The Mahabharata of Krishna-Dwaipayana Vyasa

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THE M A II A B II A RAT A

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KHISHNA-DWAII AYANA VYA3A

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BY

PRATAPA CHANDRA RAY, c. i. E.

ST REE PAR V A.

CALCUTTA :

HiiARATA rni:ss.

No. 1, Raja Gookoo Dass' Siukkt,
1S90.

( The ri'jM of translation is reserved. )

TABLE OF CONTENTS.

STREE PARVA,

PAGE.

Janamejaya enquires of Vai(;.ampayana as to whafj

Dhritarashtra, Yudhishthira, and the three

survivors of the Kuru army did after the

death of Duryodhana ... ... ... 1

Dhritarashtra's grief ... ... ... ib

Sanjaya comforts him and sugojests the performance

of the obsequious rites of the fallen heroes ..." ib

The lament of Dhritarashtra ... ... 2

Sanjaya rebukes and consoles him ... ... S

Vidnra comforts the old king .., ... 4

Charmed by Vidnra's discourse, Dhritarashtra asks

Vidura to continue his observation on the vanity

of human life ... ... ... 7

Vidura continues his discourse . . ... ib

Vidura's discription of human lifs as it runs from the

very beginning ... ... ... S

Vidura's discription of a wilderness abounding with dangers 10
The meaning of the parable ... ... 12

Continuation of Vidura's discourse on human life ... 13

Dhritarashtra falls down in a swoon ... ... 15

His lamentations ... ... ... ib

Vyasa comforts Dhritarashtra by explaining the

secret history of the slaughter in battle ... 16

Dhritarashtra consoled by Vyasa's speech ... 18

Dhritara<?htra resolves to visit the field of battle

with the Kuru ladies in his company ... 20

The Kuru ladies placed on cars under Vidura's

supervision ... ... ... ... ib

The royal household, with a large number of the

citizens, starts from Hastinapura ... ... 21

On the way Dhritarashtra meets with the three

survivors of his son's army ,,, ,,, 22

|] CONTENTS.

PAGE.
Kripa endeavours to provoke the wrath of Gandhari by

relating to her the fall of Duryodhana in unfair fight 22
Kripa and hia companions obtain Dhritarashtra's leave for

concealing themselves from the wrath of the Pandavas 23
Yudhishthira and his brothers set out for meeting

Dhritarashtra ... ... ... i^

Krishna and Satyaki accompany the Pandavas ... ib

The Pandavas meet the weeping ladies of the royal

house on the way ... ... ... 24

They meet with their uncle ... ••. i"

Dhritarashtra breaks an iron statue of Bhima ... ib

His grief for having, as he believed, slain Bhima... ib

Krishna rebukes Dhritarashtra for cherishing wrath

against Bhima ... ... ••. ib

The old king, freed from wrath and malice, receives

his nephews one after another ... ... 27

Vyasa suddenly comes to Gandhari for pacifying her

rising wrath against the Pandavas ... ... ib

Vyasa's sage counsels to the Kuru queen ... ib

Gandhari accepts those counsels ... ... 28

Bhima addresses Gandhari and extenuates his fault

for having slain Duryodhana unfairly ... 29

Gandhari deprecates Bhima's act of quaffing DusQa-

sana's blood on the field ... ... ib

Bhima denies having really quaffed his cousin's blood 30

Gandhari enquires after Yudhishthira... ... ib

Yudhishthira appears before Gandhari and invokes her

curses on himself for his sinful slaughter by him of

all her sons... ... ... ... 31

Gandhari's glance blasts a nail of Yudhishthira of one

of his foes ... ... ... ... ib

Gandhari casts off her wrath and receives the Panada-

vas with affection ... ... ... ib

The Pandavas meet with their mother... ... ib

Pritha's tears at the sight of her sons bearing many

scars of arrows and other weapons on their persons ib

praupadi'a gdef in the. presence of her raother-in-laY( ib

CONTENTS.

Ill

PAGE.

Prifchil comforts her daufjhter-in-law ... ••• 81

Giindhilri also comforts Drf^npadi ... ... 32

Aided by the spiritual sifjht p;rantcd to her by Vayss,
Gandhari beholds the field of battle, though distant
by many miles, from the spot where she stood... ib
Gandhari's lament at sight of her widowed daughters-
in-law searching the bodies of their husbands and sons SS
Gandhari's lament at the sight of Duryodhana lying

on the field... ... ... ••• 36

Ditto's lament at sight of Dus(jasana ... ... 40

Ditto's ditto at sight of Vikarna ... ... 41

Ditto's ditto at sight of Durmukha ... ... ib

Ditto's lament at sight of Abhimanyu ... ... 42

Gandhari directs Krishna's attention to the lament of Uttara 4-3

Gandhari's lament at the sight of Kama
Gandhari points out other heroes to Krishna
Gandhari's grief at sight of the fallen Jayadratha

and her own widowed daughter
Gandhari points out Calya to Krishna...
Gandhari's lament at sight of Bhishma
Ditto's lament at sight of Drona
Gandhari points out Somadatta and Bhuri^ravas

to Krishna ...
Ditto points out Cakuni to Krishna, and reproaches

that prince as the cause of the slaughter
Gandhari points out other heroes to Krishna
Gandhari curses Krishna for not having prevented

the slaughter of the Kurus and the Pandavas ...
Krishna accepts Gandhari's curse
Dhritarashtra enquires of Yudhishthira about the end

attained by the warriors slaughtered in the battle
Yudhishthira's reply
Yudhishthira orders his men to perform the funeral

rites of the fallen warriors
The Pandavas and the Kuru ladies all proceed to the

river Ganga for performing the water-rites of their

fallen kinsmsn ..# ••» •••

45

46

ib

47
48
49

50

52
ib

55

56

ib
ib

58

59

IV CONTENTS,

PAGE.

Kunti, in a paroxysm of grief, discloses the truth

about Kama's birth ... ... ... 5&

Yudhishbhira's grief on hearing that Kama was his

uterine elder brother ... ... ... 60

Yudhishthira causes Kama's wives to be brought

before him and performs with them the water-rite in
honor of Kama ... ... ... 61

FINIS.

THE MAHABHARATA

STREE PARVA.

Section I.
(Jalajjraddv ilea Parva).

Bowing down unto Ndrlyana, and Nara the foremost of
viah beings, and unto the goddess Sarasivati, oniLst the ivord
J A YA be uttered.

Janainejaya said, — "After Duryodhana had fallen and after
all the warriors also had fallen, what, O sage, did king Dhrita-
rashtra do on receipt of the intelligence ?* What also did the
hi'di souled Kuru king Yudhishthira the son of Dharma do ?
What did the three survivors (of the Kuru army, viz.,) Kripa
and the others do ?' I have heard everything about the feats
of A(j\vatthaman. Tell me what happened after that mutual
donuuciation of curses. Tell me all that Sanjaya said unto
the blind old king !"»

Vai(;ampayana said, — 'After he had lost liis century of
sons, king Dhritarashtra, alllicted with grief on that account,
cheerless, and looking like a tree shorn of its br?-nches, became
overwhelmed with anxiety and lost his power of speech.*
Possessed of great wisdom, Sanjaya, approaching the monarch,
addressed him, saying, — 'Why dost thou grieve, O monarch ?
Grief does not serve anypurposc!* Eight and ten Akshauhinis
of combatants, O king, have been slain ! The Earth hath
become desolate, and is almost empty now !* Kings of diverse
realms, hailing from diverse quarters, united with thy son
(for aiding him in battle) and have all laid down their lives '7
Let now the obsequial rites of thy sires and sons and grand-
sons and kins^men and fiieiids and preceptcis be icifdnud
in due urdcr !' "'

'2 MAHABHARATA. [Jalaprcicldnika

Vai(;ampayana continued, — "Destitute of sons and counsel'
lors and all his friends, king Dhritarashtra of great energ}' sud-
denly fell down on the Earth like a tree uprooted by the wind.**

'Dhritarashtra said, — 'Destitute as I am of sons and coun-
sellers and all my friends, I shall, without doubt, have to
wander in sorro\y over the Earth !" What need have I no^r
of life itself, reft as I am of kinsmen and friends and resem-
bling as I do a bird shorn of its wings and afflicted with
decrepitude ?" Shorn of kingdom, deprived of kinsmen, and
destitute of eyes, I cannot, O thou of great wisdom, shine
any longer on Earth like a luminary shorn of its splen-
dours t'" I did not follow the counsels of friends, of Jama=
dagni's son, of the celestial Rishi Narada, and of the island-
born Krishna, while they offered me counsel !'* In the midsfe
of the assembly, Krishna told me what was for my good, say-
ing,— A truce to hostilities, O king ! Let thy son take the
whole kingdom ! (Give but five villages to the Pandavas) ! —
Fool that I was, for not following that advice, I am now
obliged to repent so poignantly !'* I did not listen to the
righteous counsels of Bhishma ! Alas, having heard of the
slaughter of Duryodhana whose roars were as deep as those of
a bull,'* having heard also of the death of Dusgasana and the
extinction of Kama and the setting of the Drona-sun, my
heart does not break into pieces !'* I do not, 0 Sanjaya,
remember any evil act committed by me in former days, whose
consequences, fool that I am, I am sutfering today !" With-
out doubt, I committed great sins in my former lives, for
which the supreme Ordainer has set me to endure such a
measure of grief!'* This destruction of all my kinsmen, this
extermination of all my well-wishers and friends, at this old
age, has come upon me through the force of Destiny. What
other man is there on Earth who is more afflicted than my
wretched self ?'' Since it is so, let the Pandavas behold me
this very day firmly resolved to betake myself to the long way
that leads to the regions of Brahman !' "*°*

• The sense seeraa to be that Dhritarashti'a expresses a wish for be-
takiDf; himself to the woocl^ for preparins himself for deatlv.— T.

Parva.] &TREE PATIVA. 3

Vai(jampayana continued, — 'While king Dhrilarashtra was
indulging in such lamentations, Sanjaya addressed him in tha
following words for dispelling his grief." — 'Cast off thy grief,
O monarch ! Thou hast heard the conclusions of the Vedas and
the contents of diverse scriptures and holy writ, from the lips
of the old, 0 king! Thou hast heard those words which the
sages said unto Srinjaya while the latter was afflicted with
grief on account of the death of his son !" When thy son,
O monarch, caught the pride that is born of youth, thou didsfe
not accept the counsels offered unto thee by thy well-wishers.
Desirous of fruit, thou didst not, through covetousness, do
what was really for thy benefit I'^' Thy own intelligence, like a
sharp sword, has wounded thee. Thou didst generally pay courft
to those that were of wicked behaviour !** Thy son had Dusga-
sana for his counseller, and the wickcd-souled son of Radha,
and the equally wicked Cakuni, and Chritrasena of foolish
understanding, and Calya. Thy son (by his own behaviour)
made the whole world his enemy.** Thy son, O Bharata, did
not obey the words of Bhishma the reverened chief of the
Kurus, of Gandhari and Vidura, of Drona, O king, of Kripa
the son of Caradwat, of the mighty-armed Krishna, of the in-
telligent Narada, of many other Rishis, and of Vyasa himself
of immeasurable energy !"*'" Though possessed of prowess,
thy son was of little intelligence, proud, always desirous of
battle, wicked, ungovernable, and discontented.*' Thou arb
possessed of learning and intelligence and art always truthful i
They that are so righteous and possessed of such intelligence
as thou, ar3 never stupified by grief !" Virtue was regarded
by none. Battle was the one word on their lips. For this the
Kshatriya order has been exterminated and the fame of thy
foes enhanced '.*' Thou hadst occupied the position of an
umpire, but thou didst not utter one word of salutary advice.
Unfitted as thou wert for the task, thou didst not hold the
scales evenly.*' Every person should, at the outset, adopb
such a beneficial lino of action that he may nut have, in the
end, to repent for something already dune by him.** Through
affection for thy son, O monarch, thou didst what was agreeable
to Duryodhana, Thou art obliged tu repent for th;U now : 16

4 MAHABHARATA. [J alapraddnilca

behoveth thee, however, not to give way to grief !^* The man
whoso eyes are directed towards only the honey without being
once directed to the fall, meets with destruction through his
covetousness for honey. Such a man is obliged to repent
even like thee !** The man who indulges in grief never wins
wealth. By grieving one loses the fruits one desires. Grief is
again an obstacle to the acquision of objects dear to us. The
man who gives way to grief loses even his salvation." The
man who shrouds a burning coal within the folds of his attire
and is burnt by the fire that is kindled by it, would be pro-
nounced a fool if he grieves for his injuries.^* Thyself, with
thy son, hadsfc, with your words, fanned the Partha-fire, and
with your covetousness acting as clarified butter caused that
fire to blaze forth, into consuming flames." When that fire
thus blazed forth thy sons fell into it like insects. It behov-
eth thee not, however, to grieve for them now that they have
all been burnt in the fire of the enemy's arrows.'^ The tear-
stained face, 0 king, which thou bearest now is not approved
by the scriptures or praised by the wise." These tears, like
sparks of fire, burn the dead for whom they are shed. Kill
thy grief with thy intelligence, and bear thyself up with the
strength of thy own self!'*" Thus was the king comforted by
the high-souled Sanjaya. Vidura then, 0 scorcher of foes, once
again addressed the king, displaying great intelligence."*'

Section II.

Vaigampayana said, — "Listen, 0 Janamejaya, to the nectar-
like words that Vidura said unto the son of Vichitravirya and
by which he gladdened that bull among men !'

'Vidura said, — 'Rise, O king ! Why art thou stretched on
the Earth ? Bear thyself up with thy own self ! O king, even
this is the final end of all living creatures!* Everything
massed together ends in destruction ; everything that gets high
is sure to fall down. Union is certain to end in separation ;
life is sure to end in death.* The Destroyer, 0 Bharata, drags
both the horo and the coward. Why then, O bull amongst
Kshatriyas, should not Kshutriyas engage in buttle ?* He

Farva.] stuee parva. 5

that does not fight ia seen to die. He, again, that fights, is
seen to escape with life. When, however, one's time comes, O
king, one cannot escape.* As regards living creatures, they are
non-existent at first. They exist in the period that intervenes.
In the end they once more become nonexistent. What matter
of grief then is there in this ?* The man that indulges in grief
succeeds not in meeting with the dead. By indulging in grief,
one docs not himself die. When the course of the world is such,
why dost thou indulge in sorrow ?^ Death drags all creatures,
even the gods. There is none dear or hateful to death, O best
of the Kurus !' As the wind tears off the tops of all blades
of grass, even so, O bull of Bharata's race. Death overmasters
all creatures.' All creatures are like members of a caravan
bound for the same destination. (When death will encounter
all) it matters very little whom he meets with first.'** It be-
hoveth thee not, 0 king, to grieve for those that have been
slain in battle. If the scriptures are any authority, all of
them must have obtained the highest end.'* All of them
were versed in the Vedas ; all of them had observed vows.
Facinor the foe, all of them have met with death. What
matter of sorrow is there in this ?" Invisible they had been
(before birth). Hiving come from that unknown region, they
have once more become invisible. They are not thine, nor art
thou theirs. What grief then is there in such disappearance ?''
If slain, one wins heaven. By slaying, fame is won. Both
these, with respect to us, are productive of great merit.
Battle, therefore, is not bootless.'* No doubt, Indra will
contrive for them regions capable of granting every wish.
These, O bull among men, become the guests of Indra."
Men cannot, by sacrifices with profuse gifts, by ascetic pen-
ances and by learning, go so speedily to heaven as heroes
slain in battle.'* On the bodies of hostile heroes constitu-
ting the sacrificial fire, they poured their arrowy libations.
Possessed of great energy, they had in return to endure the
arrowy libations (poured upon them by their enemies)."
I tell thee, 0 king, that for a Kshatriya in this world there
is not a better road to heaven than battle !'» They were
all high-soulcd Kshatriyas ; possessed of br.u'cry, they were

6 MAHABHARATA. [ JalapradctnilM

ornamentis of assemblies. They have attained to a high state
of blessedness. They are not persons for whom we should
grieve!" Comforting thyself by thy own self, cease to grieve
O bull among men ! It behoveth thee not to suffer thyself to
be overwhelmed with sorrow and to abandon all action !**
There are thousands of mothers and fathers and sons and wives
in this world. Whose are they, and whose are we ?*' From
day to day thousands of causes spring up for sorrow and thou-
sands of causes for fear. These, however, affect the ignorant
but are nothing to him that is wise." There is none dear or
hateful to Time, 0 best of the Kurus ! Time is indifferent to
none. All are equally dragged by time.*' Time causeth
all creatures to grow, and it is Time that destroyeth every-
thing. When all else is asleep, Time is awake. Time is
irresistible." Youth, beauty, life, possessions, health, and
the companionship of friends, all are unstable. He that is
wise will never covet any of these." It behoveth tl ee not to
grieve for what is universal. A person may, by indulging in
grief, himself perish, but grief itself, by being indulged in,
never becomes light.'® If thou feelest thy grief to be heavy,
it should be counteracted by not indulging in it. Even this is
the medicine for grief, viz., that one should not indulge in it,*'
By dwelling on it, one cannot lessen it. On the other hand,
it grows with indulgence. Upon the advent of evil or upon
the bereavement of something that is dear, only they that are
of little intelligence suffer their minds to be afHicted with
grief.'* This is neither Profit, nor Religion, nor Happiness, on
which thy heart is dwelling." The indulgence of grief is the
certain means of one's losing one's objects. Through it, one
falls away from the three great ends of life (viz., religion,
profit, and pleasure). They that are destitute of contentment,
are stupified on the accession of vicissitudes dependent up on
the possession of wealth. They, however, that are wise, are,
on the other hand, unaffected by such vicissitudes. One should
kill mental grief by wisdom, just as physical grief should be
killed by medicine. Wisdom hath this power. They, however,
that are foolish, can never abtain transquillity of soul.*"'" The
acts of u furmcr life closely follow a man, insomuch that they

rrnra. ] sthee pirva. 7

lie by him when he lies down, stay by him when he stays, and
run with him when he runs.'" In those conditions of life in
which one acts well or ill, one enjoys or suflfers the fruit there-
of in similar conditons." In those forms (of physical organi-
sation) in which one performs particular acts, one enjoys or
suffers the fruits thereof in similar forms." One's own self
is one's own friend, as, indeed, one's own self is one's own
enemy. One's own self is the witness of one's acts, good
and evil." From good acts springs a state of happiness, from
sinful deeds springs woe. One always obtains the fruit of
one's acts. One never enjoys or suffers weal or woe that is
not the fruit of one's own acts.'* Intelligent persons like
thee, 0 king, never sink in sinful enormities that are dis-
approved by knowledge and that strike at the very root
(of virtue and happiness).' ""

Section III.

"Dhritarashtra said, — '0 thou of great wisdom, my grief
has been dispelled by thy excellent words ! I desire, however,
to again hear thee speak. ^ How, indeed, do those that are
wise free themselves from mental grief born of the advent of
evils and the bereavement of objects that are dear ?'"

''Vidura said, — 'He that is wise obtains tranquillity by
subduing both grief and joy through means by which one may
escape from grief and joy.' All those things about which we are
anxious, O bull among men, is ephemeral. The world is like
a plantain tree, without enduring strength.* Since the wise
and the foolish, the rich and the poor, all, divested of their an-
xieties, sleep on the crematorium, with bodies reft of flesh and
full of bare bones and shrivelled sinews,* whom amongst them
will the survivors look upon as possessed of distinguishing
marks by which the attributes of birth and beauty may be
ascertained ? (When all are equal in death) why sould human
beings, whose understandings are always decieved (by the
things of this world) covet one another's rank and position ?•
The learned say that the bodies of men are like houses. In
time these are destroyed, There is one being., however; thciti

S' maHabharata. [ Jalapraddnika

is eternal/' As a person, casting off one attire, whether old
or new, wears another, even such is the case with the bodies
of all embodied beings.* 0 son of Vichitravirya, creatures
obtain weal or woe as the fruit of their own acts.* Through
their acts they obtain heaven, O Bharata, or bliss, or woe.
Whether able or unable, they have to bear their burdens which
are the result of their own acts.'® As amongst earthen pots
some break while still on the potter's wheel, some while par-
tially shaped; some as soon as brought into shape, some after
removal from the wheel some while in course of being remov-
ed, some after removal, some while wet, some while dry,
some while being burnt, some while being removed from the
kiln, some after removal therefrom, and some while being
used, even such is the case with the bodies of ombodicd
creatures.""'^ Sjme are destroyed while yet in the womb,
some after coming out of the womb, some on the day after,
some on the expiration of a fortnight or of a month, some on
the expiration of a year or of two years, some in youth, some
in middle age, and some when old.'^"'* Creatures are born or
destroyed according to their acts in previous lives. When such
is the course of the world, why do you then indulge in grief?"
As men, while swimming in sport on the water, sometimes
dive and sometimes emerge, 0 king, even so creatures sink
and emerge in life's stream. They that are of little wisdom
suffer or meet with destruction as the result of their own
acts.'^"'* They, however, that are wise, observant of virtue,
and desirous of doing good unto all living creatures, they,
acquainted with the real nature of the appearance of creatures
in this world, attain at last to the highest end.'"'^

Section IV.

'Dhritarashtra said,— '0 foremost of speakers, how may
the wilderness of this world be known ? I desire to hear this !
Asked by me, tell me this 1'^

"Vidura said,— 'I will describe to thee all the acts of crea-
tures fruni their first conception. At the outset it lives in the
admixture of blogd and the vital fluid, Then it grows little

Parva.] strkf, parva, 9

by little. Then on the expiry of the fifth month it assumes
shape.* It next becomes a fcetus with all its limbs completed,
and lives in a very impure place, covered with flesh and
blood.* Then, through the action of the wind, its lower limbs
are turned upwards and the head comes downwards. Arriving
in this posture at the mouth of the uterus, it suffers manifold
woes.* In consequence of the contractions of the uterus, the
creature then comes out of it, endued with the results of
all his previous acts. He then encounters in this world other
evils that rush towards him. Calamities proceed towards
him like dogs at the scent of meat.* Next diverse diseases
approach him while he is enchained by his previous acts.*
Bound by the chains of the senses and women and wealth and
other sweet things of life, diverse evil practices also approach
him then, 0 king !^ Seized by these, he never obtains happi-
ness. At that season he succeeds not in obtaining the fruit
of his acts, right or wrong. They, however, that set their
hearts on reflection, succeed in protecting their souls.' The
person governed by his senses does not know that death has
come at his door. At last, dragged by the messengers of the
Destroyer, he meets with destruction at the appointed time.'
Agitated by his senses, whatever of good and evil he has done
has been done at the outset. Having enjoyed or suftered the
fruits of these, he once more becomen indirterent to his acts
of self-slaugter..'" Alas, the world is deceived, and covetousness
brings it under its dominion ! Deprived of understanding by
covetousness, wrath, and fear, one knows not one's own self!'*
Filled with joy at one's own respectability of birth, one is seen
to traduse those that are not high-born! Swelled also with
pride of wealth, one is seen to contemt the poor !'* One regards
others to be ignorant fools, but seldom takes a survey of one's
own self. One attributes faults to others but never desires to
punish one's own self." Since the wise and the ignorant, the
rich and the poor, the high-born and the low-born, the honored
and the dishonored,'* all go to the place of the dead and sleep
there freed from every anxiety, with bodies divested of flesh
and full only of bones united by dried up tendons,'* whom
amongst them would the survivors look upou us distinguished
2

W MAHABHARATA, [Jalapracldnifca

above the others and by what signs would they ascertain the
attributes of birth and beauty ?'" When all, stretched after
the same fashion, sleep on the bare ground, why then should
men, taking leave of their senses, desire to deceive one an-
other ?" Ho that, looking at this saying (in the scriptures)
with his own eyea or hearing it from others, practiseth virtue
in this unstable world of life and adhereth to it from early
age, attaineth to the highest end.'* Learning all this, he
that adhereth to Truth, 0 king, sueceedeth in passing over
all paths.' "*'»

Section V.

"Dhritarashtra said, — 'Tell me in detail everything about-
the ways of that intelligence by which this v/ilderness of
duties may be safely covered !*

"Vidura said, — 'Having bowed down to the Self-create, I
will obey thy behest by telling thee how ihe great sages speak
of the v/^ilderness of life.® A certain Brahmana, living in the
great world, found himself on one occasion in a, large inac=
cessible forest teeming with beasts of prey.^ It abounded on
every side with lions and tigers and other animals looking like
elephants, all of which were engaged in roaring aloud. Such
was the aspect of that forest that Yama himself would take
fright at it.* Beholding the forest, the heart of the Brahmana
became exceedingly agitated. His hair stood on end, and
other signs of fear manifested themselves, 0 scorcher of foes !*
Entering it, he began to run hither and thither, casting his
eyes on every point of the compass for finding out somebody
whose shelter he might seek.' Wishing to avoid those terrible
creatures, he ran in fright. He could not succeed, however, in
distancing them or freeing himself from their presence.' He
then saw that that terrible forest was surrounded with a net,
and that a frightful woman stood there, stretching her arms.*
That large forest was also encompassed by many five-headed
snakes of dreadful forms, tall as cUfF, and touching the

♦ A figurative expresdion, msaning, obtains all kiuis of blessed^

Purva.] STREE PARVA. 11

very heavens.* Within it was a pit whose mouth was
covered with many hard and unyielding creepers and herbs.'"
The Brahmana, in course of his wanderings, fell into that in-
visible pit. He became entangled in those clusters of creepers
that were interwoven v/ith one another," like the large fruit
of a jack tree hanging by its stalk. He continued to hang
there, feet upwards and head downwards." While in that
posture, diverse other calamities overtook him. He beheld a
large and mighty snake within the pit. He also saw a gigantic
elephant near its mouth. '^ That elephant, dark in com-
plexion, had six faces and twelve feet. And the animal
gradually approached that pit covered with creepers and
trees.'* About the twigs of the tree (that stood at th€ mouth
of the pit) roved many bees of frightful forms, employed from
before in drinking the honey gathered in their comb about
which they swarmed in large numbers.'* Repeatedly they
desired, 0 bull of Bharata's race, to taste that honey which
though sweet to all creatures could however, attract children
only.'* The honey (collected in the comb) fell in many jets
below. The person who was hanging in the pit continually
drank those jets."' Employed, in such a distressful situation,
in drinking that honey, his thirst, however, could not be ap-
peased. Unsatiated with repeated draughts, the person desired
for more.'8 Even then, 0 king, he did not become indifferent
to life. Even there, the man continued to hope for existence.
A number of black and white rats were eating away the roots
of that tree." There was fear from the beasta of pr«y, from
that fierce woman on the outskirts of that forest, from that-
snake at the bottom of the well, from that elephant near its
top," from the fall of the tree through the action of the
rats, and lastly from those bees flying about for tasting the
honey." In that plight he continued to dwell, deprived of
his senses, in that wilderness, never losing at any time the
hope of prolonging his life.' ""

[Jalapraddnika
Section VI.

"Dhritarashira said, — 'Alas, great was the distress of that
person and very painful his mode of life ! Tell me, O first
of speakers, whence was his attachment to life and whence

his happiness ?' Where is that region, so unfavourable to the
practice of virtue, in which that person resides ? Oh, tell me
how will that man be freed from all those great terrors?'
Tell me all this ! We shall then exert properly for him. My
compassion has been greatly moved by the difficulties that
lie in the way of his rescue !'*

"Vidura said, — 'They that are conversant, O monarch,
with the religion o? Moksha cite this as a simile. Understand-
ing this properly, a person may attain to bliss in the regions
hereafter.* That which is described as the wilderness is the
threat world. The inaccessible forest within it is the limited
sphere of one's own life.* Those that have been mentioned as
beasts of prey are the diseases (to which we are subject). That
woman of gigantic proportions residing in the forest,* is identi-
fied by the wise with Decrepitude which destroys complexion
and beauty. That which has been spoken of as the pit is the
body or physical frame of embodied creatures.' The huge
snake dwelling in the bottom of that pit is Time, the destroyer
of all embodied creatures. It is, indeed, the universal destroyer.'
The cluster of creepers growing in that pit and attached to
whose spreading stems the man hangeth down is the desire for
life which is cherished by every creature.' The six-faced ele-
phant, O king, which proceeds towards the tree standing at
the mouth of the pit is spoken of as the year. Its six faces
are the seasons and its twelve feet are the twelve months."*
The rats and the snakes that are cutting off the tree are said
to be days and nights that are continually lessening the periods
of life of all creatures. Those that have been described as
bees are our desires." The numerous jets that are dropping
honey are the pleasures derived from the gratification of our
desires and to which men are seen to be strongly addicted.'*
The wise know life's course to be even such. Through that
knowledge they succeed in tearing off its bonds.' "^*

FuiLu]

Section VII,

"DhrifcarashLra said, — 'Excellent is this parable that thou
hast recited ! Indeed, thou art acquainted with Truth ! Hav-
ing listened to thy nectar- like speech, I desire to hear thee
more !'*

"Vidura said, — 'Listen to me, O king, I shall once more
discourse in detail on those means an acquaintance with which
enables the wise to free themselves from the ties of the world !"
As a person, 0 king, who has to travel a long way, is some-
times obliged to halt when fatigued with toil,* even so, O
Bharata, they that are of little intelligence, travelling along
the extended way of life, have to make frequent halts in
the shape of repeated births in the womb. They, however,
that are wise, are freed from that obligation.* Men conver-
sant with the scriptures, for this, describe life's course as a
long way. The wise also call life's round with all its difficul-
ties as a forest.* Creatures, O bull of Bharata's race, whether
mobile or immobile, have to repeatedly return to the world.
The wise alone escape.' The diseases, mental and physical,
to which mortals are subject, whether visible or invisible, are
spoken of as beasts of prey by the wise.' Men are always
afflicted and impeded by them, O Bharata ! Then again, those
fierce beasts of prey, represented by their own acts in life,
never cause any anxiety to them that are of little intelligence.*
If any person, O monarch, somehow escapes from diseases. De-
crepitude, that destroyer of beauty, overwhelms him after-
wards.' Plunged in a slough by the objects of the different
senses, viz., sound and form and taste and touch and scent,
man remains there without anything to rescue him thence.'*
Meanwhile, the years, the seasons, the months, the fortnights,
the days, and the nights, coming one after another, gradu-
ally despoil him of beauty and lessen the period allotted to
him." These all are messengers of death. They, however,
that are of little understanding, know them not to be such.
The wise say that all creatures are governed by the Ordainer
through their acts." The body of a creature is called the
car, The living priuciple is the driver of (that car). The

I

14 MAHABHARATA. [J alapTCiddnika

senses are saia to be the steeds. Our acts and the under-
standing arc the traces."' He who fuUoweth after those run-
ning steeds, has to come repeatedly to this world in a round
of re-births.'* He, however, who, being self-restrained, res-
trains them by his understanding, hath not to come back.|*
They, however, that are not stupified while wandering in this
wheel of life that is revolving like a real wheel, do not in
reality wander in a round of re-births.'' He that is wise should
certainly take care to prevent the obligation of re-birth. One
should not be indifferent to this, for indifference may subject
us to it repeatedly.'^ The man, 0 king, who has restrained
his senses and subdued wrath and covetousness, who is con-
tented, and truthful in speech, succeeds in obtaining peace."
This body is called the car of Yama. They that are of little
intelligence are stupified by it. Such a person, O king, would
obtain that which thou hast obtained." The loss of kingdom,
of friends, and of children, 0 Bharata, and such as these,
overtake him who is still under the influence of desire.*° He
that is wise should apply the medicine of intelligence to all
great griefs. Indeed, obtaining the medicine of wisdom,
which is truly very efficacious and is almost unattainable,
the man of restrained soul would kill that serious disease called
sorrow.*' Neither prowess, nor wealth, nor friends, nor well-
wishers, can cure a man of his grief so effectually as the self-
restrained soul. Therefore, observant of the great duty of
abstention from all injuries, or friendship for all creatures, be
of pious behaviour, 0 Bharata!" Self-restraint, renunciation,
and heedfulness are the three steeds of Brahman. He who
rides on the car of his soul, unto which are yoked these steeds
with the aid of traces furnished by good conduct, and drives
it, casting off all fear of death, proceedeth, 0 king, to the
regions of Brahma.*^ That person, O monarch, who gives
unto all creatures an assurance of his harmlessness, goes to
the highest of regions, viz., the blessed one of Vishnu.** The
fruit that one obtains by giving an assurance unto all crea-
tures of his harmlessness cannot be obtained by a thousand
sacrifices or by daily fasts.*' Amongst all things there is
certainly nothing dearer than self, Death is certainly disliked

Parva.] stree parva, 15

by all creatures, O Bharata ! Therefore, compapsion should
certaiuly be shown unto all.*' Endued with diverse kinds
of errors, entangled by the net of their own intelligence,
they that are wicked and are of good vision, wander repeat-
etily on the Earth. They, however, that are wise and endued
with subtile sight, attain to a union with Brahma.'""

Section VIII.

Vai^ampayana said, — "Even after hearing the words of
Vidura, the chief of the Kurus, afflicted with grief on accounfe
of the death of his sons, fell down senseless on the Earth.*
Beholding him fall down in that state, his friends as also the
island-born Vyasa, and Vidura, and Sanjaya, and other well-,
wishers, and the attendants who used to wait at the gates,
and who enjoyed his confidence,* sprinkled cool water over
his body, jnd fanned him with palm leaves, and gently rubbed
him with their hands. For a long while they comforted the
king while in that condition.* The monarch, recovering his
senses after a long time, wept for a long while, overwhelmed
with grief on account of the death of his sons.* He said, —
'Fie on the state of humanity ! Fie on the human body ! The
woes that are suffered in this life frequently arise from the
very state of humanity !* Alas, 0 lord, great is the grief, like
poison or fire, that one suffers at the loss of sons, of wealth,
of kinsmen, and relatives !* That grief causes the limbs to
burn, and our wisdom to bo destroyed. Overwhelmed with
that grief, a person regards death to be preferable.'' This cala-
mity that has overtaken me through ill-luck is even like that.
It will not, I see, end except with life itself! O best of
regenerate ones, I shall, therefore, put an end to my life this
very day !'* — Having said these words unto his high-souled
sire, that foremost of all persons conversant with Brahma,
Dhritariishtra, overwhelmed with grief, became stupifieA
The king, O monarch, reflecting on his woes, became speech-
less.' Hearing these word^ of hi:*, the puissant Vyasa thus
spoke unto his son afflicted with grief on account of the death
of his children.'"

16 WAHABHARATA. [Julapvadfiinka

"Vyasa said, — '0 mighty armed Dhritarashtra, listen to
whit I say ! Thou art p )S3essed of learning, thou hast great
intelligence, and thou, O puissant one, art skilled in under-
standing duties !" Nothing of that which should be known is
unknown to thee, O sc )rcher of foes ! Without doubt, thou
kuowest the instability of all things doomed to death !'* When
the world of life is unstable, when this world itself is not
eternal, when life is sure to end in death, why then, 0
Bharata, dost thou jr,rieve ?" Before thy very eyes, O king,
the concatenation of facts brought about by Time, making
thy son the cause, produced this hostility !'* This destruction
of the Kurus, O king, was inevitable. Why then dost thou
grieve for th)33 heroe? that have attained to the highest
end?'* O thiu of mighty-arm^, th? high-souled Vidura knew
everything. With all his might he hxd endeavoured, O king,
to bring about peace !" It is my opinion that the course
marked out by Destiny cann )t be controlled by any one, even
if one struggles for eternity I''' The course that was settled by
the gods was heard directly by me. I will recite it to thee, so
that tranquility of mind may be thine !'* Once before, with-
out any fatigue, I repaired very (juickly to the court of Indra.
There I beheld all the denizens of heaven assembled together."
There were, O sinkss one, all the celestial Rishis also, headed
by Narada. There, O monarch, I saw also the Earth (in
her embodied form)." The latter had repaired to the gods for
the accomplishment of a p'^rticular mission. Approaching
the gods, she said,*' — That which ye all should do for me
hath, ye blessed ones, bien already promised by you while
you were in Brahman's ab^de! Let that be accomplished
soon !** — Hearing these words of hers, Vishnu, the adored
of all the worlds, smilingly addressed her in the midst of
the celestial conclave, saying," — The eldest of the hundred
sons of Dhritarashtra, he, viz., who is known by the name
of Duryodhana, will accomplish thy business! Through
that king, thy purpose will be achieved !** For his sake,
many kings will assemble together on the field of Kuru.
Capable of smiting, they will cause one another to be slain
through the instrumentality of hard weapons." It is evident,

:

Parvd.] STUEE pahva. 17

0 god le=5!^, th:\t thy burthen will tiien be lightened in battle!
Gl) quickly to thy own place and continue to bear the weighti
of creatures, 0 beauteous one !•' — From this thou wilt un-
derstand, O king, that thy son Duryodhana, born in Gandha-
ri's womb, was a portion of Kali, sprung for the object of
causing a universal slaughter !" He was vindictive, restless,
wrathful, and difficult of being gratified. Through the in-
fluence of Destiny his brothers also became like him.'*
Cakuiii beca\ne his maternal uncle and Kama his great friend,
Miny other kings were born on Earth for aiding in the work
of destruction.** As the king is, so do his subjects become.
If the king becomes righteous, evcji unrighteousness (in his
diuiinions) assumes the shape of righteousness." Servants,
without doubt, are affected by the merits and defects of their
masters. Those sons uf thine, 0 king, having obtained a bad
king, have all been destroyed." Conversant with truth,
Narada knew all this. Thy sons, through their own faults,
have been destroyed, 0 king ! Do not grieve for them, O
nunarch ! There is no cause for grief!" The Pandavas hava
a )D, O Bharata, the least fault in what has happened ! Thy
sons were all uf wicked souls. It is they that caused this des-
truction on E^rth.^* Blessed be thou, Narada had truly
informed Yudhisiithira of all this in his court on the occasion
of the iJx) (66- tty a sacrifice, saying,'* — The Pandavas and the
Kauravas, encountering each other, will meet with destruction.
Do that, 0 son of Kunti, which thou shouldst !" — Hearing
these words of Narada, the Pandavas became filled with
grief. I have thiis told thee that which is an eternal secret of
the gods !" This will destroy thy grief and restore to thee a
love of thy life-breath.s, and cause thee to cherish affection for
the Pandavas, for all that has happened has been due to whaC
had been ordained by the gods." O thou of mighty-arras,

1 hrxd learnt all this sometime before. I also spoke of it to
king Yudhishthira the just on the occasion of his foremost of
sacrifices, viz., the liajasuya .''* When I secretly informed
him of all this, Dharma's son endeavoured his best for pre-
serving peace with the Kauravas. That, however, which is
ordained by the gods proved too powerful (to be frustrated by

2

18 MAHABHARATA. [Jalaprcidanika

him)." The fiat, O king, of the Destroyer, is incapable of
being baftled any how by mobile and immobile creatures.*"
Thou art devoted to virtue and possessed of superior intelli-
gence, O Bharata 1 Thou knowest also that which is the way
and that whieh is not the way of all creatures !** If king
Yiidhishthira learns that thou art burning with grief and
losing thy senses frequently, he will cast off his very life-
breaths !** He is always compassionate and possessed of wis-
dom. His kindness extends even to all the inferior creatures.
How is it possible, O king, that he will not show compassion
to thee, O monarch ?*' At my command, and knowing thafe
that which is ordained is inevitable, as also from kindness to
the Pandavas, continue to bear thy life, 0 Bharata !''* If thou
livest thus, thy fame will spread in the world. Thou shal&
then be able to acquire a knowledge of all duties and find
many years for obtaining ascetic merit.** This grief for the
death of thy sons that has arisen in thy heart, like a blazing
fire, should always be extinguished, 0 king, by the water
of wisdom 1' "**

Vai^ampayana continued, — 'Hearing these words of Vyasa
of immeasurable energy and reflecting upon them for a little
while, Dhribarashtra said,*^ — '0 best of regenerate ones, I am
exceedingly afflicted by a heavy load of grief! My senses are
repeatedly forsaking me and I am unable to bear up my own
self.** Hearing, however, these words of thine about what
had been ordained by the gods, I shall not think of casting
off my life-breaths and shall live and act without indulging
in grief!'** Hearing these words of Dhritarashtra, O monarch,
Satyavati's son Vyasa, disappeared then and there."*"

Section IX.

Janamejaya said, — "After the holy Vyasa had departed,
what, O regenerate sage, did king Dhritarashtra do ? It
behoveth thee to tell me this !' What also did the Kuru
king, the high-souled son of Dharma, do ! And how were
those three, viz., Kripa and others, do ?* 1 have heard of
the feats of A9VYatith^iuau mi ttie mutual d^uouncement of

Tarva.] STREE PARVA, 1!)

curses. Tell me what happened next and what Sanjaya next
said (unto the old king."'

Vai(;ampa,yana said, — "After Duryodhana had been slain
and all the troops slaughtered, Sanjaya, deprived of his spiri-
tual sight, came back to Dhritarashtra.*

"Sanjaya said, — 'The kings of diverse peoples, that came
from diverse realms, have all, O king, gone to the regions of
the dead, along with thy sons !* Thy son, O king, who had
constantly been implored (for jjeace) but who always wished to
terminate his hostility (with the Pandavas by slaughtering
them) has caused the Earth to be exterminated.' Do thou,
O king, cause the obsequial rites of thy sons and grandsons
and sires to be performed according to due order !' "'

Vai^ampayana continued, — "Hearing these terrible words
of Sanjaya, the king fell down on the Earth and lay motion-
less like one deprived of life.* Approaching the monarch who
was lying prostrate on the Earth, Vidura, conversant with every
duty, said these words :^ — 'Rise, O king, why dost thou lie
down thus ? Do not grieve, O bull of Bharata's race ! Even
this, O lord of Earth, is the final end of all creatures!'" At
first creatures are non-existent. In the interin, O Bhfirata,
they become existent. At the end, they once more become
non-existent. What cause of sorrow is there in all this .^"
By indulging in grief, one cannot get back the dead. By
indulging in grief, one cannot die himself. When such is the
course of the world, why dost thou indulge in grief ?'* One
may die without having engaged in battle. One also escapes
with life after having engaged in battle. When one's Time
comes, 0 king, one cannot escape !" Time drags tyll kinds of
creatures. There is none dear or hateful to Time, 0 best of
the Kurus !'* As the wind tears off the ends of ^11 blades
of grass, even so all creatures, O bull of Bharata's race, are
brought by Time under its influence.'* All creatures are like
members of the same caravan bound for the same destination.
What cause of sorrow is there if Time meets with one a
little earlier than with another ?" Those again, 0 king, that
have fallen in battle and for whom thou grievcst, are not really
objects of thy grief, since all those illustrious, onc!: have gon% to

20 MAHABHASATiU Jolapraddnik^

heaven !'' By sacrifices with profuse presents, by ascetic
austerities, and by knowledge, people cannot so easily repair to
heaven as heroes by courage in battle.'* All those heroes
were conversant with the Vedas ; all of them were observant of
vows ; all of them have perished, facing the foe in battle.
What cause of sorrow then is there ?" They poured their
arrowy libations upon the bodies of their brave foes as upon a
fire. Foremost of men, they bore in return the arrowy liba-
tions poured upon themselves." i tell thee, 0 khig, that there
is no better way to heaven for a Kshatriya than through
battle !" All of them were high-souled Kshatriyas, all of ihem
■were heroes and ornaments of assemblies. They have tittained
to a high state of blessedness. One should not grieve fur
them.** Do thou comfort thy own self. Do not grieve, 0 bull
among men ! It behoveth thee not to suffer thyself to be
overwhelmed with sorrow and abandon all action !' "*'

Section X.

Vai^ampayana said, — "Hearing these words of Vidura, that
bull of Bharata's race (viz., Dhritarashtra,) ordered his car
to be yoked. The king once more said, — 'Bring Gandhari
hither without delay, and all the Bharata ladies ! Bring hither
Kunti also, as well as all the other ladies with her !'* Having
said these words unto Vidura conversant with every duty,
Dhritarashtra of righteous soul, deprived of his senses by
sorrow, ascended on his car.* Then Gandhari, afflicted with
grief on account of the death of his sons, accompanied by Kunti
and the other ladies of the royal household, came, at the com-
mand of her lord, to that spot where the latter was waiting for
her.* Afflicted with great grief, they came together to the king.
As they met, they accosted each other and uttered loud wails of
woe.* Then Vidura, who had become more afflicted than those
ladies, began to comfort them. Placing those weeping fair ones
on the cars that stood ready for them, he set out (with them)
from the city.* At that time a loud wail of woe arose from
every Kuru house. The whole city, including the very children,
became exceedingly afflicted with grief.' Those ladies that had

Pttrya.] Si REE i'arva. 21

not before this been seen by the very gods were now, helpless
as they were for the loss of their lords, seen by the common
people.' With their beautiful tresses all dishevelled, and their
ornaments cast off, those ladies, each attired in a single piece
of raiment, proceeded most wofully.' Indeed, they issued from
their houses resembling white mountains, like a dappled herd
of deer from their mountain caves after the fall of their leader.*'
Those fair ladies, in successive bevies, 0 king, came out, filled
with sorrow, and ran hither and thither like a herd of fillies on
a circus yard." Seizing each other's hands, they uttered loud
wails after their sons and brothers and sires. They seemed to
exhibit the scene that takes place on the occasion of the uni-
versal destruction at the end of the Yuga.*^ Weeping and
crying and running hither and thither, and deprived of their
senses by grief, they knew not what to do." Those ladies who
formerly felt the blush of modesty in the presence of even com-
panions of their own sex, now felt no blush of shame, though
scantily clad, in appearing before their mothers-in-law.'* For-
merly they used to comfort each other while afflicted with even
slight causes of woe. Stupified by grief, they now, O king,
refrained from even casting their eyes upon each other.'*
Surrounded by those thousands of wailing ladies, the king
cheerlessly issued out of the city and proceeded with speed
towards the field of battle.'* Artizans and traders and Vai9yas
and all kinds of mechanics, issuing out of the city, followed in
the wake of the king." As those ladies, afflicted by the
wholesale destruction that had overtaken the Kurus, cried in
sorrow, a loud wail arose from among them that seemed to
pierce all the worlds.'* All creatures that heard that wail
thought that the hour of universal destruction had come when
all things would be consumed by the fire that arises at the end
of the Yuga.'^ The citizens also (of Hastinapura), devoted to
the house of Kuru, with hearts filled with anxiety at the des-
truction that had overtaken their rulers, set up, O king, — a
wail that was as loud as that uttered by those ladies."^"

[JalapradaniJcOi

Section XI.

Vaifjampayana said, — "Dhritarashfcra had not proceeded for
more than two miles when he met with those three great car-
warriors, viz., Caradwat's son Kripa, Drona's son (A^wattha-
man). and Kritavarman.' As soon as the latter obtained a
sight of the blind monarch possessed of great power, the three
heroes sighed in grief and with voices choked in tears weep-
ingly addressed him, saying,*— 'Thy royal son, 0 king, having
achieved the most difficult feats, has, with all his followers, gone
to the region of Indra :" We are the only three car-warriors of
Duryodhana's army that have escaped with life. All the others,
O bull of Bharata's race, have perished.'* Having said these
words unto the king, Caradwat's son Kripa, addressing the grief-
afiElioted Gandhari, said these words unto her,*— 'Thy sons
have fallen while engaged in achieving feats worthy of heroes,
i. e., while fearlessly fighting in battle and striking down large
numbers of foes!® Without doubt, having obtained those
bright worlds that are attainable only by the use of weapons,
they are sporting there like celestials, having assumed res-
plendent forms.' Amongst those heroes there was no one that
turned back from battle. Every one of them has fallen at the
end or edge of weapons. None of them joined his hands, begg-
inf^ for quarter.' Death in battle at the end or edge of weap-
ons has been said by the ancients to be the highest end that a
Kshatriya can obtain. It behoveth thee not, therefore, to
grieve for any of them !' Their foes, 0 queen, viz., the Pan-
davas, too, have not been moro fortunate ! Listen, what we,
headed by A^watthaman, have done unto them.*" Learning
that thy son had been slain unrighteously by Bhima, wo
slaughtered the Pandavas after entering their camp buried
in sleep." All the Panchalas have been slain. Indeed, all
the sons of Drupada, as also all the sons of Draupadi, have
been slaughtered." Having caused this carnage of the sons
of our foes, we are flying away since we three are incapable
of standing in battle with them." Our foes, the Pandavas,
are all heroes and mighty bowmen. They will soon come up
with us, filled with rage, for taking vengeance on us/* Learn-

rHVVa.] STREK PARV 23

iiig the slaughter of thoir sons, those bulls among men, infuri-
ate with rage, — those heroes,— 0 illustrious lady, will speedily
pursue our track.'* Having caused a carnage (in their sleeping
camp) we dare not stay. Grant us permission, O queen ! It)
behoveth thee not to set thy heart on sorrow !" Grant us
thy permission also, 0 king ! Summon all thy fortitude. Do
thou also observe the duties of a Kshatriya in their highest
form !'" Having said these words unto the king, and circum-
ambulating him, Kripa and Kritavarman and Drona's son,
O Bharata,'* without being able to withdraw their eyes from
king Dhritarashtra possessed of great wisdom, urged their
steeds towards the banks of the Ganges.'' Moving away
from that spot, 0 king, those great car-warriors, with hearts
plunged in anxiety, took one another's leave and separated from
one another." Caradwat's son Kripa went to Hastinapura ;
Hridika's son repaired to his own kingdom ; while the son of
Drona set out for the asylum of Vyasa.*' Even thus those
heroes, who had offended the highsouled sons ot Pandu, res-
pectively proceeded to the places they selected, alHicted with
fear and casting their eyes on one another." Having met the
king thus, those brave chastisers of foes, before the sun ruse,
went away, O monarch, to the places they chose.*' It was
afLer this, O king, that the sons of Pandu, thuse great car-
warriors, encountered the son of Drona, and putting forth
their prowess, vanquished him, O monarch, (in the way
already related)."**

Section XII.

Vaicampayana said, — "After all the warriors had been
slaughtered, king Yudhishthira the just heard that his uncle
Dhritarashtra had set out from the city called after the cle-
pliant.' AtHicted with grief on account of the death of his
sons, Yudhishthira, 0 king, accompanied by his brothers, set
out for meeting his uncle filled with sorrow and overwhelmed
with grief for the slaughter of his (hundred) sons.* The son
of Kunti was followed by the high-souled and heroic Krishna
of Daijarba's race, and by Yuyudhuna, as also by Yuyutsu.'

24 M\HAJUiAHATA. [Jtd((2)raddnika

The princess Draupadi also, burning Avith grief, and accom-
p\iued by those Panchala ladies that were with her, sorrow-
fully followed her lord.* Yudhishthira beheld near the banks
of the Ganges, 0 king, the crowd of Bharata ladies afflicted
with woe and crying like a flight of she-spreys.' The king
was soon surriumded by those thousands of ladies who with
arras raised aloft in grief, were indulging in loud lamentations
and giving expression to all kinds of words, agreeable and
disagreeable.* — 'Where, indeed, is that righteousness of the
king, where his truth and compassion, since he has slain sires
and brothers and preceptors and sons and friends ?'' How,
0 mighty-armed one, hath thy heart become tranquil after
causing Drona, and thy grandsire Bhishraa, and Jayadratha,
to be slaughtered?* What need hast thou of sovereignty,
after having seen thy sires and brothers, 0 Bharata, and the
irresistible Abhiinanyu and the sons of Draupadi, thus slaught-
ered?'*— Passing over those ladies crying like a flight of
she-ospreys, the mighty- armed king Yudhishthira the just
saluted the feet of his eldest uncle.'" Having saluted their
sire according to custom, thoso slayers of foes, viz., the
Pandavas, announced themselves to him, each uttering his
oUMi name.'* Dhritarashtra, exceedingly afflicted with grief
on account the slaughter of his sons, then reluctantly embrac-
ed the eldest son of Pandu, who was the cause of that slaught-
er.'* Having embraced Yudhishthira the just and spoken a
few Words of comfort to hiai, 0 Bharata, the wicked-souled
Dhritarashtra sought fur Bliima, like a blazing fire ready to
burn everythig that would approach it.'* Indeed, the fire of
his wrath, fanned by the wind of his grief, seemed then to be
ready to consume the Bluma-forest.'* Ascertaining the evil
intentions cherished by him towards Bhima, Krishna, drag-
ging away the real Bhitna, pr<.sented an iron statue of the
second son of Pandu to the old king." Possessed of great
intelligence, Krishna had, at the very outset, understood the
intentions of Dhritarashtra, and had, therefore, kept such a
contrivance ready for baffling them.'* Seizing with his two
arms that iron Bhima, king Dhritarashtra, possessed of great
strength, brgke it into pieces^ thinking it to be Bhimc^ him-

II

Parva.] stree pahva. 23

self in flosh and blood." Endued with mi;4hfc equal to that
of ten thousand elephants, the king reduced that statue into
fragments. His own breast, however, became considerably
bruised and he began to vomit blood.'* Covered with blood,
the king fell down on the ground like a Pdr'ijdfa tree
topped with its flowery burden.'' His learned charioteer San-
jaya the son of Gavalgana raised the monarch and soothing
and comforting him, said, — 'Do not act so.''° The king then,
having cast off his wrath and returned to his normal disposi-
tion, became filled with grief and began to weep aloud, saying,
—'Alas, Oh Bhima, Alas, Oh Bhima !'"— Understanding that
he was no longer under the influence of wrath, and that he was
truly sorry for having (as he believed) killed Bhima, Vasudeva,
that foremost of men, said these words,** — 'Do not grieve,
O Dhritarashtra, for thou hast not slain Bhimasena ! That
is an iron statue, O king, which has been broken by thee !"
Understanding that thou wert filled with rage, 0 bull of
Bharata's race, I dragged the son of Kunti away from within
the jaws of Death !^* O tiger among kings, there is none
equal to thee in strength of body ! What man is there, O
mighty-armed one, that would endure the pressure of thy
arms ?" Indeed, as no one can escape with life from an en-
counter with the Destroyer himself, even so nobody can coma
out safe from within thy embrace !'' It was for this thafj
yonder iron statue of Bhima, which had been caused to be
made by thy son, had been kept ready for thee !" Through
grief for the death of thy sons, thy mind has fallen off from
righteousness ! It is for this, 0 great king, that thou seekesb
to slay Bhimasena!" The slaughter of Bhima, however, O
king, would do thee no good. Thy sons, 0 monarch, would
not be revived by it!*' Therefore, do thou aprove of what has
been done by us with a view to secure peace, and do not set
thy heart on grief!' "'"

Section XIII.

Vai^ampayana said, — "Certain maid-servants then came to
the king for washing him. After he liad been duly washed,
4>

fG MAHABHARATA. [JalaprculdniJcm

the sla3'er of Madhu again addressed him, saying,* — 'Thou hast,
O king, read the Vedas and diverse scriptures ! Thou hasfc
heard all old histories, and everything about the duties of
kings *" Thou art learned, possessed of great wisdom, and
competent to strength and weakness. Why then dost thou
cherish such Avrath when all that has overtaken thee is the
result of thy own fault ?* I spoke to thee before the battle.
Both Bhishma and Drona, 0 Bharata, did the same, as also
Vidura and Sanjaya. Thou didst not, however, then follow
our advice.* Indeed, though exhorted by us, thou didst not
yet act according to the counsels we offered, knowing that
the Pandavas were superior to thee and thine, O Kauravya,
in strength and courage '* That king who is capable of seeing
his own faults and knows the distinctions of place and time,
obtains great prosperity !* That person, however, who, though
counselled by well-wishers, does not accept their words, good
or bad, meets with distress and is obliged to grieve in conse
quence of the evil policy he pursues.' Observe thou a
different course of life now, O Bharata ! Thou didst not keep
thy soul under restraint, but suffered thyself to be ruled by
Duryodhana!' That which has come upon thee is due to thy
own fault. Why then dost thou seek to slay Bhima ? Recol-
lecting thy own faults, govern thy wrath now !^ That mean
wretch who had, from pride caused the princess of Panchala to
be brought into the assembly, has been slain by Bhimasena in
just revenge.'" Look at thy own evil acts as also at those of thy
wicked souled son ! The sons of Pandu are perfectly innocent !
Yet have they been treated most cruelly by thee and him !' ""

Vai9ampayana continued, — "After he had thus been told
nothing but the truth by Krishna,, O monarch, king Dhrita-
rashtra replied unto Devaki's son, saying,'* — 'It is even so,
O thou of mighty arms ! What thou sayest, O Madhava, is
perfectly true ! It is parental affection, O thou of righteous
soul, that caused me to fall away from righteousness!'* By
good luck, that tiger among men, the mighty Bhima of true
prowess, protected by thee, came not within my embrace !'*
Now, however, I am free from wrath and fever. , I desire
eagerly, 0 Madhava to embrace that hero, viz., the second

Parva.] Stree parva. 27

SOD of Panda !" When all the kings have been dead, when
my children are no more, upon the sons of Panda depend my
welfare and happiness !'** Having said these words, the old
king then embraced those princes of excellent frames, viz:.,
Bhinia, and Dhananjaya, and those two foremost of men, vij:.,
the two sons of Madri, and wept, and comforted and pro-
nounced blessings upon them."^^

Section XIV.

Val(;\mpayana said, — "Commanded by Dhritarashtra, thosfl
bulls of Kuru's race, viz., the Pandava brothers, accompanied
by Kecava, then proceeded to see Gaiidhari •' The faultless
Gandhari, afflicted with grief on account of the death of her
hundred sons, recollecting that king Yudhishthira the just had
slain all his enemies, wished to curse him.' Understanding her
evil intentions towards the Pandavas, the son of Satyavati
addressed himself for counteracting them at the very outset.®
Having cleansed himself by the sacred and fresh water of the
Ganges, the great Rishi, capable of proceeding everywhere
at will with the fleetness of the mind, came to that spot.*
Capable of seeing the heart of every creature with his spiritual
vision and with his mind directed towards it, the sage made his
appearance there.* Endued with great ascetic merit and ever
intent on saying what was for the benefit of creatures, the
Jiishi, addressing his daughter-in-law at the proper moment,
said, — 'Do not avail of this opportunity for denouncing a curse !
On the other hand, utilize it for showing thy forgiveness !*
Thou shouldst not be angry with the Pandavas, O Gandhari!
Set thy heart on peace ! Restrain the words that are about
to fall from thy lips! Listen to ray advice !' Thy son, d«sirou3
of victory, had beseeched thee every day for the eighteen days
that battle lasted, saying, — 0 mother, bless me who am fight-
ing with my foes 1' — Implored every day in these words by
thy son desirous of victory, the answer thou always gavesthim
was, — Thither is victory where righteousness is !' — I do not,
O Gandhari, remember that any words, spoken by thee have
become false ! Tho3c word;?, therefore, that thuu, implored by

28 MAHABHARATA. [Jalapvculdnika

Duryodhana, saiJst unto him, could not be false. Thou art
always employed in the good of all creatures. '° Having with-
out doubt reached the other shore in that dreadful battle of
Kshatriyas, the sons of Pandu have certainly won the victory
and a measure of righteousness that is much greater." Thou
wert formerly observant of the virtue of forgiveness. Why
wouldst thou not observe it now ? Subdue unrighteousness,
O thou that art conversant with righteousness ! There is
victory where righteousness is !'* Remembering thy own
righteousness and the words spoken by thyself, restrain thy
wrath, O Gandhari ! Do not act otherwise, O thou that art
beautiful in speech !''* — Hearing these Avords, Gandhari said, —
'O holy one, I do not cherish any ill feelings towards the Pan-
davas, nor do I wish that they should perish ! In conse-
quence, however, of grief for the death of my sons, my heart
is very powerfully agitated !'* I know that I should protect
the Panda vas with as much care as Kunti herself protects
them, afid that Dhritarashtra also should protect them as I
should !'* Through the fault of Duryodhana and of Cakuni
the son of Suvala, and through the action of Kama and
Dus9asana, this extermination of the Kurus hath taken
place !'* In this mather the slightest blame cannot attach to
Vibhatsu or to Prithil's son Vrikodara, or to Nakula or Saha-
deva, or to Yudhishthira himself.'^ While engaged in battle,
the Kauravas, swelling with arrogance and pride, have fallen
along with many others (that came to their aid). I am not
grieved at this 1'* But there has been one act done by Bhima
in the very presence of Vasudeva (that moves my resent-
ment) ! The high-souled Vrikodara, having challenged Duryo-
dhana to a dreadful encounter with the mace,*^ and having
come to know that my son, while careering in diverse kinds of
motion in the battle, was superior to him in skill, struck the
latter below the navel I*** It is this that moves my wrath !
Why should heroes, for the sake of their lives, cast off obliga-
tions of duty that have been determined by high-souled per-
sons conversant with every duty ?' "*'

Section XV.

Vai^ampayana said, — "Hearing theso words of Grindhari,
Bhimaseua, looking like one in fright, said these words for
soothing her.' — 'Be the act righteous or unrighteous, it was
done by me through fear and for the object of protecting my
own self ! It behoveth thee, therefore, to forgive me now!*
Thy mighty son was incapable of being slain by anybody in a
fair and righteous battle. It was for this that I did what
was unfair.^ Duryodhana himself had formerly vanquished
Yudhishthira unrighteously. He used always to behave guile-
fully towards us. It was for this that I had recourse to an
unfair act.* Thy son was then the sole unslain warrior on his
side. In order that that valiant prince might not slay me in
th^ mace-encounter and once more deprive us of our kingdom,
I acted in that way.* Thou knowest all that thy son had said
unto the princess of Panchala while the latter, in her season,
was clad in a single piece of raiment.* Without having dis-
posed of Suyodhana it was imposlble for us to rule peacefully
the whole Earth with her seas. It was for this that I acted
in that way.'' Thy son inflicted many wrongs on us. In the
midst of the assembly he had shown his left thigh unto
Draupadi.* For that wicked behaviour, thy son deserved to be
slain by us even then. At the command, however, of king
Yudhishthira the just, we suffered ourselves to be restrained
by the compact that had been made.' By this means, O
queen, thy son provoked deadly hostilities with us. Great
were our sufferings in the forest (whither we were driven by
thy son). Remembering all this, I acted in that way !'° Hav-
ing slain Duryodhana in battle, we have crossed the end of our
hostilities. Yudhishthira has got back his kingdom, and we
also have been freed from wrath !'" Hearing these words of
Bhima, Gilndhari said, — 'Since thou praisest my son thus (for
his skill in battle), he did not deserve such a death ! He,
however, did all that thou tellest me !'» When Vrishasena,
however, had deprived Nakula of his steeds, O Bharata, thou
quaff^dst in battle the blood from Dus(;asana's body !'* Such
an act is cruel and is censured by the good. It suits only

•

30 MAHABHARATA, [JulaprdddnWx

a person that is most diarespectable. It was a wicked act,

0 Vrikodara, that was then accomplished by thee ! It wa3
undeserving of thee !''* — Bhima replied, saying, — 'It is im-
proper to quafif the blood of even a stranger, what then
need be said about quaffing the blood of one's own self ? One's
brother, again, is like one's own self. There is no difference
between them." The blood, however, (that I am regarded to
have quaffed) did not, 0 mother, pass down my lips and teeth !
Kama knew this well. My hands only were smeared with
(Dus9a3ana's) blood." Seeing Nakula deprived of his steeds
by Vrishasena in battle, I caused the rejoicing (Kaurava)
brothers to be filled with dread." When after the match at
dice the tresses of Draupadi were seized, I uttered certain
words in rage. Those words are still in my remembrance."

1 would, for all years to come, have been regarded to have
swerved from the duties of a Kshatriya if I had left that vow
unaccomplished ! It was for this, 0 queen, that I did that act !'*
It behoveth thee not, 0 Gandhari, to impute any fault to me !
Without having restrained thy sons in former days, does it
behove thee to impute any fault to our innocent selves ?'"

"Gandhari said, — 'Unvanquished by any one, thou hast
slain a hundred sons of this old man ! Oh, why didst thou not
spare, 0 child, even one son of this old couple deprived of king-
dom, one whose offences were comparatively lighter ?'^ Why
didst thou not leave even one crutch for this blind couple ?"

0 child, although thou livest unharmed, having slain all my
children, yet no grief would have been mine if thou hadst
adopted the path of righteousness (in slaying them)!' "'^

Vai^ampayana continued, — "Having said these words,
Gandhari, filled with wrath at the slaughter of all her sons
and grandsons, enquired after Yudhishthira, saying, — 'Where
is the king ?'** After she had said these words, king Yudhish-
thira, trembling and with joined hands, approached her and
said these soft words unto her,*' — 'Here is Yudhishthira, O god-
dess, that cruel slayer of thy sons ! I deserve thy curses, for

1 am the cause of this universal destruction ! Oh, curse me !**
I have no longer any need for life, for kingdom, for wealth!
Having caused such friend? to be slain, I have proved myself

Farva.] stree parva, 31

to be a great fool and a hater of friends !'" — Unto Yudhish-
thira who spoke such words, who was overcome with fear,
and who stood in her presence, Gandhari, drawing long sighs,
said nothing." Conversant with the rules of righteousness,
the Kuru queen, possessed of great foresight, directed her eyes,
from within the folds of the cloth that covered them,* to tha
tip of Yudhishthira's toe, as the prince, with body bent for-
wards, was about to fall down at her feet. At this, the kincr,
whose nails had before this been all very beautiful, came to
have a sore nail on his toe.f*''" Beholding this, Arjuna moved
away t j the rear of Vasudeva, and the other sons of Pandu
became restless and moved from one spot to another." Gan-
dhari then, having cast off her wrath, comforted the Pandavas
as a mother should. Obtaining her leave, those heroes of
broad chests then proceeded together to present themselves to
their mother, that parent of heroes." Having seen her sons
after a long time, Kunti, who had been filled with anxiety oh
their account, covered her face with her cloth and began to
weep." Having wept for sometime with her children, Pritha
beheld the wounds and scars of many weapons on their bodies.'*
She then repeatedly embraced and patted each of her sons,
and a:1flicted with grief wept with Draupadi who had lost all
I her children and whom she saw lying on the bare Earth,
indulging in piteous lamentations."

"Draupadi said, — O venerable dame, where have all your
grandsons, with Abhimanyu among them, gone? Beholding
thee in such distress, why are they delaying in making their
appearance before thee ? Deprived as I am of my children,
what need have I of kingdom !'" Raising the grief stricken
princess of Panchala who was weeping thus, Pritha began to
comfort that lady of large eyes." Then Kunti, acctnipanied

* Gandhaii's devotion to her blind lord was such that she always
kept her own eye3 covered with thick folds of cloth. Because her spousa
could not see, therefore, as a Hindu wife, she would not see or use her
eyes in this world !— T.

t As oon as Gfindhari's glance fell upon Yudhishthira's toe, the nai
tUit covered it became burnt and sore.— T.

32 maharharata. [Jalapraclanika

by the prinoess of Pjiuchala, and followed by lier sons, pro-
ceeded towards the grief-atHicted Gfindhari, herself in greater
affliction still.'* Beholding that illustrious lady with her
daughter-in-law, Gandhari addressed her, saying, — 'Do not, O
daughter, grieve so ! Behold, I too am as much stricken
with grief as thou !'' I think, this universal destruction has
been brought about by the irresistible course of Time.
Inevitable as it was, this dreadful slaughter has not been due
to the voluntary agency of human beings !*° Even that has
come to pass which Vidura of great wisdom foretold after
Krishna's supplication for peace hsvd failed !*^ Do not, there-
fore, grieve in a matter that was inevitable, especially after
its occurrence ! Having fallen in battle, they should not be
grieved fctr '.** I am in the same predicament with thee ! (If
thou actost in such a way) who then will comfort us? Through
my fault, thia foremost of races has been destroyed.'"**

Section XVI.

Vaicjampayana said, — "Having said these wcrds, Gandhari,
though staying on that spot which was distant from the field
of battle, beheld, with her spiritual eye, the slaughter of the
Kurus.' Devoted to her lord, that highly blessed lady had al-
ways practiced high vows. Undergoing the severest penances,
she was always truthful in her speech.* In consequence of the
gift of the b jun by the great JiisJii Vyasa of sanctified deeds,
she became possessed of spiritual knowledge and power. Pite-
ous were the lamentations in which that dame then indulged.*
Endued with great intelligence, the Kuru dame saw, from
a distance, but as if from a near point, that field of battle,
terrible to behold and full of wonderful sights, of those fore-
most of fighters.* Scattered all over with bones and hair, and
covered with streams of blood, that field was strewn with
thousands upon thousands of dead bodies on every side.*
Covered with the blood of elephants and horses and car-war-
riors and combatants of others kinds, it teemed with headless
trunks and trunkless heads.* And it resounded with the cries
of elephants and steeds and men and women, and abounded

Tarva.] stree parva, S3

with jackala and cranes and ravens and KaiiJcas and crows,*
And it was the sportint^ ground of Rdkshasas subsisting on
human flesh. And it swarmed with ospreys and vultures and
resounded with the inauspicious concert of jackals.' Then
king Dhritarashtra. at the command of V} asa, and all the
sons of Pandu with Yudhi?hthira at their head,' with Vasu-
deva and all the Kuru ladies, proceeded to the field of battle.**
Those ladies, bereaved of their lords, having reached Kuru-
kshetra, beheld their slain brothers and sons and sires and hus-
bands lying on the ground," and in course of being devoured
by beasts of prey and wolves and ravens and crows and ghosta
and Pi^'iichas and Rdksliasas and diverse other wanderers of
the night." Boholding that carnage which resembled the
sights aocn on the sporting ground of Rudra, the ladiea
uttered loud shrieks and quickly alighted from their costly
vehicles." Witnessing sights the like of which they had never
before witnessed, the Bharata ladies felt their limbs to ba
deprived of strength and fell down on the ground.'* Others
became so stupifiod that they lost all their senses. Indeed, tha
Panchilla and the Kuru ladies were plunged into unutterable
distress.'* Boholding that dreadful field of battle resounding
on every direction with the cries of those grief-stricken ladie?,
the daughter of Suvala, acquainted with every duty," ad-
dressed the lotus-eyed Tve<;ava, that foremost of all men.
Witnessing that universal slauo;hter of the Kurus and filled
with grief at the sight, she said these words :''' — 'Behold,
O lotus-eyed ^ladhava, these daughters in-law of mine! De-
prived of their lords, they are uttering, with deshevellcd hair,
piteous crios of woe like a flight of she-ospreys !" Meeting
with those dead bodies, they are calling back to their memories
the great Bharata chiefs ! They are running hither and thither
in large bands towards their sons and brothers and sires and
husbands!" Behold, 0 mighty armed one, the field is covered
with mothers of heroes, all of whom, however, have been
bereaved of children ! There, those portions again are covered
with spouses of her')es, who have, however, been bereaved
of thoir spouses "" Behold, the field of battle is adorned
with thrsti tigers among uien, viz., Bhishma and Kama and
5

S4 MAHABEAJiAlAl [JalapvaddniJid

Abhimanyu and Drona and Drupada and Calya, as if with
blazing fires !'* Behold, it is adorned also with the golden
coats of mail, and with the costly gems, of high-souled
warriors, and with their Angadas aud Keyxiras and gar-
lauds !" Behold, it is strewn with darts and spiked clubs
hurled by heroic hands, and swords and diverse kinds of keen
shafts and bows ?^ Beasts of prey, assembled together, are
standing or sporting or lying down as it likes them !** Be-
huld, O puissant hero, the field of battle is even such ! At
this sight, O Janarddana, I am burning with grief !'* In the
destruction of the Panchalas and the Kurus, O slayer of
]\ladhu, I think, the five elements (of which everything is
made) have been destroyed !*' Fierce vultures and other birds,
In thousands, are dragging those blood-dyed bodies, and seizing
them by their armour, are devouring them !" Who is there
that could think of the death of such heroes as Jayadratha
and Kama and Drona and Bhishma and Abhimanyu ?^* Alas,
though incapable of being slain, they have yet been slain, O
destroyer of Madhu ! Behold, vultures and KanJcas and ravens
and hawks and dogs and jackals are feasting upon them !"
There, those tigers among men, that fought on Duryodhana's
side, and took the field in wrath, are now lying like extin-
guished fires 1^° All of them are worthy of sleeping on soft and
clean beds. But, alas, plunged into distress, they are sleeping
today on the bare ground 1" Bards reciting their praises used
to delight them before at proper times. They are now listen-
ing to the fierce and inauspicious cries of jackals !" Those
illustrious heroes who used formerly to sleep on costly beds
with their limbs smeared with sandal-paste and powdered
aloe, alas, now sleep on the dust !^^ These vultures and
wolves and ravens have now become their ornaments. Re-
peatedly uttering inauspicious and fierce cries, those creatures
are now dragging their bodies!^* Delighting in battle, those
lierues, looking cheerful, have still beside them their keen
shafts, well tempered swords, and bright maces, as if life has
not yet departed from them !" Many foremost of heroes, j|
possessed of beauty and fair complexions and adorned with gar-
lands of g')lj, are .sleeping on the ground I Behold, beasts of

Parva.] Stree pauva. So

proy are dra^^glng anj tearing them !'^ Obhors, with mas.sivo
arms, are sleeping with macos in their embrace, as if those
were beloved wives!" Others, still cased in armour, are
holding in their hands their bright weapons. Beasts of prey
are not mangling them, O Janarddana, regarding them to be
still alive 1^" The bcantiful garlands of pure gold on the necks
of other illustrious heroes, as the latter arc being dragged by
carnivorous creatures, arc scattered about on every side !"
There, those fierce wolves, numbering in thousands, are drag-
ing the golden chains round the necks of many illustrious
heroes stilled by death !**' Many, whom bards well-trained to
their work, formerly used, with their hymns and eulogies
of grave import, to delight every morning,*' are now sur-
rounded by fair ladies stricken with grief and weeping and cry-
ing around them in woe, 0 tiger of Vrishni's race !** The faces
of those beautiful ladies, 0 Kecjava, though pale, look resplen-
dent still like an assemblage of red lotuses!''^ Those Kuru
ladies have ceased to v/^eep, with their respective followers and
companions. They are all filled wiUi anxiety. Overwhelmed
with sorrow, they are running hither and thither.** The f^ices
of those fair ones have, with weeping and anger, become res-
plendent as the morning sun or gold or burnished copper.**
Hearing each other's lamentations of incomplete sense, those
ladies, in consequence of the loud wails of woe bursting from
every side, are unable to catch each other's meaning.** Some
amongst them, drawing long sighs and indulging in repeat-
ed lamentations, are stupified by grief and are abandoning
their life-breaths !*^ Many of them, beholding the bodies (of
their sons, husbands, or sires), are weeping and setting up
loud wails. Others are striking their heads with their own
soft hands.*' The Earth, strewn with severed heads and
hands and other limbs mingled together and gathered in large
heaps, looks resplendent with these signs of havoc !*' Be-
holding many headless trunks of great , beauty, and many
heads without trunks, those fair ones are lying senseless on
the ground for a long while.*" Uniting particular hcad^ with
particular trunks, those ladies, senseless with grief, are i\gi\\n
discovering their mistakes, and saying, — Thi?: h not this oiie'3

S5 MAHABHARATA. [Jalapraddnil^d

—and are weeping more bitterly !*' Others, uniting arms and
thighs and feet, cut off with shafts, are giving way to grief
and losing their senses repeatedly (at the sight of the restored
forms)!'* Some amongst the Bharata ladies, beholding the
bodies of their lords, — bodies that have been mangled by
animals and birds and severed of their heads, — are succeeding
not in recognising them." Others, beholding their brothers,
sires, sons, and husbands slain by foes, are, O destroyer of
Madhu, striking their heads with their own hands.'* Miry with
flesh and blood, the Earth has become impassable with arms
still holding swords in their grasp, and with heads adorned
ivith ear-rings." Beholding the field strewn with their bro-
thers and sires, and sons, those faultless ladies, who had never
before suffered the least distress, are now plunged into un-
utterable woe !** Behold, 0 Janarddana, those numerous
bevies of Dhritarashtra's daughters-in-laAV, resembling succes-
sive multitudes of handsome fillies adorned with excellent
manes 1" What, 0 Ke9ava, can be a sadder spectacle for me
to behold than that presented by those ladies of fair forms
■vvho have assumed such an aspect ?'* Without doubt, I must
have perpetrated great sins in my former lives, since I am
beholding, 0 Ke9ava, my sons and grandsons and brothers all
slain by foes 1' While indulging in such lamentations in grief,
Gandhari's eyes fell upon her son (Duryodhana)."'*

Section XVII.

Vai9ampayana said, — "Beholding Duryodhana, Gandhari,
deprived of her senses by grief, suddenly fell down on the
Earth like an uprooted plantain tree.' Having regained her
senses soon, she began to weep, repeatedly uttering loud wails
at the sight of her son lying on the bare ground, covered
Tvith blood.* Embracing her son, Gandhari indulged in pite-
ous lamentations for him. Stricken with grief, and with
senses exceedingly agitated, the Kuru queen exclaimed, — 'Alas,
O sou !' 'Alas, O son !'* — Burning with sorrow, the queen
drenched with her tears the body of her son, possessed of
massive and broud shoulders, and adc-rned with garlands and

^drva.) STREE PARVA. 2"?

collar. Addressing Hrishikega who sto'd n^ar, she said/ —
•On the eve of this battle, O puissant one, that has extermi-
nated this race, this foremost of kings, O thou of Vnshni's
race, said unto me,* — In this internecine battle, O mother, wish
me victory ! — When he said these words, myself, knowing that
a great calamity had come upon us, told him even this, 0 tiger
among men, viz., — Thither is victory where righteousness is!*
And since, 0 son, thy heart is set on battle, thou wilt, without
d)ubt, obtain those regions that are attainable by (the use
of) weapons (and sport there) like a celestial!^ — Even these
were the words that I then said unto him. I did not then
grieve for my son. I grieve, however, (or the helpless Dhrita-
rashtra bereaved of friends and kinsmen !* Behold, O Ma-
dhava, my son, that foremost of warriors, wrathful, skilled in
weapons, and irresistible in battle, sleeping on the bed of
heroes!' Behold the reverses brought about by Time ! This
scorcher of foes that used of old to walk at the head of all
crowned persons now slccpeth on the dust !" Without doubt,
the heroic Duryodhana, when he sleeps on that bed which
is the heroe's, hath obtained the most unattainable end!"
Inauspicious jackals are now delighting that prince asleep on
the heroe's bed, who was fermerly delighted by the fairest of
ladies sitting round him !" He who was formerly encircled
by kings vieing with one another to give him pleasure, alas,
he, slain and lying on the ground, " is now encircltd by
vultures !" He who was formerly fanned with beautiful fans
by fair ladies, is now fanned by (carnivorous) birds with flaps
of their wings !'* Possessed of great strength and true pro-
wess, this mighty-armed prince, slain by Bhimasena in battle,
sleeps like an elephant slain by a lion !'* Behold Duryodhana,
O Krishna, lying on the bare ground, covered with blood,
slain by Bhimasena with his mace !'* That mighty-armed one
who had in battle assembled together eleven Aksliauhinis of
troops, 0 Ke^ava, hath, in consequence of his own evil policy,
been now slain."' Alas, there that great bowman and mighty
car-warrior sleeps, slain by Bhimasena, like a tiger slain by
a lion !'* Having disregarded Vidura, as also his own sire,
thii3 reckless, foolish, and wicked prince bath succumbed to

tS HAHABHA.KATA. [JalapraddiilkcC

death, in consoquence of his disregard of the old !" He who
had ruled the Earth, without a rival, for thirteen years, alas,
that prince, that son of mine, sleepeth today on the bare
ground, slain by his foes !*° Not long before, O Krishna, I
beheld the Earth, full of elephants and kine and horses,
ruled by Duryodhana !^^ Today, 0 thou of mighty-arms, I
see her ruled by another, and destitute of elephants and kine
and horses ! What need have I, 0 Madhava, of life?" Be-
hold, again, this sight that is more painful than the death
of ray son, the sight, ^nz., of these fair ladies weeping by the
side of the slain heroes !" Behold, 0 Krishna, the mother of
Lakshmana, that lady of large hips, with her tresses dis-
hevelled, that dear spouse of Duryodhana,* resembling a sacri-
ficial altar of gold !'* Without doubt, this damsel of great
intelligence, while her mighty-armed lord was formerly alive,
used to sport within the embrace of her lord's handsome
arms !^* Why, indeed, does not this heart of mine break into
a hundred fragments at the sight of my son and grandson
slain in battle ?" Alas, that faultless lady now smells (the
head of ) her son covered with blood ! Now, again, that lady
of fair thighs is gently rubbing Duryodhana's body with
her fair hand.*^ At one time she is sorrowing for her lord and
at another for her son ! At one time she looketh on her lord,
at another on her son !*' Behold, 0 Madhava, striking her
head with her hands, she falls upon the breast of her heroic
spouse, the king of the Kurus !*^ Possessed of complexion
like that of the filaments of the lotus, she still looketh beauti-
ful like a lotus. The unfortunate princess now rubbeth the
face of her son and now that of her lord I*" If the scriptures
and the ^rutis be true, without doubt, this king has obtained
those regions (of blessedness) that one may win by the use
of weapons !' ""

• Lit., gae whg dvyelt <?a the breast oi JDaryodhaua.— T.

Parva.]

Section XVIII.

'GauJhilri si\kl, — Behi.ld, 0 Madhava, ni}' cendiry of sons,
incapable of fatigue (from exertion in battle), have all been
slain by Bhiinascna with his mace in battle !' That which
grieves me more today is that these my daughters-in-law, of
tendor years, deprived of sons and with dishevelled hair, are
wandering on the field today !' Alas, they who formerly
walked only on the terraces of goodly mansions with feet
adorned with many ornaments, are now, in great affliction of
heart, obliged to touch with those feet of theirs this hard
Eirth miry with blood !^ Heeling in sorrow, they are wander-
ing like inebriated persons, driving away vultures and jackals
and crows with difficulty ':** Behold, that lady of faultless
limbs, and slender waist, seeing this terrible carnage, falleth
d)\vn, overwhelmed with grief!* Beholding this princess,
this mother of Ln-kshmana, 0 thou of mighty-arms, my heart
is torn with grief!* These beautiful ladies of fair arms, some
seeing their brothers, some their husbands, and some their
S)ns, lying down in death on the bare ground, are themselves
falling down, seizing the arms of the slain I'' Listen, 0 un-
van^uished one, to the loud wails of those elderly ladies and
th)se others of middle age at sight of this terrible carnage !'
Supporting themselves against broken boxes of cai-s end
the bodies of slain elephants and steeds, behold, 0 thou of
great might, those dames, worn out with fatigue, arc rest-
ing themselves !' Behold, O Krishna, some one amongst
them, taking up some kinsman's severed head decked with
beautiful nose and car-rings, is standing in grief!'" I think,
0 sinless one, that both those and myself of little under-
standing must have committed great sins in our former
lives,*' since, 0 Janarddana, all our relatives and kinsmen
iiave thus been slain by king Yudhishthira the just! Our acts,
rigliteous or unrighteous, cannot go for nothinjr, 0 thou of
Vrishni's race ''*f Behold, 0 Mildhava, those you)ig ladies

* The Bengal reading is sliglitly diflferent. — T.

t /. (?., their fruits must have to be enjoyed or suffered. — T.

i9 MAMABHARATA, [Jalapraiianlkd

of biaitlfiil bosoms and abdomen, well-born, possessed of
m )do3fcy, having blaok eye-lashes and tresses of the same color
on their head^, end ind with voice sweet and dear like that of
swans, are falling down, deprived of their senses by great
grief and uttering piteous cries like flights of cranes!'*''*
Behold, O lotus-eyed hero, their beatiful faces resembling-
fnll-blown lotuses, are scorched by ihe sun !'* Alas, 0 Vasu-
deva, the wives of my proud children possessed of prowess
like th\t of infuriate elephants, are now exposed to the gaze
of common people 1'* Behold, 0 Govinda, the shields decked
with hundred moons, the standards of solar effulgence, the
golden coats of mail, and the collars and cuirasses made of
gold,'^ and the head-gears, of my sons, scattered on the Earth,
are blazing with splendour like sacrificial fires over which
have been poured libations of clarified batter!'* There, Dus(;a-
sana sleepeth, felled by Bhima, and the blood of all his limbs
quaffed by that heroic slayer of foes !" Behold that other
son of mine, O Madhava, slain by Bhima with his mace,
irnpelled by Draupa<li and the recollection of his woes at the
time of the match at dice !** Addressing the dice-won princess
of Panchala in the midst of the assembly, this Dus^asana,
desirous of doing what was agreeable to his (elder) brother as
also to Ivarna, 0 Janarddana, had said," — Thou art now the
wife of a slave ! With Sahadeva and Nakula and Arjuna,
O lady, enter our h')U,sehold now !" — On that occasion, O
Krishna, I said unto king Duryodhana, — 0 son, cast off (from
thy sid'-i) the wrathful Cakuni !" Know that ihy mater-
nal uncle is of very wicked soul and exceedingly fond of
quarrel ! Casting him off without delay, make peace with
the Pandavas, 0 son 1" O thou of little intelligence, thinkest
thou not of Bhimasena filled with wrath ! Thou art piercing
biin with thy wordy shafts like a person striking an elephant
with burning bmnds !'*— Alas, disregarding my words, he
vomitted his wordy poison at them like a snake vomitting his
poison at a bovine bull, — at them Avho had already been pierc-
el with his wordy darba 1" There, that DusQasana sleepeth,
stretching his two massive arms,, ilain by Bhimasena like a
mighty elephant by a lion :^' The very wrathful Bhimasena

Parva.1 stbkk parv* 41

perpatrafcod a mosf, horrible act by drinking in battU the
blood of his foe !' "'»

Section XIX.

"Gandhari said, — 'There, O .Madhava, my son Vikarna,
applauded by the wise, lieth on the bare ground, slain by
Bhima and mangled horribly !' Deprived of life, O slayer
of Madhu, Vikarna lioth in the midst of (slain) elephants
like the moon in the autumnal sky surrounded by bluo
clouds !' His broad palm, cased in leathern fence, and scarred
by constant wielding of the bow, is pierced with difficulty by
vultures desirous of feeding upon it !' His helpless young
wife, O Madhava, is continually endeavouring, without suc-
cess, to drive away those vultures desirous of feeding on car-
rion !* The youthful and brave and handsome Vikarnci, 0 bull
among men, brought up in luxury and deserving of every
kind of weal, now sleepeth amid the dust, O Madhava!*
Though all his vital parts have been pierced with cloth-yard
shafts and bearded arrows and nalikas, yet that beauty of
person which was his hath not forsaken this best of tho
Bharatas 1* There, my son Durmuksha, that slayer of larga
bands of foes, sleepeth, with face towards the enemy, slain by
tho heroic Bhimasena in observance of his vow !'' His face
O Krishna, half eaten away by beasts of prey, looketh more
handsome, 0 child, even like the moon on the seventh day of
the lighted fortnight !' Behold, O Krishna, the face of thafj
heroic son of mine, which is even such ! How could that son
of mine be slain by foes and thus made to eat the dust ?*
O amiable one, how could that Durmukha, before whom no
foe could stand, be slain by focs, 0 subjugator of celestial
regions !'" Behold, O slayer of Madhu, that other son of
Dhritarashtra, viz., Chitrasena, slain and lying on the ground,
that hero who was the model of all bowmen ?'* Those young
ladies, afflicted with grief and uttering piteous cries, are now
sitting, with beasts of prey, ar<>und his fair form adorned
with wreaths and garland.'^ !'* These loud wails of woe, utter-
ed by women, and th^sc cries and roar^ of beasts of prey,
6

4ii MAHABHARATAi Jalapracldnikci

seem exceedingly wonderful to me, O Krishna !** Youthful
and handsome, and always waited upon and served by the
most beautiful ladies, my son Vivin^ati, O Madhava, sleepeth
there, stained with dust!'* His armour hath been pierced
with arrows. Slain in the midst of the carnage, alas, the
Iwroic Viving9ati is now surrounded and waited upon by vul-
tures !'* Having in battle penetrated the ranks of the Pandava
army, that hero now lieth on the bed of a hero, — on the bed,
that is, of an exalted Kshatriya !'* 'behold, O Krishna, his
very beautiful face, with a smile playing on it, adorned with ex-
cellent nose and fair eyebrows, and resembling the resplendent
Moon himself!'" Formerly a large number of the most beauti-
ful ladies used to wait upon him, like thousands of celestial
girls upon a sporting Gandharva !" Who again could endure
my son Dussaha, that slayer of heroic foes, that hero, that
ornament of assemblies, that irresistible warrior, that resister
of foes ?" The body of Dussaha, covered with arrows, looks
resplendent like a mountain overgrown with flowering Kami'
fcaras.^* With his garland of gold and his bright armour,
Dussaha, though deprived of life, looks resplendent yet, like
a white mountain or fire I' ""

Section XX.

"Gandhari said, — 'He whose might and courage were regard-
ed, O Ke(java, as a one and half times superior to those of his
sire and thee, he who resembled a fierce and proud lion,* he
who, without a follower, alone pierced the impenetrable array of
my son, he who proved to be the death of many, alas, he now
sleepeth there, having himself succumbed to death !* I see, O
Krishna, the splendour of that son of Arjuna, of that hero of
immeasurable energy, viz., Abhimanyu, hath not been dimmed
even in death !' There, the daughter of Virata, the daughter-
in-law of the wielder of Odndiva, that girl of faultless beauty,
overwhelmed with grief at sight of her heroic husband, is
indulging in lamentations !* That young wife, viz., the
daughter of Virata, approaching her lord, is gently rubbing
him, 0 Krishna, with her hand !' Formerly, that highly

I^arva.] Stree parva. §3

intelligent and exceedingly beautiful girl, inebriated with
honied wines, used bashfully to embrace her lord, and kis^
the face of Subhadra's son, that face which resembled a full-
blown 'lotus and which was supported on a neck adorned
with three lines like those of a conch-shell I*"' Taking ofif her
lord's golden coat of mail, O hero, that damsel is gazing now
on the blood-dyed body of her spouse !' Beholding her lord,
O Krishna, that girl addresses thee and says, — 0 lotus-eyed one,
this hero whose eyes resembled thine, hath been slain "' lii
might and energy, and prowess also, he was thy equal, O sin-
less one ! He resembled thee very much in beauty. Yet ho
sleeps on the ground, slain by the enemy !'" — Addressing her
own lord, the damsel says again, — Thou wert brought up in
every luxury ! Thou usedst to sleep on soft skins of the
Ranku deer ! Alas, does not thy body feel pain today by
lying thus on the bare ground ?'' Stretching thy massive
arms adorned with golden Angadas, resembling a couple of
elephant's trunks, and covered with skin hardened by frequent
use of the bow, thou sleepest, O lord,'* in peace, as if exhaust-
ed with the toil of too much exercise in the gymnasium ! Alas,
why dost thou not address me that am weeping so ?'• I do not
remember to have ever offended thee ! Why dost thou not
speak to me then ? Formerly, thou usedsfc to address me even
when thou wouldst see me at a distance !'* O reverend sir,
whither wilt thou go, leaving behind thee the much-respected
Subhadra, these thy sires that resemble the very celestials,
and my own wretched self distracted with woe ?** — Behold,
O Krishna, gathering with her hands the blood-dyed locks of
her lord and placing his head on her lap, the beaiitiful damsel
is speaking to him as if he were alive,'* — How couldst those
great car-warriors slay thee in the midst of battle, — thee
that art the sister's son of Vasudcva and the son of the wielder
of Gand'ivaV Alas, fie on those warriors of wicked c'ecds,
viz., Kripa and Kama and Jayadratha and Drona and Drona's
son, by whom thou wert deprived of life !'* What was the
state of mind of those great car-warriors at that time when
they surrounded thee, a warrior of tender years, and slew thco
to my grief?" How couldst thoU; O hero, who had so many.

41 MAHABHAlLkTA. [Jalapraddiiika

prutectors, be slain so helplessly in the very sight of the
Pandavas and the Panchalas ?*° Beholding thee, O hero,
slain in battle by many persons united together, how is that
tiger among men, that son of Pandii, viz., thy sire, able to
bear the burden of life ?'^ Neither the acquisition of a vast
kingdom, nor the defeat of their foes, conduces to the joy of
the Parthas bereft of thee, 0 lotus-eyed one !** By the
practice of virtue and self-restraint, I shall very soon repair to
those regions of bliss which thou hast acquired by the use of
•weapons ! Protect me, O hero, when I repair to those regions !"
"When one's hour does not come, one cannot die, since, wretch-
ed that I am, I still draw breath after seeing thee slain in
battle !" Having repaired to the region of the Pitris, whom
else, like me, dost thou address now, 0 tiger among men, in
sweet words mingled with smiles ?** Without doubt, thou
wilt agitate the hearts of the Aj^isards in heaven, with thy
great beauty and thy soft words mingled with smiles !" Hav-
ing obtained the regions reserved for persons of righteous
deeds, thou art now united, O son of Subhadra, with the
Apsards ! While sporting with them, recollect at times my
good acts towards thee !*'' Thy union with me in this world
had, it seems, been ordained for only six months, for on the
seventh, 0 hero, thou hast been bereft of life !** — 0 Krishna,
the ladies of the royal house of Matsya are dragging away the
afflicted Uttara, baffled of all her purposes, while lamenting
in this strain !" Those ladies, dragging away the afflicted
Uttara, thems'^lves still more afflicted than that girl, are weep-
ing and uttering loud wails at sight of the slain Virata !'°
Mangled with the weapons and shafts of Drona, prostrate on
the ground, and covered with blood, Virata is encompassed by
screaming vultures and howling jackals and crowing ravens !"
Those black-eyed ladies, approaching the prostrate form of the
Matsya king over which carnivorous birds are uttering cries of
joy, are endeavouring to turn the body. Weakened by grief 4
and exceedingly afflicted, they are unable to do what they
intend 1*' Scorched by the Sun, and worn out with exertion
and toil, their faces have become colourless and pale !** Behold
also, 0 Madhava, iho-'^c vther children; beside.': Abbiniitnyu,

Parva.] STREE parva. 45

viz., Uttara, Sudakshiiia the prince of the Kiimvdjas, and the
handsome Lakshmana, all lying on the field of buttle !' "'*

Section XXI.

"Giindhari said, — 'There the mighty Kama, that great
bowman, lieth on the ground ! In battle he was like a blax.ing
fire ! That fire, however, hath now been extinguished by the
energy of Partha'* Behold, Vikartana's son Kama, after having
slain many Atlrathas, has been prostrated on the bare ground,
and is drenched with blood !' Wrathful and possessed of great
energy, he was a great bowman and a mighty car-warriur !
Slain in battle by the wielder of Gandiva, that hero now
sleepeth on the ground !' My sons, those mighty car-warriors,
from fear of the Pandavas, fought, placing Kama at their head,
like a herd of elephants with its leader to the fore !• Alas, like
a tiger slain by a lion, or an elephant by an infuriate elephant,
that warrior hath been slain in battle by Savyasachin !' Assem-
bled together, O tiger among men, the wives of that warrior,
with dishevelled tresses and loud wails of grief, are sitting
around that fallen hero !* Filled with anxiety caused by the
thoufjhts of that warrior, king Yudhishthira the just could not,
for thirteen years, obtain a wink of sleep !' Incapable of being
checked by foes in battle like Maghavat himself who is invin-
cible by enemies, Kama was like the all-destroying fire of fierce
flames at the end of the Yuga, and immoveable like Himavat
himself!' That hero became the protector of Dhritarashtra's
son, 0 Miidhava ! Alas, deprived of life, he now lieth on the
bare ground, like a tree prostrated by the wind !' Behold, the
wife of Kama and mother of Vrishasena, is indulging in piteous
lamentations and crying and weeping and falling upon the
ground !" Even now she exclaims, — Without doubt, thy pre-
ceptor's curse hath pursued thcc 1 When the wheel of thy car
was swallowed up by the Earth, the cruel Dhananjaya cut off
thy head with an arrow !" Alas, fie (on heroism and skill) ! —
That lady, the mother of Sushena, exceedingly afflicted and
uttering cries of woe, i.s falling down, deprived of her senses,
ut the sight of the misbty-armed and brave Karua prostrated

If€ MAHABHARATA. [Jalapraddnika

on the Earth, with his waist still encircled with a belt of
gold !" Carnivorous creatures, feeding on the body of that
illustrious hero, have reduced it to very small dimensions.
The sight is not gladdening, like that of the moon on the
fourteenth night of the dark-fortnight !" Falling down on
the Earth, the cheerless dame is rising up again. Burning
with grief on account of the death of her son also, she cometh
and smelleth the face of her lord !' "'*

Section XXII.

"Gandhari said, — "Slain by Bhimasena, behold, the lord
of Avanti lies there ! Vultures and jackals and crows are
feeding upon that hero ! Though possessed of many friends,
he lies now perfectly friendless !^ Behold, 0 slayer of Madhu,
having made a great slaughter of foes, that warrior is now
lying on the bed of a hero, covered with blood!* Jackals,
and KanJcas, and other carnivorous creatures of diverse kinds,
are dragging him now ! Behold the reverses brought about by
Time!' His wives, assembled together, and crying in grief,
are sitting around that hero who in life was a terrible slayer
of foes but who now lies on the bed of a hero !* Behold,
Pratipa's son Valhika, that mighty bowman possessed of great
energy, slain with a broad-headed shaft, is now lying on the
ground like a sleeping tiger !' Though deprived of life, the
color of his face is still exceedingly bright, like that of ths
moon at full, risen on the fifteenth day of the lighted fort-
night !* Burning with grief on account of the death of his
son, and desirous of accomplishing his vow, Indra's son (Arjuna)
hath slain there that son of Vriddhakshatra !'' Behold that
Jayadratha, who was protected by the illustrious Drona, slain
by Partha bent on accomplishing his vow, after penetrating
through eleven AJcshauhinis of troops !' Inauspicious vultures,
O Janarddana, are feeding upon Jayadratha, the lord of the
Sindhu-Sauviras, full of pride and energy !' Though sought
to be protected by his devoted wives, see, O Achyuta, carni-
vorous creatures are dragging his body away to a jungle in
the vicinity !'° The Kamvojiv uud Yavaua wives of that

Parva.] stree partaI iV

mighty-armed lord of the Sindhus and the Sauviras are wailing
upon him for protecting him (from the wild beasts)." At
that time, O Janarddana, when Jayadratha, assisted by the
Kekayas, endeavoured to ravish Draupadi, he deserved to be
slain by the Pandavas !'* From regard, however, for Dus^ala,
they set him free on that occasion ! Why, 0 Krishna, did they
not show some regard for that DusQala once more!'' That
daughter of mine, of tender years, is now crying in grief!
She is striking her body with her own hands and censuring
the Pandavas !*'* What, O Krishna, can be a greater grief
to me than that my daughter of tender years should be a
widow and all my daughters-in-law should become lordless !"
Alas, alas, behold, my daughter Dusgala, having cast ofif her
grief and fears, is running hither and thither in search after
the head of her husband !" He who had checked all the
Pandavas desirous of rescuing their son, after causing the
slaughter of a vast force, at last himself succumbed to death l"
Alas, those wives of his, with faces as beautiful as the moon,
are carrying, sitting around that irresistible hero who resembled
an infuriate elephant !' "'*

Section XXIII.

"Gandhari said, — 'There lies Calya, the maternal uncle
himself of Nakula, slain in battle, 0 sire, by the pious and
virtuous Yudhishthira 1* He used everywhere, 0 bull among
men, to boast of his equality with thee ! That mighty car-
warrior, viz., the ruler of the Madras, now lieth, deprived of
life !' When he accepted the drivership of Kama's car in battle,
he sought to damp the energy of Kama for giving victory to
the sons of Pandu !' Alas, alas, behold the smooth face of
Calya. beautiful as the moon, and adorned with eyes resembling
the petals of the lotus, eaten away by crows !* There, the tongue
of that king, of the complexion of heated gold, lolling out of
his mouth, is, O Krishna, being eaten away by carnivorous
birds !• The ladies of the royal house of Madra, uttering loud

* I adopt tUe Bombay reading of the second line.— T.

48 [Jalapraddmha

wails of woe, are sitting around the body of that king, that orna-
ment of assemblies, deprived of life by Yudhishthira !' Those
ladies are sitting around that fallen hero like a herd of she-ele-
phants in their season around their leader sunk in a slough.''"*
Behold the brave Calya, that giver of protection, that foremost
of car-warriors, stretched on the bed of heroes, his body mangl-
ed with shafts !' There, king Bhagadatta of great prowess, the
ruler of a mountainous kingdom, the foremost of all wielders
of the elephant-hook, lieth on the ground, deprived of life !'*
Behold the garland of gold that he still wears on his head,
louketh resplendent ' Though the body is being eaten away
by beasts of prey, that garland still adorns the fair locks on
his head!" Fierce was the battle that took place between this
king and Partha, making the very hair to stand on end, like
that beteen Cakra and the Asura Vritra !'* This mighty-
armed one, having fought Dhananjaya the son of Pritha, and
having reduced him to great straits, was at last slain by his
antacfonist 1" He who had no equal on Earth in heroism and
energy, that achiever of terrible feats in battle, viz., Bhishma,
lieth there, deprived of life !'* Behold the son of Cantanu,
O Krishna, that warrior of solar efifulgence, stretched on the
Earth, like the Sun himself fallen from the firmament at the
end of the Yuga !" Having scorched his foes with the fire
of his weapons in battle, that valiant warrior, that Sun among
men, O Ke9ava, hath set like the real Sun at evening !'* Be-
hold that hero, 0 Krishna, who in knowledge of duty was
equal to Devapi himself, now lying on a bed of arrows, so
worthy of heroes !" Having spread his excellent bed of
barbed and unbarbed arrows, that hero lieth on it like the
divine Skanda on a clump of heath !" Indeed, the son of
Ganga lieth, resting his head on that excellent pillow, con-
sisting of three arrows, — becoming complement of his bed, —
given him by the wielder of Gandiva !" For obeying the com-
mand of his sire, this illustrious one drew up his vital seed.
Unrivalled in battle, that son of Cantanu lieth there, O
Madhava !*" Of righteous soul and acquainted with every
duty, by the aid of his knowledge relating to both the worlds,
th:it hero, though m^Ttal, is still bearing his life like an im-

Parva.] STREE parva. 49

mortal !*' Wlion Cantanu'g son lieth toJay, struck down with
arrows, it seems that no other person is alivo on Earth that
posscssoth learning and prowess and that is competent to
achieve great foats in battle !*' Truthful in speech, this
righteous and virtuous hero, solicited by the Pandavas, told
them the means of his own death !" Alas, he who had reviv-
ed the line of Kuru that had become extinct, that illuatrioua
person possessed of great intelligence, hath left the world witli
all the Ivuru.3 in his company !'* Of whom, O Slfidhava, will
the Kurus enquire of religion and duty after that bull among
men, vi;^., Dovavrata, who resembles a god, shall^ have gone
to heaven ?*' Behold Drona, that foremost of Brahmanas, thati
preceptor of Arjuna, of Satyaki, and of the Kurus, lying on
the ground!" Endued with mighty energy, Drona, O Ma-
dhava, was as conversant with the four kinds of arms as tha
chief of the celestials or Cukra of Bhrigu's race !" Through
his grace, Vibhatsu the son of Pandu hath achieved the raosd
difliicult feats ! Deprived of life, he now lies on the ground ! Weap-
ons refused to come (at last) at his bidding !" Placing him aft
their head, the Kauravas had challenged the Pandavas. Thati
foremost of all wielders of weapons was at last mangled with
weapons !*' As he careered in battle, scorching his foes in every
direction, his course resembled that of a blazing conflagration,
Alas, deprived of life, ho now lies on the ground, like an
extinguished fire !'° The handle of the bow is yet in big
grasp. The leathern fences, 0 Madhava, still encase his fingers.
Though slain, he still looketh as if alive !" The four A^edas,'
and all kinds of weapons, O KcQava, did not abandon thafi
hero even as these do not abandon the Lord Prajapati him-
self.'* His auspicious feet, deserving of every adoration and
adored as a matter of fact by bards and eulogists, and wor-
shipped by disciples, are now being dragged by jackals !"
Deprived of her senses by grief, Kripi wofully attcndeth, O
slayer of Madhu, on that Drona who hath been slain by
Driipada's son !" Behold that afllicted lady, fallen upon
'.the Earth, with dishevelled hair and face hanging down
Alas, she attendoth in sorrow iipon her lifeless lord, that fore-
rat'St of all wielders of weapons, lying on the ground!" Many

7

50 BliHABHAKATAJ [Jalaprciclanika

Brahmachdi'ins, with matted locks on their head, are attend-
ing upon the body of Drona that is cased in armour ren^
through and through, O Ke9ava, with the shafts of Dhrishta-
dyumna !'* The illustrious and delicate Kripi, cheerless and
afflicted, is endeavouring to perform the last rites on the
body of her lord slain" in battle!" There, those reciters of
Sdmans, having placed the body of Drona on the funeral pyre
and having ignited the fire with due rites, are singing the three
(well-known) Sdmans /** Those Brahmachdrins, with matted
locks on their heads, have piled the funeral pyre of that
Brahmana with bows and darts and car-boxes, 0 Madhava !*°
Having collected diverse other kin^s of shafts, that hero of
great energy is being consumed by them ! Indeed, having
placed him on the pyre, they are singing and weeping.*" Others
are reciting the three (well-known) Sdmans that are used on
such occasions. Consuming Drona on that fire, like fire in
fire ** those disciples of his, of the regenerate class, are pro-
ceeding towards the banks of Ganga, along the left side of
the pyre and having placed Kripi at their head !' "**

Section XXIV.
"GSndhari said, — 'Behold the son of Somadatta, who was
slain by Yuyudhana, pecked at and torn by a large number of
birds !' Burning with grief at the death of his son, Soma-
datta, 0 Janarddana, (as he lies there) seems to censure the
great bowman Yuyudhana !* There the mother of Bhuri9ra-
vas, that faultless lady, overcome with grief, is addressing her
lord Somadatta, saying,' — By good luck, O king, thou seest
not this terrible carnage of the Bharatas, this extermina-
tion of the Kurus, this sight that resembles the scenes
occurring. at the end of the Yuga !* By good luck, thou
seest not thy heroic son, who bore the device of the sacrificial
stake on his banner and who performed numerous sacrifices
with profuse presents to all, slain on the the field of battle!*
By good luck, thou hearest not those frightful wails of woe
uttered amidst this carnage by thy diughters-in-law like the
screams of a flight of cranes on the b )som of the sea !* Thy
daughters in-law, bereaved of both .usbanUs and sons, are

Parva,] STREE Parva.' SI

running hither and thither, each clad in a single piece of
raiment and each with her black tresses all dishevelled !^ By
good luck, thou seest not thy son, that tiger among men,
deprived of one of his arms, overthrown by Arjuna, and even
now in course of being devoured by beasts of prey !' By good
luck, thou scest not today thy son Cala slain in battle, and
Bhuri9ravas deprived of life, and thy widowed daughters-in-law
plunged into grief!' By good luck, thou seest not the golden
umbrella of that illustrious warrior who had the sacrificial
stake for the device on his banner, torn and broken on the
terrace of his car !'" There the black-eyed wives of Bhuri-
(jravas are indulging in piteous lamentations, surrounding their
lord slain by Sfxtyaki!*' Afflicted with grief on account of
the slaughter of their lord, those ladies, indulging in copious
lamentations, are falling down on the Earth with their faces
towards the ground, and slowly approaching thee, 0 Ke9ava !'"
—Alas, why did Arjuna of pure deeds perpetrate such a censur-
able act, since. he struck off the arm of a heedless warrior who
was brave and devoted to the performance of sacrifices !'^
Alas, Satyaki did an act that was still more sinful, for ho took
the life of a person of restrained soul while sitting in the
observance of the ^^my^t vow !'* Alas, 0 righteous one, thou
liest on the ground, slain unfairly by two foes ! — Even thug,
O Madhava, those wives of Bhuri^ravas are crying aloud in
woo !'* There, those wives of that warrior, all possessed of
slender waists, arc placing upon their laps the lopped off arm
of their lord and weeping bitterly !" — Here is that arm
which used to invade the girdles, grind the deep bosoms, and
touch the navel, the thighs, and the hips, of fair women, and
loosen the tias of the drawers worn by them !" Here is that
arm which slew foes and dispelled the fears of friends, which
gave thousands of kine and exterminated Kshatriyas in
battle !" In the presence of Vusudeva himself, Arjuna af
unstained deeds lopped it off thy heedless self while thou wort
engaged with another in battle !" What, indeed, wilt thou,
O Janfirddana, say of this great feat of Arjuna while speak-
ing of it in the midst of assemblies ! What also will the
diadem decked Arjuna himself say of it .?"— Censuring thee

52 MAHABH.VRATA. [Jalaprculdntka

in this way, that foremost of ladies hath stopped at last ! The
co-wives of that lady are piteously lamenting with her as if
she were their daughter-in-law !**

•' 'There the mighty Cakuni, the chief of the Gandharas, of
prowess incapable of being baffled, hath been slain by Saha-
deva, the maternal uncle by the sister's son 1" Formerly, he
used to be fanned with a couple of gold-handed fans ! Alas,
now, his prostrate form is being fanned by birds with their
swings :*^ He used to assume hundreds and thousands of forms.
hW the illusions, however, of that individual possessed of
great deceptive powers, have been burnt by the energy cf
the son of Pandu !** An expert in guile, he had vanquished
Yudhishthira in the assembly by his powers of deception and
ivon from him his vast kingdom 1 The son of Pandu, how-
ever, hath now won Cakuni's life-breaths !" Behold, O Krishna,
a large number of birds is now sitting around Cakuni ! An
expert in dice, alas, he had acquired that skill for the destruc-
tion of my sons '" This fire of hostility with the Pandavas
liad been ignited by Cakuni, for the destruction of my child-
ren as also of himself and his followers and kinsmen !" Like
those acquired by my sons, O puissant one, by the use of
ivoapons, this one too, however wicked-souled, has acquired
jnany regions of bliss by the use of weapons !'* My fear, O
slayer of Mad4iu, is that that crooked person may not suc-
ceed in fomenting dissensions even there between my children
all of whom arc confiding and possessed of candour !'"**

Section XXV.

"Gandhari said, — 'Behold that irresistible ruler of the Kara-
vojas, that bull-necked hero, lying amid the dust, O Mfidhava,
though deserving of being stretched at his case on Kamvoja
blankets !' Stricken with great grief, his wife is weeping
bitterly at sight of his blood-stained arms, which, however,
formerly used to be smeared with sandal-paste!* Indeed, the
beauteous one exclaims, — Even now adorned with beauti-
ful palras and graceful fingers, these two arms of thine re-
semble a couple of spiked maces, getting wilhiu whose clasp

rarva.] STREE pahva. 53

joy never left mc for a momont!" What will bo my end, O
ruler of men, when I am deprived of thee ! — Endued with a
melodious voice, the Kilnivoja queen is weeping helj)lessly and
quivering with emotion !* Behold that bevy of fair ladies
there! Although tired with exertion and worn out with heat,
yet beauty loaves not their forms like the sightliness of the
wreaths worn by the celestials although exposed to the Sun !*
Bohold, O slayer of Madhu, the heroic ruler of the Kalingas
lying there on the ground, with his mighty arms adorned witii
a couple of Angadas !' Behold, O Janarddana, those IMagadha
ladies crying and standing around Jayatsena the ruler of the
Magadhas P The charming and melodious wails of those long-
eyed and sweet-voiced girls, O Krishna, are stupifying my
heart exceedingly !' With all their ornaments displaced, cry-
ing, and afflicted with grief, alas, those ladies of Magadha,
worthy of resting on costly beds, are now lying down on the
bare ground !' There, again, those other ladies, su-rrounding
their lord, the ruler of the Ko^alas, viz., prince Vrihadvala,
are indulging in loud wails!'" Engaged in plucking from his
body the shafts with which it was pierced by Abhimanyu with
the full might of his arms, those ladies are repeatedly losing
their senses ■" The faces of those beautiful ladies, O Madhava,
through toil and the rays of the Sun, are looking like faded
lotuses !" There, the bravo sons of Dhrishtadyumna, of tender
years and all adorned with garlands of gold and beautiful
Angadas, arc lying, slain by Drona :" Like insects on a
blazing fire, they have all been burnt by falling upon Drona
whose car was the chamber of fire, having the bow for its
flames and shafts and darts and maces for its fuel !'* Similar-
ly, the five Kekaya brothers, possessed of great courage, and
adorned with beautiful Angadas, are lying on the ground,
slain by Drona and with their faces turned towards that hero !'•
Their coats of mail, of the splendour of heated gold, and their
tall standards and cars and garlands all made of the same
metal, are shedding a bright light on the Earth like so many
blazing fires!'* Bohold, O Madhava, king Drupada over-
thrown in battle by Drona, like a mighty elephant in the
forest slain by a hug,? Uon!'^ The bright umbrella; »vhitc in

5* Kahabharata; IJalapradanikcc

hue, of the king of the Panchalas, shines, O lotus-eyed one,
like the moon in the autumnal firmament !'* The daughters-in-
law and the wives of the old king, afllicted with grief, having
burnt hi3 body on the funeral pyre, are proceeding, keeping
the pyre to their right !'* There, those ladies, deprived of
their senses, are removing the brave and great bowman, viz.,
Dhrishtaketu, that bull among the Chedis, slain by Drona !"
This crasher of foes, O slayer of Madhu, this great bowman
having baffled many Aveapons of Drona, lieth there, deprived
of life, like a tree uprooted by the wind 1*' Alas, that brave
ruler of the Chedis, that mighty car-warrior, viz., Dhrishta-
ketu, after having slain thousands of foes, lies, himself depriv-
ed of life !" There, O Hrishikega, the wives of the ruler of
the Chedis are sitting around his body still decked with fair
locks and beautiful ear-rings, though torn by carnivorous
birds !'* Those foremost of ladies, placing upon their laps the
prostrate form of the heroic Dhrishtaketu born of the Da^arha
race, are crying in sorrow !"* Behold, O Hrishikega, the son,
possessed of fair locks and excellent ear-rings, of that Dhrishta-
ketu, hacked in battle by Drona with his shafts !*' He never
deserted his sire while the latter battled with his foes ! Mark,
O slayer of Madhu, he does not, even in death, desert that
heroic parent !" Even thus, my son's son, that slayer of hostile
heroes, viz., the mighty-armed Lakshmana, hath followed his
sire Duryodhana !*'' Behold, 0 Kecava, the two brothers of
Avanti, viz., Vinda and Anuvinda, lying there on the field,
like two blossoming ^dla trees in the spring overthrown by
the tempest !" Clftd in golden armour and adorned with
Angadas of gold, they are still armed with swords and bows !
Possessed of eyes like those of a bull, and decked with bright
garlands, both of them are stretched on the field !" The
Pandavas, O Krishna, with thyself, are surely unslayablo, since
they and thou have escaped from Drona and Bhishma, from
Kama the son of Vikartana, from Kripa,*° from Duryodhana,
from the son of Drona, from the mighty car-warrior Jayadratha,
from Somadatta, from Vikarna, and from the brave Kritavar-
man !'^ Behold the reverses brought about by Time ! Those
bulls among men that were capable of slaying the very cclcs-

i

Varva.] stref parva," 55

tial3 by force of thoir weapons, have themselves been slain !"
Without doubt, O Mfvdhava, there is nothing difficult for
destiny to bring about, since oven those bulls among men, those
heroes, have been slain by Kshatriya warriors !*• My sons
endued with great activity were (regarded by me as) slain even
then, O Krishna, when thou returnedst unsuccessfully to Upa-
plavya !'* Cantanu's son and the wise Vidura told me then, —
Cease to bear affection for thy children ! — "The interviews of
those persons could not go for nothing. Soon, O Janarddana,
have my sons been consumed into ashes!'"**

Vaicjampayana continued, — "Having said these words, Gan-
dhari, deprived of her senses by grief, fell down on the Earth !
Casting off her fortitude, she suffered her senses to be stupi-
fied by grief ;*' Filled with wrath and with sorrow at the
death of her sons, Gandhari, with agitated heart, ascribed
every fault to Ke<java."

"Gandhari said, — 'The Pandavas ar.d the Dhartarashtras,
O Krishna, have both been burnt ! Whilst they were thus
being exterminated, 0 Janarddana, why wert thou indifferent
to them ?*' Thou wert competent to prevent the slaughter,
for thou hast a large number of followers and a vast force !
Thou hadst eloquence, and thou hadst the power (for bringing
about peace) ;*" Since deliberately, O slayer of Madhu, thou
wert indifferent- to this universal carnage, therefore, O mighty-
armed one, thou shouldst reap the fruit of this act !*' By the
little merit I have acquired through waiting dutifully on my
husband, by that merit so difficult to attain, I shall curse thee,
O wielder of the discus and the mace !** Since thou wert in-
different to the Kurus and the Pandavas whilst they slew each
other, therefore 0 Govinda, thou shalt be the slayer of thy
own kinsmen !** On the thirtysixth year from this, O slayer of
Madhu, thou shalt, after causing the slaughter of thy kinsmen
and friends and sons, perish by disgustful means Avithin the
wilderness :** The ladies of thy race, deprived of sons, kins-
men, and friends, shall weep and cry even as these ladies of
the Bharata race !' "**

Vai9ampriyana continued,— "Hearing these words, the high-
souled YasudQva, addressing the venerable Gandhari, said un-

56 MAHABHARATA," [Jalapraddnifca

to her these words, with a faint smile,*' — 'There is none in the
world, save myself, that is capable of exterminating the Vrish-
nis ! I know this well ! I am endeavouring to bring it about !
In denouncing this curse, O thou of exceLent vows, thou hash
aided me in the accomplishment of that task!*' The Vrishnis
are incapable of being slain by others, be they human beinga
or gods or Ddnavaa ! The Yadavas, therefore, shall fall by
one another's hand''** After ho of Da(;arha's race had said
these words, the Pandavas became stupified. Filled with
anxiety, all of them became hopeless of life 1' "*

'49

Section XXVI.

"The holy one said, — 'Arise, arise, 0 Gflndhari, do not set
thy heart on grief ! Through thy fault, this vast carnage has
taken place !* Thy son Dtfryodhana was wicked-souled, en-
vious, and exceedingly arrogant. Applauding his wicked acts,
thou regardest them to be good !* Exceedingly cruel, he was
the embodiment of hostilities, and disobedient to tlie injunc-
tions of the o'd. Why dost thou wish to ascribe thy own
faults to me ?* Dead or lost, the person that grieves for what
has already occurred, obtaineth more grief. By indulging in
grief, one increases it twofold !* A woman of the regenerate
class bears children for the practice of austerities ; the cow
brings forth offspring for bearing burthens ; the mare brings
forth her young for acquiring speed of motion ; the ^udra.
woman bears a child for adding to the number of servitors ;
the Vaigdijcl woman for adding to the number of keepers of
cattle. A princess, however, like thee, brings forth sons for
being slaughtered !' "*

VaiQampayana said, — "Hearing these words of Vasudeva
that were disagreeable to her, Gandhari, with heart exceedingly
agitated by grief, remained silent.^ The royal sage Dhrita-
rashtra, however, restraining the grief that arises from folly,
enquired of Yudhishthira the just, saying,' — 'If, O son of Pandu,
thou knowest it, tell me the number of those that have fallen
in this battle, as also of those that have escaped \\ith life !'*

, arva.] btree parai,' ^^

"Yudhishthira answered, — 'One billion six hundred and
sixty millions and twenty thousand men have fallen in thia
battle.' Of the heroes that have escaped, the number is twenty-
four thousand one hundred and sixty five.'"

Dhritarashtra said, — Tell me, 0 mighty-armed ere, fot
thou art conversant with everything, to what ends have those
foremost of men attained.''*

"Yudhishthira said, — 'Those warriors of true prowess thai!
have cheerfully cast off their bodies in fierce battle, have all
attained to regions like those of Indra." Knowing death to
be inevitable, they that have encountered it cheerlessly, have
attained to the companionship of the Gandharvas.^* Those
warriors that have fallen at the edge of weapons, while turn-
ing away from the field or begging for quarter, have attained
to the world of the Gahyalca^.^* Those high-sou led warriors
who, observant of the duties of Kshatriyahood and regarding
flight from battle to bo shameful, have fallen, mangled with
keen weapons, while advancing unarmed against fighting foes,
have all assumed bright forms and attained to the regions of
Erahman !'*"'* The remaining warriors, that have anyhow
met with death on the precincts of the field of battle, have
attained to the region of the Uttara-Kurus.'*^

Dhritarushcra said, — 'By the power of what knowledge,
O son, thou seest these things like one crowned with ascetio
success ? Tell me this, O mighty-armed one, if thou thinkest
that I can listen to it without impropriety !''*

"Yudhishthira said, — 'While at thy command I wandered
in the forest, I obtained this boon on the occasion of sojuurn-
ing to the sacred places!'^ I met with the celestial Bishi
Loma^a and obtained from him the boon of spiritual vision,
Thus on a former occasion I obtained second sight through the
power of knowledge !'"

'Dhritarfishtra said, — 'Is it necessary that our people
should burn, with due rites, the bodies of both the friendless
and the friended slain ?" What shall we do with those that
have none to look after them and that have no sacred fires ?
The duties that await us are many. Who are these whose (last)
rites we should perform ?** 0 Yudhishthira, will they obtain

S

:|r3 MAHABHAEiTA," IJalaiovadanikci

regions of blessedness by the merit of their acts, they whose
bodies are now being *jorn and dragged by vultures and other
birds?'"*'

Vai9ampayana continued, — "Thus addressed, Kunti's son
Yudhishthira of great wisdom commanded Sudharman (the
priest of the Kauravas) and Dhaumya, and Sanjaya of the
SiUa order,** and Vidura of great wisdom, and Yuyutsu of
Kuru's race, and all his servants headed by Indrasena, and all
the other Satas that were with him,** saying, — 'Cause the
funeral rites of the slain, numbering by thousands, to be duly
performed, so that no body may perish for want of persons to
take care of them !'" At this command of king Yudhishthira
the just, Vidura and Sanjaya and Sudharman and Dhaumya
and Indrasena and othei3;'' procuring sandal aloe and other
kinds of wood used on such occasions, as also clarified
butter and oil and 'rerfumes and costly silken robes and
other kinds of cloth,*® and large heaps of dry wood, and broken
cars and diverse kinds of weapons,'^ caused funeral pyres to be
duly made and lighted and then without haste burnt, with due
rites, the slain kings in proper order.^" They properly burnt
opon those fires that blazed forth with libations of clarified
butter poured in torrents over them, the bodies of Duryodhana
and his hundred brothers, of Calya, and Cala, and king
Bhuri^ravas ;*' of king Jayadratha and Abhimanyu, O Bharata ;
of Dusgasana's son and Lakshmana and king Dhrishtaketu ;
of Vrihanta and Somadatta and the hundreds of Srinjayas ; of
king Kshemadhanwan and Virata and Drupada ; of Cikhandin
the prince of the Panchalas, and Dhrishtadyumna of Prisha-
ta's race; of the valiant Yudharaanyu and Uttamaujas ; of
the ruler of the Ko^alas, the sons of Draupadi, and Cakuni
the son of Suvala ; of Achala and Vrishaka, and king Bhaga-
datta ; of Kama and his son of great wrath ; of those great
bowmen, viz., the Kekaya princes, and those mighty car-warriors,
viz., the Trigartas ; of Ghatotkacha the prince of Rdkshasas,
and the brother of Vaka ; of Alamvusha, that foremost of
Rakshasas, and king Jalasandha ; and of hundreds and thou-
sands of other kings.^*"^' The Pitri-mcdlia rites in honor of
some of the illustrious dead were performed there, while some

Tarva.1 eiKEE parvaj jBQI

sang Saman^, and some uUcrcd lamentations for the dead.'*
With the loud noise of Sdmans and Richs, and the lamenta-
tions of the women, all creatures became stupified that night.**^
The funeral fires, smokeless and blazing brightly (amid the sur-
rounding darkness), looked like luminous planets in the firma-
ment enveloped by clouds.*' Those among the dead that had
come from diverse realms and were utterly friendless, were piled
together in thousands of heaps and, at the command of
Yudhishthira, were caused to be burnt by Vidura through a
large number of persons acting coolly and influenced by good-
will and affection, on pyres made of dry wood.**"*^ Having
caused their last rites to be performed, the Kuru king Yudhish-
thira, placing Dhritarushtra at his head, proceeded towards the
river Ganga."**

Section XXVII.

Vai(;ampayana said, — "Arrived at the auspicious Ganga full
of sacred water, containing many lakes, adorned with high
banks and broad shores, and having a vast bed, they cast off
their ornaments, upper garments, and belts and girdles. The
Kuru ladies, crying and afflicted with great grief, offered obla-
tions of water unto their sires and grandsons and brothers and
kinsmen and sons and reverend seniors and husbands. Conver-
sant with duties, they also performed the water-rite in honor
of their friends.'"" While those wives of heroes were perform-
ing this rite in honor of their heroic lords, the access to the
stream became easy, although the paths (made by the tread of
many feet) disappeared afterwards.** The shores of the stream,
though crowded with those spouses of heroes, looked as broad
as the ocean and presented a spectacle of sorrow and cheerless-
ness.' Then Kunti, 0 king, in a sudden paroxysm of grief,
weepingly addressed her sons in these soft words :* — 'Thafr
hero and great bowman, that leader of leaders of car-divisions,
that warrior distinguished by every mark of heroism, who
hath been slain by Arjuna in battle,' that warrior whom, ye
sons of Pandu, ye took for a Satan child born of Radha, that
hero who shone in the midst of his forces like the lord Surya
himself/ who battled with all of you and your followers, who

'€0 XEAHABHARiTA. [Jalapvaddniha

looked resplendent as he commanded the vast force of Duryo-
dhana,' who had no equal on Earth for energ)% that hero
who preferred glory to life,*** that unrctiring warrior firm in
truth and never fatigued with exertion, was your eldest brother 1
Ofifer oblations of water unto that eldest brother of yours
who was born of me by the god of day ! That hero was born
with a pair of ear-rings and clad in armour, and resembled
Surya himself in splendour !'""'• Hearing these painful words
of their mother, the Pandavas began to express their grief
for Kama. Indeed, they became more afflicted than ever."
Then that tiger among men, viz., the heroic Yudhishthira,
sighing like a snake, asked his mother, — 'That Kama who wag
like an ocean having shafts for his billows, his tall standard for
his vortex,'* his own mighty arms for a couple of huge alligators,
his large car for his deep lake, and the sound of his palms for
his tempestous roar, and whose impetuousity none could with-
stand save Dhananjaya, O mother, wert thou the authoress of
that hero's being ? How was that son, resembling a very celes-
tial, born of thee in former days ?'*"" The energy of his arms
scorched all of us ! How, 0 mother, couldst thou conceal him
like a person concealing a fire within the folds of his cloth ?"
His might of arms was always worshipped by the Dharta-
rashtras even as we always worship the might of the wielder
of GdndivaV^ How was that foremost of mighty men, that
first of car-warriors, who endured the united force of all lords
of Earth in battle, how was he a son of thine?" Was that
foremost of all wielders of weapons our eldest brother ? How
didst thou bring forth that child of wonderful prowess?***
Alas, in consequence of the concealment of this affair by thee,
we have been undone! By the death of Kama, ourselves
with all our friends have been exceedingly afflicted !*^ The
grief I feel at Kama's death is a hundred times greater than
that which was caused by the death of Abhimanyu and the
sons of Draupadi, and the destruction of the Panchalas and
the Kurus ! Thinking of Kama, I am burning with grief,

* So large was that concourse of human beings that in consequence
Df their tread, paths appeared where paths were none. The access to
the stream was thus facilitated. — T.

Parva.] STIIEE PARVA. 61

like a p3rson thrown into a blazing fire !""" Nothing could
have heen unattainable by ua, not excepting things belonging
to heaven ! Alas, this terrible carnage, so destructive of the
Kurus, would not have occurred !"'* Copiously indulging in
lamentations like these, king Yudhishthira the just uttered
loud wails of woe. The puissant monarch then offered oblations
of water unto his deceased elder brother.** Then all the
ladies that crowded the shores of the river suddenly sent up
a loud wail of grief." The intelligent king of the Kurus,
viz., Yudhishthira, caused the wives and members of Kama's
family to be brought before him.'' Of righteous soul, he
perfurmod, with them, the water-rite in honor of his eldest
brother. Having finished the ceremony, the kiiig, with his
senses exceedingly agitated, rose from the waters of Gunga."'*

FINIS ST REE PARVA.

\

THE MAHABHARATA

or

ERISHNA-DWAIPATANA VTASA
TRANSLATED

INTO

ENGLISH PROSE.

f^mtr* m •

Published and distributed chiefly gratis

BY

PRATIPA CHANDRA RiY. c. i. e.

gANTI P ARVA,

CALCUTTA :

BHIRATA PRESS.

No. 1, Raja Gooroo Dass' Street.
1890.

( The right 9/ Iramlaiion is reserved. )

NOTICE,

Of the Eighteen books of which tho great Epic of VySsa consista,
the translation of Eleven booka baa been completed. The portion that
remains represents a little less than a third or a little more than a
fonrth. Gigantic as the undertaking had appeared to me at tho com-
mencement, I was sustained by the hope that the liberality of the
Government and the Princes and Chiefs with the Raises and people
of India would be sufficient to carry me through it. I cannob say that
my expectations in this respect have been falsified. From the Govern-
ment, as represented by its highest Officials, I have received nothinfr but?
uniform kindness and encouragement, Tho subordinate Officers also have
given me every help. To the Princes and Chiefs of India my obligations
are every great. The Raises and people also of my country have not
entirely abandoned me. The Editors also of the Indian Newspapers have
favored me with their active aid and sympathy. It is scarcely necessary
for me to say that but for the sympathetic aid obtained from all these
quarters I could never have succeeded in doing what T have done.

Grateful, therefore, as I am for this aid obtained from various quarters
and for the sympathy and encouragement I have received from Oriental
scholars of repute in almost every part of the world, I regret to state
that the little success I have been able to achieve has excited the leal-
ousy and envy of some of my own countrymen who, from their culture
and pursuits and the sentiments of patriotism with which they are
generally credited, were the very last persons that could be expected
to stand aloof from a work of this kind, or contemplate it with fedinf'g

tf dissatisfaction, or ofiFer active opposition to its proseciTtion and pro-
ress. Fortunately their number is small, and their malice, in its im-
ipotence, occasionally displays itself in newspaper paragraphs and letters
^eemiug with deliberate misrepresentations and false insinuations and
he value of which is on a par with that of their more pretentious eriti-
isnw of fche polity under which thsy live. No country in the world i»

[ 2 ]

perfectly destitute of the exhibition of succeag, however silently and
painfully achieved, being pursued by malignity, but I regret to say that
notwithstanding the tall talk in which we often indulge about our own
virtues, Bengal has an unenviable distinction in that respect.

The total of the Government grants, representing the value, at the
full rate, of 275 copies of the work that have to be supplied in
return, is Bg, 17,500. Excluding the small amount of subscriptions
at the full and the lower rates, the total of the contributions, repre-
senting in part the value at the full rate of a good number of copies
supplied in return, has been Rs. 47,825. It should be stated, however,
that in obtaining those contributions, more than a third thereof was
swallowed up in the travelling charges and pay of agents retained for
the purpose. The work having attracted more attention than was
anticipated, in both Europe and America, the number of copies have
had to be increased twice, so that in reprinting the back numbers of
several fascicules a considerable outlay has been incurred. Economy,
however, being the soul of every arrangement of the "Datavya Bliarata
Karyalaya" except in those respects where economy is not practisable or
■where its adoption would interfere with efficiency, I have been able with
the limited resources at my disposal to achieve so much of the work.

It is scarcely necessary at this late decade of the Nineteenth century
to vindicate the importance of a translation into English of a work like
the "Mababharata." The "Mahabharata" is pre-eminently xhe ency-
clopedia of the heroic age of the Hindus. Besides being a repertory of
innumerable legends more or less based on facts, it derives its impor-
tance from another respect. As an epic, it may or may not, in the
judgment o European scholars, rai k equally with the liiud. The
value, however, of the legends with which it teems to the hi.storiati
o ancient manners and customs is bevond measure. But anart from
all this, the "Mahabharata," from beginning to end, is intersfjersed
with weighty discourses reflecting every system of })hilo8ophical opinion.
All that is contained in the Upanishads, all that occurs in the innumer-
a,ble treatises bearing upon the several professed systems of llrndir
philosophy, all shades of opinion on every coutioverLed topic of relij,'ion.

[ 3 1

morals, and duty, may be found in some shape or other in those diaconrn-
es. The twelfth book, called Cdnti, \n especial, has this characteristic.
The "RrimSyana," whatever its beauty aa a popni, is, on this account,
inferior to the "Mahnl)hJrata." Tt may be more Homeric in chastity
and simplicity of diction, but in grandeur of conception and imagery,
in historical value as a repertory of legends and a cyclopedia of philo-
soDhical opinions, there cannot be any comparison between it and the
"Mahabharata."

As already said, a little more than a fourth of my self-imposed task
remains to be accomplishpd. The sum necessary for the purpose is not
much. Besides what may be expected in subscriptions at the full and the
lower rate?, an amount of Rupees twentyfive to thirty thousand may hn
sufficient for completing the task. I can scarcely think that they who
have so generously supported me hitherto will abandon me at this stage
of the work. Having strufrfjled with many difficulties, — difficulties which
I could never have hoped to vanquish or even combat with, — I have
arrived within sight of the end. The figure which the Sanskrit poet em-
ployed while beginning his grand poem called "Raghuvan^a," applies
with a peculiar fitness to my case while commencing the English transla-
tion of the "Mahabhiirata." I was really like a man getting himself to
the task of crossing the shoreless Ocean on a poor raft, disregarding wind
and wave. Almost mad as the enterprise was, under the fostering care of
Providence I have succeeded in nearing the other shore. Shall He aban-
don me now when He has brought me so far ? The port is crowded
with generous spectators all of whom may mark my feeble movements
and exhausted condition. Is it possible that all of them will turn away
from the sight 1 Will they not throw down a chord for dragging me
in ? Experience justifies me in hoping that I will not be abandoned and
suffered to sink so near the shore.

}

Calcutta,

rRATAPA CHANDRA ROY, c. i. e.

September 15, 1S90.

THE MAHABHARATA

CANTI PARYA.

Section I.
( Rajadharmdnugdsana Parva.)

Having bowed down unto Ndrdyana, and Nara the forc^
tnost of male beings, and^ unto the goddess Sarasivati, muat
the word Jaya be uttered.

Vai9ampriyana said, — "Having offered oblations of -water
unto all their friends and kinsmen, the sons of Panda, and
Vidura, and Dhritarrishtra, and all the Bharata ladies,' conti-
nued to dwell there (on the banks of the sacred stream). The
high-soLiled sons of Pandu desired to pass the period of mourn-
ing,* which extended for a month, outside the Kuru city."
After king Yudhishthira the just had performed the water-rites,
many high-souled sages crowned with ascetic success and many
foremost of regenerate Rishis came there to see the monarch.^
Among them were the Island-born (Vyasa), and Nslradn, and
the great Rishi Devala, and Devasthana, and Kanwa. They
were all accompanied by best of their pupils.* Many other
members of the regenerate order, possessed of wisdom and
accomplished in the Vedas, loading lives of domesticity or be-
longing to the Sndtaka class, came to behold tlic Kuru king.'
Those high-souled ones, as they came, were duly worshiiJiicd
(by Yudhishthira). The great Rishis then took their seats on
costly carpets.* Accepting the worship suited to that
period (of mourning and impurity) that was offered them, they
sat in due order around the king.^ Thousands of Brahmanas
offered consolation and comfirt to that king of kings residing
on the sacred banks of the Bhagirathi with heart exceedingly

♦ Literally, the period of impurity. The period of mourning is the
period of impurity, according to the Hindu Bcripturea. By performing
the CrCiddhx rite, one becomes pure again. Till then one can perform ho
religious rites. — T.

2 5IAHABHAEATA, [Rcijadharmami-

agitated by grief.* Then Narada, after having accosted the
Rishis with the Island-born for their first, in due time,
addressed Yudhishthira the son of Dharma, saying,' — 'Through
the might of thy arms and the grace of Madhava, the whole
Earth, O Yudhishthira^ hath been righteously won by thee !'"
By good luck, thou hast escaped with life from this dreadful
battle ! Observant as thou art of the duties of a Kshatriya, dost
thou not rejoice, O son of Pandu ?" Having slain all thy foes^
shall thou not gratify thy friends, O king? Having obtained
this prosperity, I hope, grief doth not aftlict thee still ?'**

"Yudhishthira said, — 'Indeed, the whole Earth hath been
subjugated by me through my reliance on the might of Krish-
na's arms, through the grace of the Brahmanas, and through
the strength of Bhim'a and Arjuna !" This heavy grief, how-
ever, is always sitting in my heart, viz,, that through covetous-
ness I have caused this dreadful carnage of kinsmen ! Having
caused the death of the dear son of Subhadra, and of the sons
of Draupadi, this victory, O holy one, appears to me in the
light of a defeat !'**^' What will Subhadra of Vrishni's race,
that sister-in-law of mine, say unto me? What also will
the people residing in Dwaraka say unto the slayer of Madhu
when he goes thither from this place ?^' This Draupadi, again,
who is ever engaged in doing what is agreeable to us, bereav-
ed of sons and kinsmen, is paining me exceedingly !'' This
is another topic, O holy Narada, about which I will speak
to thee ! In consen[uence of Kunti having kept her counsels
close in respect of a very important matter, great has been my
grief'.'* That hero who had the strength of ten thousand
elephants, who in this world was an unrivalled car-warrior,
T/ho was possessed of leonine pride and gait, who was endued
with great intelligence and compassion, whose liberality was
very great, who practised many high vows," who was the
refuge of the Dhartarashtras, who was sensitive about his honor,
whose prowess was irresistible, who was ready to pay off all
injuries and was always wrathful (in battle), who overthrew us
in repeated encounters," who was quick in the use of weapons,
conversant with every mode of warfare, possessed of great skill,
and endued wi^h wonderful valour, (that Kama) was a son of

f^saw a Parva.'] canti parva. %

Kunti, barn secretly of her, and therefore a uterine brother of
ours !" Whilst we were offering oblations of water unto the
dead, Kunti spoke of him as the son of Surya, Possessed of
every virtue, that child had been cast into the water." Hav-
ing placed him in a basket made of light materials, Kunti
committed him to the current of Ganga. Ho who was regarded
by the world as a Sitta's child born of Radha,*' was really
the eldest son of Kunti and, therefore, our uterine brother !
Covetous of kingdom, alas, I have unwittingly caused that
brother of mine to be slain ! It is this that is burning my limbs
iike a fire burning a heap of cotton !** The white-steeded
Arjuna knew him not for a brother ! Neither I, nor Bhimjv,
nor the twins, knew him for such ! He, however, of excellent
bow knew us (for his brothers).*' We have heard that on on«
occasion Pritha went to him for seeking our good and address-
ed him, saying, — Thou art my son !'* — That illustrious hero,
however, refused to obey Pritha's wishes. Subsequently, we
are informed, he said unto his mother these words :*' — I am
\inablo to desert Duryodhana in battle ! If I do so, it would
be a dishonorable, cruel, and ungrateful act !" If, yielding
to thy wishes, I make peace with Yudhishthira, people will
say that I am afraid of the white-steeded Arjuna !" Hav-
ing vanqTiishcd Arjuna with Kcgava, therefore, in battle, I
will subsequently make peace with Dharma's son ! — Even these
were his words as we have heard." Thus answered, Pritha
once more addressed her son of broad chest and said, — Fight
Phalguna then, but spare my four other sons!" — The intelli-
gent Kama, with joincd-hands, then replied unto his trem-
bling mother, saying, — If I get thy four other sons even under
my power, I will not slay theni !" Without doubt, O god-
dess, thou shalt continue to have five sons ! If Kama be slain
with Arjuna thou shalt have five ! If, on the other hand,
Arjuna bo slain, thou shalt have five, numbering me !" — Desir-
ous of the good of her children, his mother once more said
unto him, — Go, 0 Kama, do good unto those brothers of thine
whose good thou always seekest !" — Having said these word?,
Pritha took his leave and came back to her abode. That
hero has been slain by Arjuna^— the uterine j&rother by the

4 MAHABHARATA. [Rajadharmanu-

brother !'* Neither Prithii, nor he, had ever disclosed the
secret, O lord ! That hero and great bowman, was therefore
shain by Arjuna in battle !'* Subsequently I have come to
know, O best of regenerate ones, that he was my uterine
brother ! Indeed, at Prithas words I have come to know that
Kama was our eldest-born !" Having caused my brother to be
slain, my heart is burning exceedingly ! If I had both Kama
and Arjuna for aiding me, I could have vanquished Vasudeva
himself!^* Whilst I was tortured in the midst of the assembly
by the wicked-souled sons of Dhritarashtra, my wrath, sud-
denly provoked, became cooled at sight of Kama !®^ Even
while listening to the harsh and bitter words of Kama himself
on that occasion of our match at dice, — to the words, that is,
that Kama uttered from desire of doing Avhat was agreeable
to Duryodhana,*° — my wrath became cooled at sight of Kama's
feet. It seemed to me that Kama's feet resembled the feet of
our mother Kunti !** Desirous of finding out the reason of
that resemblance between him and our mothar, I reflected for
a long time. With even my best exertions I failed to find
the cause !** Why, indeed, did the Earth swallow up the
wheels of his car at the time of battle ? Why was my brother
cursed ? It behoveth thee to recite all this to me !*^ I desire
to hear everything from thee, 0 holy one ! Thou art acquainted
with everything in this world and thou knowest both the past
and the future !' ""

Section II.

Yai(jampayana said, — "That foremost of speakers, viz., the
sage Narada, thus questioned, narrated everything about the
manner in which he who was believed to be a Suta's son had
been curbed (in former days).*

"Naradi said, — It is even so, O mighty-armed one, as thou
sayest, O, Bhilrata ! Nothing could resist Kama and Arjuna
in battle !^ This, O sinless one, that I am about to tell thee is
unknown to the very gods. Listen to me, O mighty-armed
one, as it befell in former dajys !* How all the Kshatriyas,
cleansed by weapons, should attain to regions of bliss, was the

f asawa Farva.] canti parva. 5

question. For this, a child was conceived by Kiuili in her
maidenhood, capable of provoking a general war.* Endued with
great energy, that child came to have the status of a Suta.
He subsequently acquired the science of weapons from the pre-
ceptor (Drona), that foremost descendant of Angirasa's race.*
Thinking of the might of Bhimasena, the quickness of Arjuna
in the use of weapons, the intelligence of thyself, O king, the
humility of the twins, the friendship, from earliest years, be-
tween Vjlsudeva and the wieldcr of Gdndiva, and the affec-
tion of the people for you all, that young man was burnt with
envy.'"' In early age he made friends with king Duryodhana,
led by accident and his own nature and the hate he bore to-
wards you all.' Beholding that Dhananjaya was superior to
every one in the science of weapotis, Kama one day approach-
ed Drona in private and said these words unto him," — I desire
to be acquainted with the Brahma weapon, with all its man-
tras and the power of withdrawing it, for I desire to fight
Arjiina '.'" — Without doubt, the affection thou bearest to every
one of thy pupils is equal to what thou bearest to thy own son !
I pray that all masters of the science of Aveapons may, through
thy grace, regard me as one accomplished in weapons !" — Thus
addressed by him, Drona, from partiality for Phalguna, as
also from his knowledge of the wickedness of Kama, told
hijj-j^n — None but a Brahmana, who has duly observed all
vows, should be acquainted with the Brahma weapon, or a
Kshatriya that has practised austere penances, and no other !"
— When Drona had answered thus, Kama, having worshipped
him, obtained his leave, and proceeded without delay to Rama
then residing on the Mahendra mountains.'* Approaching
Rama, he bent his head unto him and said, — I am a Brahmana
of Bhrigu's race ! — This procured honor for him.'* With this
knowledtre about his birth and familv, Rama received him
kindly and said, — Thou art welcome ! — at which Kama be-
came highly glad.'* While residing on the Mahendra moun-
tains that resembled heaven itself, Kama met and mixed with
many Gandharvas, and Yakshas, and gods.*'' Residing there,
he acquired all the weapons duly, and became a great favorite of
the gods, the Oandharvas, and the Rdkshasas,'^ One day he

6 MAHABHARATA, [Rajadharmanii'

roved on the sea coast by the side of that asylum. Indeed,
Surya's son, afmed Avith bow and sword, wandered alone,"
While thus employed, O Partha, he inadvertently slew, with-
out willing it, the Homa cow of a certain utterer of Brahma
who daily performed his Agnihotra rite.*" Knowing that he
had perpetrated that act from inadvertence, he informed the
the Brahmana of it. Indeed, Kama, for the object of gratify-
ing the owner, repeatedly said, — " — O holy one, I have killed
this thy cow without willing it ! Forgive the act !" — Filled
with wrath, the Brahmana, rebuking him, said these Avords ! —
O thou of wicked conduct, thou deservest to be killed ! Let
the fruit of this act be thine, O thou of wicked soul !*' While
fighting him, O wretch, whom thou always challengest, ajid for
whose sake thou strivest so much every day, the Earth shall
swallow the wheel of thy car !'* And while the wheel of thy
car shall thus be swallowed up by the Earth, thy foe, putting
forth his prowess, will cut off thy head, thyself being stupified
the while ! Leave me, 0 vile man !*' As thou hast heedlessly
slain this my cow, even so will thy foe cut off thy head while
thou shalt be heedless !** — Though cursed, Kama still sought
to gratify that foremost of Brahmanas by offering him kine and
wealth and gems. The latter, however, once more answered
him,'^ — All the worlds will not succeed in falsifying the words
spoken by me ! Go hence or remain, do whatever thou
likest !*' — Thus addressed by the Brahmana, Kama, hanging
down his head from cheerlessness, returned timidly to Rama,
reflecting on that matter.'""

Section III.

"Narada said, — 'That tiger of Bhrigu's race, (viz., Rama),
was well pleased with the might of Kama's arms, his affection
(for him), his self-restraint, and the services he did unto his
preceptor.' Observant of ascetic penances, Rama cheerfully
communicated, with due forms, unto his penance-observing
disciple, everything about the Brahma weapon with the man-
tras for withdrawing it.* Having acquired a knowledge of that
weapon, Kama began to pass his days happily in Bhrigu's

C'^sana Parva.] canti parvAi 7

retreat, and endued with wonderful prowess, he devoted him-
self with great ardour to the science of weapons.' One day
Riima of great intelligence, while roving with Kama in the
vicinity of his retreat, felt himself very weak in consequence
of the fasts he had undergone.* From affection begotten by
confidence, the tired son of Janndvgni, placing his head on
Kama's lap, slept soundly.* While his preceptor was thus
sleeping (with head) on his lap, a frightful worm, whose bite
was very painful and which subsisted on phlegm and fat and
flesh and blood, approached the presence of Kama.* That blood-
drinking worm, approaching Kama's thigh, began to pierce it.
Through fear of (awaking) his preceptor, Kama became unable
to either throw away or kill that animal.'' Though his limb
was bored through by that worm, O Bhfirata, the son of Surya,
lest his preceptor should awake, suffered it to do its pleasure.'
Though the pain was intolerable, Kama bore it with l/oroic
patience, and continued to hold Bhrigu's son on his lap, with-
out quivering in the least and without manifesting any sign of
pain.* When at last Karna's blood touched the body of Rama
of great energy, the latter awoke and said these words in fear,'*
— Alas, I have been made impure ! What is this that thou
art doing ! Tell me, casting off all fear, what is the truth of
this matter !" — Then Kama informed him of that worm's bite.
Rama saw that worm which resembled a hog in shape.'* It
had eight feet and very keen teeth, and it was covered with
bristles that were all pointed like needles. Called by the name
of Alarka, its limbs were then shrunk (with fear)." As soon
as RTima cast his eyes on it, the worm gave up its life-breaths,
melting in that blood which it had drawn. All this seemed
wonderful.'* Then in the welkin was seen a Rakshasa of
terrible form, dark in hue, of a red neck, capable of assuming
any form at will, and staying on the clouds.'* — His object
fulfilled, the Rakshasa, with joined hands, addressed Rfuna,
saying," — 0 best of ascetics, thou hasb rescued me from this
hell ! Blessed be thou, I adore thee, thou hast done me
good V — Possessed of groat energy, the mighty-armed son of
Jamadagni said unto him, — Who art thou ? And why also
didst thou fall into hell ? Tell me all this 1" lie answered,

8 MAHABHARATA, [RajadharmctnU"

—Formerly I was a great Asura of the name of DaiKja,
In the Krita period, O sire, I was of the same age with
Bhrigu !'' I ravished the dearly-loved spouse of that sage.
Through his curse I fell down on the Earth in the form of a
worm !*° In anger thy ancestor said unto me, — [Subsisting on
urine and phlegm, O wretch, thou shalt lead a life of hell !]*^
I then beseeched him, saying, — [When, O Brahmana, will
this curse end ?] — Bhrigu replied unto me, saying, — [This curse
shall end through Rama of my race!]** — It was for this that I
had obtained such a course of life like one of uncleansed soul !
O righteous one, by thee, however, I have been rescued from
that sinful life !*' — Having said these words, the great Asura,
bonding his head unto E-ama, went away. Then Rama wrath-
fully addressed Kama, saying,** — 0 fool, no Brahmana could
endure such agony ! Thy patience is like that of a Kshatriya !
Tell me the truth, without fear I** — Thus asked, Kama, fearing
to be cursed, and seeking to gratify him, said these words, — O
thou of Bhrigu's race, know me for a SiUa, a race that has
sprung from the intermixture of Brahmanas with Kshatriyas !'®
People call me Kama the son of Radha ! O thou of Bhrigu's
race, be gratified with my poor self that has acted from the
desire of obtaining weapons !" There is no doubt in this that
a reverend preceptor in the Vedas and other branches of know-
ledge is one's father ! It was for this that I introduced
myself to thee as a person of thy own race !*^ — Unto the cheer-
less and trembling Kama, prostrated with joined hands upon
Earth, that foremost one of Bhrigu's race, smiling though filled
with wrath, answered,*' — Since thou hast, from avarice of
weapons, behaved here with falsehood, therefore, O wretch,
this Brahma weapon shall not dwell in thy remembrance !*°*
Since thou art nut a Brahmana, truly this Brahma weapon
shall not, up to the time of thy death, dwell in thee when
thou shalt be engaged with a warrior equal to thyself !-f Go

* Literally, "sliall not appear to thee by inward light." — T.

t The meaning is this : — "This we apon shall not dwell with thee up
to thy last moments. Thou shalt forget it or it shall not appear at thy
bidding, when thy death becomes nigh, though at other times, thou
mayst be master of it !" — T.

(jclsana Parva.] canti parva. 9

horice, this is no placo for a person of such fulse behavionr as
thou ! On Earth, no Kshtriya will bo thy equal in battle !"— '
Thus addressed by Rama, Kama came away, having duly
taken his leave. Arriving then before Duryodhana, he informed
him, saying, — I have m^ustcred all weapons I-

•38

Section IV.

"Narada said, — 'Having thus obtained weapons from him of
Bhriga's race, Kama bogan to pass his days in grjat joy, in tho
company of Duryodhana, O bull of Bharata's race !' Once on
a time, O monarch, many kings repaired to a Self choice at the
capital of Chitrangada, the ruler of the country of the Killingas."
The city, O Bharata, full of opulence, was known by the name
of Rajapura. Hundreds of rulers repaired thither for obtain-
ing the hand of the maiden.' Hearing that diverse kings had
assembled there, Duryodhana also, on his golden car, proceed-
ed thither, accompanied by Kama.* When the festivities
commenced in that Self-choice, diverse rulers, O best of kings,
came thither for the hand of the maiden.* There were amongst
them Ci(jupala and Jarasandha and Bhishmaka and Vakra, and
Kapotaroman and Nila and Rukmi of steady prowess,' and
Cri'^rda who was ruler of the kingdom of females, and A9oka
and Catadhanwan and the heroic ruler of the Bhojas.' Besides
these, many others who dwelt in the countries of the South,
and many preceptors (in arms) of the mlcccha tribes, and
many rulers from the East and the North, O Bharata, came
ther^.* All of them were adorned with golden Angadas, and
possessed of the splendour of pure gold. Of efiulgent bodies,
they were like tigers of fierce might.' After all those kings had
taken their seats, O Bharata, the maiden entered tiie arena,
accompanied by her nurse and a guard of eunuchs.'** Whilst
being informed of the names of the kings (as she made her
round), that maiden of the fairest complexion passed by the sou
of Dhritarashtra as she had passed others before him)." Duryo-
dhana, however, of Kuru's race could not tolerate that rejection
of himself Disrecrardinrj all the kings, he commanded the maiden,
to stop." Intoxicated with thr pride of energy, and relying
2

10 ^AHABHARATA. [Rdjadhai^inanvir

npoji Bhishma and Drona, king Duryodhana, taking up that
maiden on his car, abducted her with force.*' Armed with
sword, clad in mail, and his fingers cased in leathern fences,
Kama, that foremost of all wielders of weapons, riding on his
car, proceeded along Duryodhana's rear.'* A great uproar
then took place among the kings, all of whom were actuated by
the desire for fight. — Put on your coats of mail ! Let the cars
be made ready ! — (These were the sounds that were heard)."
Filled with wrath, they pursued Kama and Duryodhana,
showering their arrows upon them like masses ol clouds pouring
rain upon a couple of hills," As they thus pursued them,
Kama felled their bows and arrows on the ground, each with
a single arrow.'' Amongst them some became bowless, some
rushed bow in hand, some were on the point of shooting their
shafts, and some pursued them, armed with darts and maces."
Possessed of great lightness of hands, Kama, that foremost of
all smiters, afflicted them all. He deprived many kings of their
drivers, and thus vanquished all those lords of Earth.'^ They
then themselves took up the reins of their steeds, and saying,
—Go away, go away, — turned away from the battle with cheer-
less hearts." Protected by Kama, Duryodhana also came away,
with a joyous heart, bringing with him the maiden to the city
ealled after elephant.' ""

Section V.

*'Naradi said, — 'Hearing of the fame of Kama's might, the
tuler of the Magadhas, viz., king Jarasandha, challenged him
to a single combat. Both conversant with celestial weapons,
a fierce battle took place between them in which they struck
each other with diverse kinds of arms." At last when their
arrows were exhausted and bows and swords were broken and
they both became earless, they began, possessed of might as
they were, to fight with bare arms.* While engaged with
him in mortal combat with bare arms, Kama was about to
sever the two portions of his antognist's body that had been
united together by Jara.* The king (of Magadha) then, feeling
himielf y^ry mich paiuei, cast off all desire of hostility and ad-

(g<iidna Parva.] canti parva, 11

dressed Kama, saying, — I am gratified !' — From friendship h«r
then gave unto Kama the town Malini. Before this, that tiger
among men and subjugator of all foes, (viz., Kama) had been
king of the Angas only,* but from that time that grinder of
hostile forces began to rule over Champa also, agreeably to the
wishes of Duryodhana, as thou knowest !' Thus Kama be-
came famous on Earth for the valour of his arms. When, for
thy good, the Lord of the celestials begged of him his (natural)
coat of mail and ear-rings,' stupificd by celestial illusion, he
gave away those precious possessions,' Deprived of his ear-rtngs
and divested of his natural armour, he was slain by Arjuna in
Vasudeva's presence.'* In consequence of a Brfihmana's curse,
fts also of the curse of the illustrious Rama, of the boon granted
to Kunti and the illusion practised on him by Indra," o£ his
depreciation by Bhishma as only half a car- warrior, at the tale
of Rathas and Atirathas, of the destruction of his energy
caused by Oalya (with his keen speeches), of Vasvxdeva's policy,"
and, lastly, of the celestial weapons obtained by Arjuna from
Rudra and Iiidra and Yama and Varuna and Kuvera and
Drona and the illustrious Kripa,'* the wielder of Gandiva
succeeded in slaying Vikartana's son Kama of effulgence like
that of Surya himself !** Even thus had thy brother been
cursed and beguiled by many ! As, however^ he has fallen in
battle, thou shouldst not grieve for that tiger among men 1'"**

Section VI.
Vai<jampayana'said,— "Having said these words, the celes-
tial Rishi Narada became silent. The royal sage Yudhishthira.
filled with grief, became plunged in meditation.' Beholdmg
that hero cheerless and unmanned by sorrow, sighing like a
snake and shedding copious tears,* Kunti, herself filled with
grief and almost deprived of her senses by sorrow, addressed
him in these sweet words of grave import and well suited to
the occasion :' — O mighty-armed Yudhishthira, it behoveth
thee not to give way to sorrow thus ! O thou of great wisdom,
kill this grief of thine, and listen to what I say !* I tried in
past times to apprise Kama of hia brothwship with thee.

12 MAHABHARATA. [RcijudharmdnU'

ThjB god Surya also, O foremost of all righteous persons, did
the same.' All that a well-wishing friend, from desire of good,
should say unto one, was said unto Kama by that god in a
dream and once more in my presence !' Neither by affliction
not by reasons could Surya or myself succeed in pacifying him-
or inducing him to unite himself with thee '^ Succumbing to
the influence of Time, he became resolved upon wreaking his
enmity on thee. As he was bent upon doing injuries unto you
all, I myself gave up the attempt.'* Thus addressed by his
mother, king Yudhishthira, with tearful eyes and heart agitated
by grief, said these words :' — 'In consequence of thyself having
concealed thy counsels, this great affliction has overtaken me !'
Possessed of great energy, the righteous king then, in sorrow,
cursed all the women of the world, saying, — 'Henceforth no
woman shall succeed in keeping a secret !''" — The king then,
recollecting his sons and grandsons and kinsmen and friends,
'became filled with anxiety and grief." Afflicted with sorrow,
the intelligent king, resembling a fire covered with smoke, be-
came penetrated with despair."'"

Section VII.

Vai^ampayana .said, — "The righteous-souled Yudhishthira,
with an agitated heart and burning with sorrow, began to
grieve for that mighty car-warrior Kama.' Sighing repeatedly,
he addressed Arjuna, saying, — 'If, O Arjuna, we had led
a life of mendicancy in the cities of the Vrishnis and the
Andhakas, then this miserable end would not have been ours
in consequence of having exterminated our kinsmen !*"^ Our
foes, the Kurus, have gained in prosperity, while we have be-
come divested of all the objects of life, for what fruits of
righteousness can be ours when we have been guilty of self-
slaughter ?** Fie on the usages of Kshatriyas, fie on might
and valour, and fie on wrath, since through these such a cala-
mity hath overtaken us !* Blessed are forgiveness, and self-

* The Kurus, our foes, having fallen in battle, have all gone to
heaven, while grief has become our lot. — T.

l^dsana Parva.] canti parva. 13

restraint, aud purity, with rcuuiifiatioji an.d humility, and abs-
tention from injury, and truthfulness of speech on all occasions,
which arc all practised by forest-recluses 1* Full of pride and
arrogance, ourselves, however, through covetousness and folly
and from desire of enjoying the sweets of sovereignty, have
fallen into this plight !^ Beholding those kinsmen of ours that
were bent on acquiring the sovereignty of the world slain on
the field of battle, such grief hath been ours that one cantot
gladden us by giving us. the sovereignty of even the three
worlds !* Alas, having slain, for the sake of the Earth, such
lords of Earth as deserved not to be slain by us, we are bear-
ing the weight of existence, deprived of friends and reft of the
very objects of life ■' Like a pack of dogs fighting one another
for a piece of meat, a great disaster has overtaken us ! Thab
piece of meat is no Io:iger dear to us ! On the other hand, it shall
be thrown aside I'° Thoy that have been slain should not have
been slain for the sake of even the whole Earth or mountains of
gold, or all the horses and kine in this world 1'* Filled with
envy and a hankering for all earthly objects, and influenced by
wrath and pleasure, all of them, betaking themselves to the
high way of Death, have repaired to the regions of Yama P'
Practising asceticism and Brahmacharyya and truth and re-
nunciation, sires wish for sons endued with every kind of pros-
perity." Similarly, by fasts and sacrifices and vows and sacred
rites and auspicious ceremonies, mothers conceive. They then
hold the foetus for ten months.'* Passing their time in misery
and in expectation of fruit, they always ask themselves in
anxiety, — Shall these come out of the womb safely ? Shall
these live after birth ? Shall they grow in might and be
objscts of regard on Earth ? Shall they be able to give us
happiness in this and the other world ?'* — Alas, since their
sons, youthful in years and resplendent with ear-rings, have
been slain, therefore, those expectations of theirs, rendered
fruitless, have been abandoned by them "" "Without having
enjoyed the pleasures of this world, and without having paid
off the debts they owed to their sires and the gods, they
have repaired to Yama's abode !'' Alas, O mother, those
kings have been ;lain just at that time when their parents

14i MAHABHARATA. [Rdjculharmanv^

expected to reap the fruits of their might and wealth!*"
They were always filled with envy and a hankering after
earthly objects, and were exceedingly subject to anger and
joy. For this, they could not be expected to enjoy at any
time or any place the fruits of victory If* I think that
they among the Panchalas and the Kurus that have fallen (in
this battle) have been lost, otherwise he that has slain would,
by that act of his, obtain all regions of bliss I^*** We are
regarded as the cause of the destruction that has overtaken
the world. The fault, however, is really ascribable to the sons
of Dhritarashtra."* Duryodhana's heart was always set upon
guile. Always cherishing malice, he was addicted to decep-
tion. Although we never oifended him, yet he always behaved
falsely towards us !'" We have not gained our object, nor
have they gained theirs. We have not vanquished them, nor
have they vanquished us. The Dhartarashtras could not enjoy
this Earth, nor could they enjoy women and music."* They did
not listen to the counsels of ministers and friends and men
learned in the scriptures. They could not, indeed, enjoy their
costly gems and well-filled treasury and vast territories.'*
Burning with the hate they bore us, they could not obtain
happiness and peace. Beholding our aggrandisement, Duryo-
dhana became colorless, pale and emaciated. Suvala's son in-
formed king Dhritarashtra of this,** As a father full of affection
for his son, Dhritarashtra tolerated the evil policy his son
pursued." Without doubt, by disregarding Vidura and the
high-souled son of Ganga, and in consequence of his neglect in
restraining his wicked and covetous son entirely governed by his

* Sanjdta Valaratnesu is the true reading. — T.

♦ The Bombay reading Jayaphalam is correct. The Bengal readiag
^anniaphalam, however, ia not unmeaning. — T.

X What Yudhishthira says here is this : all the warriors that have
been slain in this battle have perished, they have not attained to heaven ;
'if, indeed, heaven has been theirs, then the slayers too would obtain
heaven, the scriptural ordinance having said so. It is impoasibl«, however,
to suppose that men of wrath who have done such wicked deeda should
obfcaia such regioaa of bliss hereafter,— T,

'r^asana Parva.] .Canti parva, 1

i)

passions, the king has met with destruction like my poor self."
Without doubt, Suyodhana, having caused his uterine brothers
to be slain and having cast this old couple into burning grief,
hath fallen oif from his blazing fame !" Burning with the hate
he bore to us, Duryodhana was always of a sinful heart. What
other kinsman of high birth could use such language towards
kinsmen as he, from desire of battle, actually used in the pre-
sence of Krishna ?" We also have, through Duryodhana's
fault, been lost for eternity, like suns burning everything
arround them with their own energy !**° That wicked-souled
wight, that embodiment of hostility, was our evil star. Alps,
for Duryodhana's acts alone, this race of oitrs has boen exter-
minated !'* Having slain those whom we should never have
slain, we have incurred the censures of the world." King
Dhritarashtra, having installed that wicked-souled prince of
sinful deeds, that exterminter of his race, in the sovereignty,
is obliged to grieve today !" Our heroic foes have been slain.
We have committed sin. His possessions and kingdom are gone !
Having slain them, our wrath has been pacified. But grief ia
stupifying me !'* 0 Dhananjaya, a i^erpetrated sin is expiated
by auspicious acts, by publishing it wieldly, by repentance, by
almsgiving, by penances, by sojourn to t'irthas after renuncia-
tion of everj'thing, by constant meditation on the scriptures."
Of all these, he that has practised renunciation is believed to
be incapable of committing sins anew." The ^rutis declare
that he that practises renunciation escapes from birth and death,
and obtaining the right road, that person of fixed soul attains
to Brahma^* I shall, therefore, O Dhananjaya, go to the
woods, with your leave, O scorcher of foes, disregarding all
the pairs of opposites, adopting the vow of taciturnity, and
walking in the way pointed out by knowledge!*" O slayer
of foes, the grutis declare it and I myself have seen it with

♦ Teere cau be no doubt that dtmanas in this verse, as explained by
Nilakautha, refers to Duryodhana, b&ing a geuetive singular, it cannot
refer to Vuyajn. — T.

* Pairs of opposids, such as heat and cold, jry and gref, dc Comp

Gitd, p. ante. — T.

15 MAHABHARATA. Eajadharmccnu*

my eyes, that otiq who is wedded to this Earth can never
obtain every kind of religious merit !^* Desirous of obtaining
the things of this Earth, I have committed sin, through which,
as the ^rutis declare, birth and death are brought about.®*
Abandoning the whole of my kingdom, therefore, and the
things of this Earth, I shall go to the woods, escaping from
the ties of the world, freed from grief, and without affection
for anything !*° Do thou govern this Earth, on which peace
has been restored, and which has been divested of all its thorns !
O best of Kuru's race, I have no need for kingdom or for
pleasure !'*' — Having said these words, king Yudhishthira the
just stopped. His younger brother Arjuna then addressed him
in the following words."**

Section VIII.

Vyi^ampayana said, — "Like a person unwilling to forgive
an insult, Arjuna of keen speech and prowess, and possessed
of energy, betraying great fierceness and licking the corners of
his mouth, said these words of grave import, smiling the
while:'"' — 'Oh how painful, how distressing ! I grieve to see
this great agitation of thy heart, since having achieved such a
superhuman feat, thou art bent upon forsaking this great pros-
perity !* Having slain thy foes, and having acquired the
sovereignty of the Earth which has been won through obser-
vance of the duties of thy own order, why shouldst thou aban-
don everything through ficklessness of heart ?* Where on
Earth hath a eunuch or a person of procrastination ever ac-
quired sovereignty ? Why thou didst thou, insensate with
ra^-e, slay all the kings of the Earth ?* He that would live by
mondicaiicy, cannot, by any act of his, enjoy the good things of
Earth ! Divested of prosperity and without resources, he can
never win fame on Eirfch or acquire sons and animals.* If,
O king, abandoning this swelling kingdom, thou livest in the
observance of the wretched mode of life led by a mendicant^
what will the world say of thee ?^ Why dost thou say that
abandoning all the good things of the Earth, divested of pros-
perity, and reft of resources, thou wilt lead a life of mendi-

^asana Parva.] CAjfTi pahva, jj

cancy like a vulgar person ?^ Thou art bom iu this race of
kings ! Having won by conquest the whole Earth, wishcst
thou from folly to live in the woods after abandoning every-
thing of virtue and profit V (If thuu retircst into the woods),
in thy absence, dishonest men will destroy sacrifices. That sin
will certainly pollute thee !'° King Nahusha, havhig dono
many wicked acts in a state of poverty cried fie on that state
and said that poverty is for recluses !" Making no provision
for the morrow is a practice that suits liishis. Thou k newest
this well ! That, however, which has been called the religioa
of royalty depends entirely on wealth.'* One who robs another
of wealth., robs him of his religion as well.* Who amongst us,
therefore, O king, would furgive an act of spoliation that is
practised on us?'^ It is seen that a poor man, even when he
stands near, is accused falsely. Poverty is a state of sinfulness.
It behoveth thee not to applaud poverty, therefore !'* The
man that is fallen, O king, grieveth, as also he that is poor !
I do not see the difference between a fallen man and a poor
man !" All kinds of meritorious acts flow from the possession
of great wealth like a mountain." From wealth sprint- all.
religious acts, all pleasures, and heaven itself, O king ! With-
out wealth, a man cannot find the very means of sustainin"' his
life !'' The acts of a person who, possessed of little intelli-
gence suffers himself to be divested of wealth, are all dried up
like shallow streams in the summer season.'* He that has
wealth has friends. He that has wealth has kinsmen. He that
has wealth is regarded as a true man in the world. He that
has wealth is regarded as a learned man.*' If a person who
hath no weaUh desires to achieve a particular purpose, he meets
with failure. Wealth brings about accessions of wealth, like
elephants capturing (wild) elephants." Religious acts, plea-
sures, joy, courage, wrath, Icarjiing, and sense of dignity, all
these proceed from wealth, O king !»» From wealth one ac-
quires family honor. From wealth, one's religious merit in-
creases. He that is without wealth hath neither this world,

Because wealth mablcs iij j.o&ststor to jaactice the zitcs of
igion.— T.

» B

3

18 MAHABHASATA, [Rajadharmanu^

nor the next, 0 best of men '" The man that hath no wealth
succeeds not in performing religious acts, for these latter spring
from wealth, like rivers from a mountain,*' He that is lean in
respect of (his possession of) steeds and kine and servants and
guests, is truly lean and not he whose limbs alone are so !**
Judge truly, O king, and look at the conduct of the gods and
the Ddnavas. O king, do the gods ever wish for anything else
than the slaughter of their kinsmen (the Asuras) ?*' If the
appropriation of wealth belonging to others be not regarded as
righteous, how, O monarch, will kings practise virtue on this
Earth ? Learned men have, in the Vedas, laid down this
conclusion.'* The learned have laid it down that kings should
live, reciting every day the three Vedas, seeking to acquire
wealth, and carefully performing sacrifices with the wealth thus
acquired.*' The gods? through internecine quarrel, harve obtianed
footing in heaven. When, the very gods have won their pros-
perity through internecine quarrels, what fault can there be
in such quarrels ?" The gods, thou seest, act in this way.
The eternal precepts of the Vedas also sanction it. To learn,
teach, sacrifice, and assist at others sacrifices, — these are our
principal duties. The wealth that kings take from others
becomes the means of their prosperity. "We never see wealth
that has been earned without doing some injury to others.""^"
It is even thus that kings conquer this world. Having con-
quered, they call that wealth theirs just as sons speak of the
wealth of their sires as their own. The royal sages that have
gone to heaven have declared this to be the duty of kings.'*
Like water flowing on every direction from a swollen ocean,
that wealth runs on every direction from the treasuries of
kings." This Earth formerly belonged to king Dwilipa, TSahu-
sha, Amvansha, and Mandhatri. She now belongs to thee !"
A great sacrifice, therefore, Avith profuse presents of every kind
and requiring a vast heap of the Earth's produce, awaits thee I
If thou dost not perform that sacrifice, O king, then the sins
of this kingdom shall all be thine !'* Those subjects whose
king performs a horse-sacrifice with profuse presents, become
all cleansed and sanctified by beholding the ablutions at the end
<of the sacrifice." Mahadeva himself, of universal form,, in a

'famna Parva.] canti parva. 19

great sacrifice requiring libations of all kinds of flesh, poured
all creatures as sacrificial libations and then his own self."
Eternal is this auspicious path. Its fruits are never destroyed.
This is the great path called Ddgaratha. Abandoning it, O
king, to what other path wouldst thou betake thyself ?'"*'

s

Section IX.

*'Yudhishthira said, — 'For a little while, O Arjuna, concen-
trate thy attention and fix thy mind and hearing on thy inner
soul. If thou listenest to my words in such a frame of mind,
they will meet with thy approbation V Abandoning all worldly
pleasures, I shall betake myself to that path which is trod by
the righteous ! I shall not, for thy sake, tread along the path
thou recommendest !* If thou askest me what path is auspicious
that one should tread alone, I shall tell thee ! If thou dost not
desire to ask me, I shall yet, unasked by thee, tell thee of it.
Abandoning the pleasures and observances of men of the world,
engaged in performing the austerest of penances, I shall wan-
der in the forest, with the animals that have their home
there, living on fruits and roots !* Pouring libations on the
fire at due hours, and performing ablutions at morn and eve,
I shall thin myself by reduced diet, and covering myself with
•skins, bear matted locks on my head.* Enduring cold, wind,
and heat, as also hunger and thirst and toil, I shall emaciate
my body by penances as laid down in the ordinance.' Charm-
ing to the heart and the ear, I shall daily listen to the clear
strains of cheerful birds and animals residing in the woods.' I
shall enjoy the fragrance of flower-burthened trees and creepers,
and see diverse kinds of charming products that grow in the
forest.* I shall also see many excellent recluses of the forest.
I shall not do the slightest injury to any creature, what need
be said then of those that dwell in villages and towns?'*
Leading a retired life and devoting myself to contemplation,
I shall live upon ripe and unripe fruits and gratify the Pitria

• Ihe sense is that when I will not wrong the denizens of even the
vfoods, there is little chanc* of my wrougius i^cn of the world.— T,

20 MAHABHAiiATA. [RajacUiarmcinii'

and the d«ities with offerings of wild fruits and spring
water and grateful hymns.'** Observing in this way the
austere regulations of a forest life, I shall pass my days,
calmly awaiting the dissolution of my body.'^ Or, living alone
and observing the vow of taciturnity, Avith my head shaved
clean, I shall derive my sustenance by begging each day of
only one tree.'** Smearing my body with ashes, and availing
of the shelter of abandoned houses, or lying at the foot of
trees, I shall live, casting off all things dear or hateful.'^ With-
out indulging in grief or joy, and regarding censure and
applause, hope and affection, equally, and prevailing over every
couple of opposites, I shall live casting off all the things of the
world !^* Without conversing with anybody, I shall assume the
outward form of a blind and deaf idiot, while living in content-
ment and deriving happiness from my own soul.'* Without
doing the least injury to the four kinds of movable and immov-
able creatures, I shall behave equally toAvards all creatures
whether mindful of their duties or following only the dictates
of the senses.'* I shall not jeer at any one, nor shall I frown
1 at anybody. Restraining all my senses, I shall always be of
cheerful face." Without asking anybody about the way, pro-
ceeding along any route that I may happen to meet with, I
shall go on, without taking note of the country or the point of
the compass to which or towards which I may go.'* Regardless
of whither I may proceed, I shall not look behind. Divesting
myself of desire and wrath, and turning my gaze inwards, I
shall go on, casting off pride of soul and body."-]- Nature always
walks ahead : hence, food and drink will somehow be accom-
plished. I shall not think of those pairs of opposites that stand
in the way of such a life.*° If pure food in even a small measure
be not obtainable in the first house (to which I may go) I shall

* There is a class of reoluses who support life by tjatherinp; the fallen
fruits of trees. Takine the tree for a living person, they walk under its
shade and bej? of it its fruits. Those fruits that fall down on such occa-
sions are regarded as the" alms granted by the tree to its mendicant
guest. — T.

+ I follow Nilakautha's gloss in rendering the second line. — T.

0sana Parva.] canti parva. SI

get it by going to other honacs. If I fail to procure it l)y oven
such a round, I shall proceed to aeveli houses in succession
and fill my craving." When the smoke of houses will cease,
their hearth-fires having been extinguished, when husking-
rods will be kept aside, and all the inmates will have taken
their food, when mendicants and guests will cease to wander,"
I shall select a moment for my round of mendicancy and
solicit alms at two, throe, or five houses at the most. I shall
wander over the Earth, after breaking the bonds of desire."
Preserving equability in success and failure, I shall earn
great ascetic merit. I shall behave neither like one that is
fond of life nor like one that is about to die.** I shall not
manifest any liking for life or dislike for death. If one strikes
off one arm of mine and another smearrs the other arm with
sandal-paste, I shall not wish evil to the one or good to the
other." Discarding all those acts conducive to prosperity that
one can do in life, the only acts I shall perform will be to
open and shut my eyes and take as much food and drink as will
barely keep up life.'* Without ever being attached to action,
and always restraining the functions of the senses, I shall give
up all desires and purify the soul of all impurities.*' Freed
from all attachments and tearing off all bonds and ties, I shall
live free as the wind.** Living in such freedom from affections,
everlasting contentment will be mine. Through desire, I have,
from ignorance, committed great sins !'* A certain class of
men, doing both auspicious and inauspicious acts here, main-
tain their wives, children, and kinsmen, all bound to them in
relations of cause and eflfcct.'*'* When the period of their life
runs out, casting off their weakened bodies, they take upon
themselves all the effects of their sinful acts, for none but the

* All the possessions of a raan depend upon the acts of a previous life.
Wives, children, and kinsmen, therefore, as agents of happiness or the
reverse, depend upon one's past acts. Tliey are as effects of pre-exist-
inc: causes. Then ajjain, they may be causes of effects to be manifeptcd
in the next life, for their acts alao are supposed to affect the next life of
liim to whom they belong. — T.

22. MAHABHARATA. [RajaclharmanU'^

actor is burdened with the consequences of his own acts.^'*
Even thus, endued with actions, creatures come into this wheel
of life that is continually turning like the wheel of a car, and
even thus, coming thither, they meet with their fellow crea-
tures.'* He, however, who abandons this worldly course of
life, which is really a fleeting illusion although it looks eter-
nal, and which is afflicted by birth, death, decrepitude, dis-
ease, and pain, is sure to obtain happiness." When, again,
the very gods fall down from heaven and great Eishis from
their respective positions of eminence, who that is acquainted
with truths of causes (and effects) would wish to have even
heavenly prosperity ?'*-|- Insignificant kings, having performed
diverse acts relating to the diverse means of king-craft (known
by the names of conciliation, gift, &c.) often slay a great king
through some contrivance.** Reflecting on these circumstances,
this nectar of wisdom hath come to me. Having attained it,
I desire to get a permanent, eternal, and unchangeable place
(for myself) !^* Always (conducting myself) with such wisdom
and acting in this way, I shall, by betaking myself to that
fearless path of life, terminate this physical frame that is subject
to birth, death, decrepitude, disease, and pain.'

> 55

87

Section X.

"Bhimasena said. — 'Thy understanding, 0 king, has be-
come blind to the truth, like that of a foolish and unintelli-
gent reciter of the Veda in consequence of his repeated recita-
tion of those scriptures.' If censuring the duties of kings thou
wouldst lead a life of idleness, then, O bull of Bharata's race,
this destruction of the Dhartarashtras was perfectly un-
called for !* Are forgiveness and compassion and pity and
abstention from injury not to be found in anybody walk-
ing along the path of Kshatriya duties ?^ If we knew thafthis
■was thy intention, we would then have never taken up arms

* /. e., they /or whom he acts do not take the consequences of hia
acts.— T.

t Bkoivena, ia explained by NilakaotLa as awargai^ivanjycna.—l.

^asana Parva.] canti parva, 23

and slain a single creature !* We would then have lived by
mendicancy till the destruction of this body ! This terrible
battle between the rulers of the Earth would also have never
taken place !* The learned have said that this all that we see
is food for the strong. Indeed, this mobile and immobile world
is our object of enjoyment for the person that is strong.' Wise
men acquainted with Kshatriya duties have declared that
they who stand in the way of the person taking the
sovereignty of the Earth, should be slain.' Guilty of that
fault, those that stood as enemies of our kingdom have all
been slain by us. Having slain them, O Yudhishthira, right-
eously govern this Earth !' This our act (in refusing the
kingdom) is like that of a person who having dug a well stops
in his work before obtaining water and comes up smutted with
mire.' Or, this our act is like that of a person who having
climbed up a tall tree and taken honey therefrom meets with
death before tasting it.'° Or, it is like that of a person who
liaving set out on a long way comes back in despair without
having reached his destination." Or, it is like that of a person
who having slain all his foes, O thou of Kuru's race, at last falls
by his own hand.'* Or, it is like that of a person afflicted with
hunger, who having obtained food, refuses to take it, or of a
person under the influence of desire, who having obtained a
woman reciprocating his passion, refu.ses to meet with hert''
We have become objects of censure, O Bhfirata, because, O
king, we follow thee that art of feeble understanding, in con-
sequence of thyself being our eldest brother !'* We are pos-
sessed of might of arms ; we are accomplished in knowledge
and endued with great energy. Yet we arc obedient to the
words of a eunuch as if we were entirely helpless !'* We are
the refuge of all helpless persons. Yet, when people see us so,
why would they not say that in respect of the acquisition of
our objects we are entirely powerless ? Reflect on this that I
say!'* It has been laid down that (a life of) Renmiciation
should be adopted, only in times of distrcs.^;, by kings overcome
with decrepitude or defeated by foes !" Men of wisdom, there-
fore, do not applaud Renunciation a? the duty of a Kshatriya,
Oil the other hand, thev that are of clear sight think that the

21) MAHABHARATA. MajadhaTmanU'

adoption of that course of life (by a Kshatriya) involves even
the loss of virtue,'^ How can those that have sprung from that
order, that are devoted to the practices of that order, and that
have 'their refuge in them, censure those duties ? Indeed, if
those duties be censurable, then why should not the Supreme
Ordainer be censured ?"* It is only those persons that are
reft of prosperity and wealth and that are infidels in faith,
that have promulgated this precept of the Vedas (about the
propriety of a Kshatriya's adoption of a life of Renunciation)
as the truth. In reality, however, it is never proper for a
Kshatriya to do so.'^° He who is competent to support life by
prowess, he who can support himself by his own exertions^
does not live, but really falls away from his duty, by the
hypocritical externals of a life of Renunciation.*' That man
only is capable of leading a solitary life of happiness in the
woods who is unable to support sons and grandsons and the
deities and Rlshis and guests and Pitris.^^ As the deer and
boars and birds (though they lead a forest life) cannot attain to
heaven, even so those Kshatriyas that are not bereft of prowess
cannot attain to heaven by leading only a forest life. They
should acquire religious merit by other ways.'* If, O king,
anybody were to obtain success from Renunciation, then moun-
tains and trees would surely obtain it !'* These latter are al-
>fays seen to lead lives of Renunciation. They do not injure
any one. They are, again, always aloof from a life of worldli-
iiess and are all Brahinaclmrins.^* If it be the truth that a
person's ssiccess depends upon his own lot in life and not upon
that of others, then (as a person born in the Kshatriya order)
thou shouldst betake thyself to action. He that is reft of action
can never have success.'* If they that fill only their own
stomachs could attain to success, then all aquatic creatures
would obtain it, for these have none else to support save their
own selves." Behold, the world moves on, with every crea-
ture on it employed in acts proper to its nature ! There-

* The sense is, tliat as the Ordai:ier cannot be censiued, therefore,

tliat wliicli lie has oidaiutdfor llif Kilial)i}as caiii.tl le dtbtiving of
censure. — T.

frtsavia Parva.] eANTi parva. 25

fore, one should betake himself to action. The man reft of
action can never obtain success.' "*'

Section XT.

"Arjuna said, — 'In this connection an old history is cited,
viz., the discourse between certain ascetics and Cakra, O bull
of Bhai-ata's race !* Certain well-born Brahmana youth of
little understanding, without the hirsute honors of manhood,
abandoning their homes, came to the woods for leading a forest
life.'' Regarding that to be virtue, those youths of abundant
resources became desirous of living as Brahmachdrins, having
abandoned their brothers and sires. It so happened that Indra
became compassionate towards them.' Assuming the form of a
golden bird, the holy Cakra addressed them, saying, — Thatj
which is done by persons that eat the remnants of a Sacrifice is
the most difficult of acts that men can achieve.** Such an act
is highly meritorious. The lives of such men are worthy of every
praise. Having attained the object of life, those men, devoted
to virtue obtain the highest end ■* — Hearing these words, the
liiilus said, — Lo, this bird applauds those that subsist upon the
remnants of Sacrifices! He informs us of it, for we live upon,
such remnants !* — The bird then said, — I do not applaud you !
Ye are stained with mire and very impure ! Living upon otfals,
ye are wicked ! Ye are not persons subsisting upon the rem-
nants of Sacrifice I^ —

" 'The liishis said, — We regard this our course of life to
be highly blessed ! Tell us, O bird, what is for our good !
Thy words inspire us with greiit faith 1*

" 'The bird said, — If you do not refuse me your faith by
arraying yourselves against your better selves, then I shall
tell you words that are true and beneficial !' —

* The meaning is thah they who perform sacrilises and partake of
the saciificial food after offerinij it unto gods and guests, acquire such
religious merit that tlic like of it cannot be acquired by other men.
Saorilice, therefore, is the highest act in life and the most meritorious
that mail can do. — T.
4i

2S MAHA'BHARATA, Eajadharmanil^

^* *The Rlshis said, — We shall listen to thy words, O sire,
for the different paths are all known to thee ! O thou of
righteous soul, we desire also to obey thy commands. Instruct
us now 1'° — '

" 'The bird said, — Among quadrupeds the cow is the fore-
most. Of metals, gold is the foremost. Of words, mantras,
and of bipeds, Brahraanas, are the foremost." These Qiian-
tras regulate all the rites of a Brahmana's life, beginning with
those appertaining to birth and the period after it, and ending
with those appertaining to death and the crematorium.^* These
Vedic rites are his heaven, path, and foremost of sacrifices. If
it were otherwise, how could I find the acts (of persons in quest
of heaven) become successful through mantras ?^^ He who, in
this world, adores his soul, firmly regarding it to be a deity of
a particular kind, obtains success consistent with the nature
of that particular deity.* The seasons measured by half the
months lead to the Sun, the Moon, or the Stars.'*-f- These
three kinds of success, depending upon action, are desired by
every creature. The domestic mode of life is very superior
and sacred and is called the field (for the cultivation) of suc-
cess.'* By what path do those men go that censure action ?
Of little understanding and deprived of wealth, they incur sin.**
And since those men of little understanding live by abandon-

* The iti after vadi is really cti, the absence of sandhi in the proper
form is Arshct. Literally rendered, the line becomes, — "According to the
manner in which the person of firm conviction approaches the Soul, is
the sMccess that he gets here. As the frutis declare, if one firmly regards
himself to be Civa, the success one attains here and hereafter is after the
kind of that deity.— T.

t The brevity of such passages is the chief obstacle to their clear
comprehension. Fortunately the allusions are very plain. What is
meant by it is that those who die during the lighted fortnights of the
summer solstice attain to solar regions of bliss. Those that die during
the (Inrk fortnights of the winter solstice, attain to lunar regions.
These last have to return after passing their allotted periods of enjoyment
and happiness. While those that are freed from attachments, whatever
the time of their Death, go to Steller regions which are equal to that of
Brahma. — T.

'^sana Parva.] CANTi parva. ^^

iug the eternal paths of the gods, the paths of the Rishis, and
the paths of Brahma, therefore, they attain to paths disapprov-
ed of by the grutis^"* These is an ordinance in the mantras
which says, — [Ye sacrificer, perform the sacrifice represented
by gifts of valuable things ! I will give thee the happhiess
represented by sons, animals, and heaven !] — To live, there-
fore, in accordance with the ordinance is said to be the highest
asceticism of the ascetics. Therefore, ye should perform such
sacrifices and such penances in the shape of gifts !" The due
performance of these eternal duties, viz., the worship of the
gods, the study of the Vedas, and the gratification of the
Fitris, as also regardful services unto the preceptor, — these
are called the austerest of penances.' ' The gods, by perform-
ing such exceedingly difficult penances, have obtained the
highest glory and power. I, therefore, tell you to bear the very
heavy burthen of the duties of domesticity !" Without doubt,
penances are the foremost of all things and are the root of
all creatures. Asceticism, however, is to be obtained by leading
a life of domesticity, upon which depends everything.'* They
that eat the remnants of feasts, after duly apportioning the
food morning and evening among kinsmen, attain to ends that
are exceedingly difficult of attainment.""" They are called
eaters of the remnants of feasts who cat after having served
guests and gods and Rishis and kinsmen,** Therefore, those
persons that arc observant of their own duties, that practise
excellent vows and are truthful in speech, become objects of
great respect in the world, with their own faith exceedingly
strengthened." Free from pride, those achievers of the most
difficult feats attain to heaven and live for unending time iik.
the regions of Cakra ! — '"

" Arjuna continued,— 'Those ascetics then, hearing theso
words that were beneficial and fraught with righteousness,
abandoned the religion of Henunciation, saying,— There is no-
thing in it,— and betook themselves to a life of domesticity."

* /. «., without attaining to the coiupanionship of the gods and
Pitris, and without obtaining Brahma, they sink iu the scale of being
aai Uejoiu3 vroinis aud vermiue.— T.

28 MAHABHAK.VTA. [Rajadharmanii"

Therefore, O thou that are conversant with righteousness, call-
ing to thy aid that eternal wisdom, rule the wide world, O
monarch, that is now destitute of foes !' "^*

Section XII.

VaiQampayana said, — 'Hearing these words of Arjuna, O
chastiser of foes, Nakula of mighty arms and broad-chest,
temperate in speech and possessed of great wisdom, with face
whose color then resembled that of copper, looked at the king,
that foremost of all righteous persons, and spoke these words^
besieging his brother's heart (with reason).'"'

"Nakula said, — 'The very gods had established their fires in
the region called Vigcikha-yupa. Know, therefore, O king,
that the gods themselves depend upon the fruits of action !'*
The Pitris, that support (by rain) the lives of even all dis-
believers, observing the ordinances (of the Creator as decleared
in the Yedas), are, 0 king, engaged in action .-j-* Know them
for downright atheists that reject the declarations of the Vedas
(which inculcate action). The person that is learned in the
Vedas, by following their declarations in all his acts," attains,
O Bharata, to the highest region of heaven by the way of the
deities.t This (domestic mode of life again) has been said by
all persons acquainted with Vedic truths to be superior to all
the (other) modes of life !* Know this, O king, that the person
who in sacrifices gives away his righteously acquired wealth un-
to those Brahmanas that are well conversant with the Vedas,'
and restrains his soul, is, O monarch, regarded as the true
Renouncer !' He, however, who, disregarding (a life of domes-
ticity that is) the source of much happiness, jumps to the next
mode of life, — that renouncer of his own self,ir — O monarch, is a
renouncer labouring under the quality of darkness.' That man

* The sense is that the gods themselves have become so by action. — T.

f The first word is compounded of a?i and dstlka. — T.

X Deva-ydna is the Ydna or way alony which the deities have gone,
viz., the strict observance of the Vedic rites. — T.

IT Renouncer of his own self^ because he dries up hi& very body by
denying himself food. — T.

^(imna Parra.] canti pahva. 29

who ia homeless, who roves over tlie world (in his meiulicant
rounds) who has the foot of a tree for his shelter, who observes
the vow of taciturnity, never cooks for himself, and seeks to
restrain all the functions of his senses, is, O Pfirtha, a renouncer
in the observance of the vow of mendicancy.'"* That Brah-
mana who, disregarding wrath and joy, and especially dcccitful-
ness, always employs his time in the study of the Vodas, is a
renouncer in the observance of the vow of mendicancy.' 'i*
The four different modes of life were at one time weighed in
the balance. The wise have said, O king, that when domes-
ticity was placed on one scale, it reqnired the three others to
be placed on the other for balancing it." Beholding the re-
sult of this examination by scales, O Partha, and seeing fur-
ther, O Bharata, that domesticity alone contained both heaven
and pleasure, that became the way of the great Rishis and the
refuge of all persons conversant with the ways of the world.'*
He, therefore, O bull of Bharata's race, who betakes to this
mode of life, thinking it to be his duty and abandoning all
desire for fruit, is a real Renouncer, and not that man of
clouded understanding who goes to the woods, abandoning
home and its surroundings.'* A person, again, who, under the
hyp:)critical garb of righteousness, fails to forget his desires
(even while living in the woods), is bound by the grim king of
death with his deadly fetters round the neck." Those acts that
are done from vanity are said to be unproductive of fruit.
Those acts, on the other hand, O monarch, that are done
from a spirit of renunciation, always bear abundant fTuits.'*J
Tranquillity, self-restraint, fortitude, truth, purity, simplicity.

• Such a person also is not a true Renouncer. For a Kshatriya,
again, such a mode of life would be sinful. — T.

+ Nilakantha thinks that the object of this verse is to show that
even such a life properly appertains to a Brdhmnna and not to a Kshatri-
ya. Therefore, if Yudhishthira would, without reigninj;, live quietly in
tlie kingdom governed by some brother of his, he would then be equally
sinning. — T.

I Ac',s done from vanity, i. c, with the prideful cousciousneas of one
being himself the actor and the arranger of everything. Acts done from
a spirit of renunciation, i. e., without hope of reapinjj their fruits. — T,

30 MAHABHARATA. [Rajaclharmanvj-

sacrificcs, perseverance, and righteousness, — these are ahvays
reo-arded as virtues recommended by the Rishis." In domesti-
city, it is said, are acts intended for Pltris, gods, and guests.
In this mode of life alone, O monarch, are the threefold aims
to be attained.'** The rcnouncer that rigidly adheres to this
mode of life, in which one is free to do all acts, has not to
encounter ruin either here or hereafter." The sinless Lord of
all creatures, of righteous soul, createts creatures with the
intention that they would adore him by sacrifices with profuse
presents." Creepers and trees and deciduous herbs, and ani-
mals that are clean, and clarified butter, were created as
ingridients of sacrifice." For one in the observance of domes-
ticity the performance of sacrifice is fraught with impediments.
For this, that mode of life has been said to be exceedingly
difficult and unttainable." Those persons, therefore, in the
observance of the domestic mode of life, Avho, possessed of
wealth and corn and animals, do not perform sacrifices, earn,
O monarch, eternal sin." Amongst Rishis, there are some
that regard the study of the Vedas to be a sacrifice ; and some
that regard contemplation to be a great sacrifice which they
perform in their minds.'^* The very gods, O monarch, covet
the companionship of a regenerate person like this, who in
consequence of his treading along such a way which consists in
the concentration of the mind, has become equal to Brahiyui,^^
By refusing to spend in Sacrifice the diverse kinds of wealth
that thou hast taken from thy foes, thou art only displaying
thy want of faith !'^ I have never seen, O monarch, a king in
the observance of a life of domesticity renouncing his wealth
in any other way except in the Rajasuya, the Agivamedha,
and other kinds of Sacrifice !" Like Cakra, the chief of the
celestials, O sire, perform those other sacrifices that are praised
by the Brahmanas !'* That king, through whose heedlessness
the subjects are plundered by robbers, and who does not offer
protection to those whom he is called upon to govern, is said
to be the very embodiment of Kali." If, without giving away
steeds, and kine, and female slaves, and elephants adorned

* The threefold aims, i. e., Eeligiou, Tleasure, and profit.— T.

."^sana Farva.] canti parva, 21

with trappings, and villages, and populous regions, and fields,
and houses, unto Brahmanas, we retire into the woods with
he:%rt3 not harbouring friendly feelings towards kinsmen, even
we shall be, O monarch, such Kalis of the kingly order !»"-«*
Those members of the kingly order that do not practise charity
and give protection ( to others ), incur sin. Woe is their
portion hereafter and not bliss!" If, 0 lord, without per-
formincf crrcat sacrifices and the rites in honor of thy deceased
ancestors, and if, without bathing in sacred waters, thou be-
takest thyself to a wandering life,^' thou shalt then meet
with destruction like a small cloud separated from a mass and
lashed by the winds 1 Thou shalt then fall off from both
worlds and have to take thy birth in the Pigacha order."*
A person becomes a true rcnouncer by casting off every inter-
nal and exernal attachment, and not simply by abandoning
home for dwelling in the woods.-' A Brahmana that lives in
the observance of these ordinances in which there are no im-
pediments, does not fall off from this or the other world.'*
Observant of the duties of one's own order, — duties respected
by the ancients and practised by the best of men, — who is
there, O Partha, that would grieve, 0 king, for having in a
trice slain in battle his foes that swelled with prosperity, like
Cakra slaying the forces of the Daityas ?*' Having in the
observance of Kshatriya duties subjugated the world by the aid
(if thy prowess, and having made presents unto persons conver-
sant with the Vedas, thou canst, O monarch, go to regions
higher than heaven itself! It behoves thee not, 0 Partha, to
indulge in grief!' "''

Section XIII.

"Sahadeva said, — 'By casting off all external objects only,
O Bharata, one does not attain to success. By casting off even
mental attachments, the attainment of success is doubtful. '-f*

* Antariihi is tliu3 explained by Nilnkautha. The Burdwan tran3la«
tors have quietly dropped it. — T.

* Cdriram is contradistinguiahed from Vdhuam. The first is ex-
pUiutfd as appertaunig to or eucased in CarjVa, t. i,-., the miud.— T.

32 MAHABHARATA. [Rdjctdharimnifn

Let that religious merit and that happiness which are his who i

has cast off external objects but whose mind still internally 1

c )vets them, be the portion of our foes !' On the other hand, |

let that religious merit and that happiness which are his who

governs the Eirth, having cast off all internal attachments also,

be the portion of our friends !' The word mama (mine), i

onsisting of two letters, is Death's self; while the opposite

word na-mania (not mine), consisting of three letters, i3 ■

eternal Brahiin.** Brahma and death, O king, entering in- I

visibly into every soul, without doubt, cause all creatures to \

act.* If this being, O Bharata, that is called Soul, be not ^

ever subject to destruction, then by destroying the bodies of ;

creatures one cannot be guilty of slaughter.* If, on the other !

hand, the soul and the body of a being are born or des- ]

troyed together, so that when the body is destroyed the soul also ;

is destroyed, then the way (prescribed in the scriptures) of rites

and acts would be futile.' Therefore, driving away all doubts '

about the immortality of the soul, the man of intelligence should

adopt that path which has been trodden by the righteous of old

and older times.* The life of that king is certainly fruitless, j

who having acquired the entire Earth with her mobile and im- j

mobile creatures, does not enjoy her.' As regards the man j

again who lives in the forest upon wild fruits and roots, bufc i

whose attachment to things of the Earth has not ceased, such j

a one, O king, lives within the jaws of Death.'" Behold, |

O Bharata, the hearts and the outward forms of all creatures |

to be but manifestations of thy own ! They that look upon j

all creatures as their own selves escape from the great fear (of i

destruction ).-|-" Thou art my sire, thou art my protector \

thou art my brother, and thou art my senior and preceptor ! |

It behoveth thee, therefore, to forgive these incoherent utter- !

♦ Wiiat Sahadeva wishes to say is ihat everything that prooeeda i

from selfishness is pi-oductive of death, while everything proceeding from ^

an oj)posite frame of mind leeds to Brahma or immortality. — T. j

t The meaning entirely depends upon the word SwabhSvam, mani- ;

fcstation of self. In the second line, if Vritlam be read for Bhutam, the ^
sense would remain uualc-ered. K. P. Singha has translated thia verae
wroUjfly — T.

I

fctsana Parva.] oanti parva, 33

nnces in sorrow of a woe-stricken person !" True or false, this
that lias been uttered by me, O lord of Earth, has been uttered
from a due regard for thee, O best of liharatas, that I enter-
tain !"''^

Section XIV.

Vai^ampayana said, — 'When Kunti's son king Yudhishthira
the just remained speechless after listen iug to his brothers who
were telling these truths of the Vedas,' that foremost of
women, viz., Draupadi, of large eyes and great beauty, and
noble descent, O monarch, said these words* unto that bull
among kings seated in the midst of his brothers that resembled
so many lions and tigers, and like the leader of an elephantine
herd in the midst of a herd of elephants.^ Ever expectant of
loving regards from all her husbands but especially from
Yudhishthira, she was always treated with aifection and in-
dulwence by the king. Conversant with duties and observant
of them in practice,* that lady of large hips, casting her eyes
on her lord, desired his attention in soothing and sweet words
and said as follows.*

"Draupadi said, — 'These thy brothers, O Pfirtha, are crying
and drying their palates like chatalcas, but thou dost not
gladden them !* O monarch, gladden these thy brothers, that
resemble infuriate elephants (in prowess), with proper words, — ■
these heroes that have always drunk of the cup of misery I'
Why, O king, while living by the side of the Dwaita lake,
didst thou say unto these thy brothers then residing with thee,
and suffering from cold and wind and sun, even these words,
viz., — Rushing to battle from desire of victory, we will slay
Duryodhana and enjoy the Earth that is capable of granting
every wish ?*"' Depriving great car-warriors of their cars and
slaying huge elephants, and strewing the field of battle with
the bodies of car- warriors and horsemen and horses, ye chasti-
sers of foes,'° ye will perform great sacrifices of diverse kinds
with presents in profusion ! All those sufferings, due to a life
of exile in the woods, will then oid in happiness !" — O fore-
most of all practicers of virtue, having thyself said these words
5

34 MAHA'DHARATA, [Rajadhdrmami<

unto thj' brothers then, why, O hero, dost thou depress our
hearts now ?'* A eunuch can never enjoy wealth. A eunuch
can never have children even as there can be no fish in a mire
(destitute of water) !'^ A Kshatriya without the rod of chas-
tisement can never shine. A Kshatriya without the rod of
chastisement can never enjoy the Earth. The subjects of a king
that is without the rod of chastisement can never have happi-
ness !'* Friendship for all creatures, charity, study of the Vedas,
penances, — these constitute the duties of a Brahmana and
not of a king, O best of kings !'• Restraining the wicked,
cherishino- the honest, and never retreating from battle, — these
are the highest duties of kings !" He is said to be conversant
with duties in whom are forgiveness and wrath, giving and
takino-, terrors and fearlessness, and chastisement and re-
ward V It was not by study, or gift, or mendicancy, that thou
hast acquired the Earth !'^ That force of the enemy, O hero,
ready to burst upon thee with all its might, abounding with
elephants and horse and cars, strong with three kinds of
strength,* protected by Drona and Kama and A^watthamaii
and Kripa, has been defeated and slain by thee, 0 hero ! It
is for this that I ask thee to enjoy the Earth l""^" (Formerly),
O puissant one, thou hadst, O monarch, swayed with might,-|-
the region called Jambu, O tiger among men, abounding with
populous districts !" Thou hadst also, O ruler of men, swayed
with might that other region called Kraunchadwipa situate on
the west of the great Meru and equal unto Jambu-dwipa it-
self !** Thou hadst swayed with might, O king, that other
region called Cakadwipa on the east of the great Meru and
equal to Krauncha-dwipa itself!'* The region called Bhadra-
<;wa, on the north of the great Meru and equal to CakadAvipa
was also swayed by thee, 0 tiger among men !'* Thou hadst

* The three kinds of a??^as referred to, as explained by Nilakantlia,

are (1) the strenjith that depends on the master, (2) that depending on

f^ood counsels, and (3) that depending on the perseverance and the courage

of the men themselves. The Burdwan translators have mistranslated the

expression, while K. P. Singha has, as usual, quietly dropped it. — T.

t Literally, "crushed with the rod of chasti?eraent."— T.

'^amna Parva.] canti tarvas 35

even penetrated the ocean and swayed with might other re-
gions, too, O hero, and the very islands begirt by the sea and
containing many populous provinces !** Having, O Bliarata,
achieved such immeasurable feats, and having obtained (through
tlicm) the adorations of the Brahnianas, how is it that thy
soul is not gratified ?" Seeing these brothers of thine before
thee, O Bharata, — these heroes swelling with might and resem-
bling bulls or infuriate elephants (in prowess), — why dost thou
not address them in delightful words ?*' All of you are like
celestials ! All of you are capable of resisting foes ! All of
you are competent to scorch your enemies ! If only one of you
had become by husband, my happiness would even then hav«
been very great !" What need I say then, O tiger among men,
when all of you, numbering five, are my husbands (and look
after mo) like the five senses inspiring the physical frame ?'*
The words of my mother-in-law who is possessed of great know-
ledge and grest foresight, cannot be tmtruc ! Addressing me,
she said, — 0 princess of Panchala, Yudhishthira will ever keep
you in happiness, O excellent lady ;*° — Having slain many thou-
sands of kings possessed of active prowess, I see, 0 monarch, that
through thy folly thou art about to make that feat futile !'*
They whose eldest brother becomes mad, have all to follow him
in madness. Through thy madness, O king, all the Prindavas
are about to become mad." If, O monarch, these thy brother*
were in their senses, they would then have immured thee with
all unbelievers (in a prison) and taken upon themselves the
government of the Earth ! That person who from dullness of
intellect aots in this way never succeeds in winning prosperity/*
The man that treads along the path of madness should be sub-
jected to modical treatment by the aid of incense and collyrium,
of drugs applied through the nose, and of other medicines.'*
O best of the Bharatas, I am the worst of all my sex, since I
desire to live on even though I am bereaved of my children !*•
Thou shouldst not disregard the words spoken by mc and by
these brothers of thine that are endeavouring thus (to dis-
suade thee from thy purpose) ! Indeed, abandoning the whole
Earth, thou art inviting adversity and danger to come upon
thee '.''* Thou shinest now, 0 monarch, even as those two

S6 MAHABHARATA. [RajaclharmanU'

best of kings, viz., Maiidhatri and Amvarisha, regarded by
all the lords of Earth, did in former days !" Protecting thy
subjects righteously, govern the goddess Earth with her moun-
tains and forests and islands. Do not, O king, become cheer-
less !^' Adore the gods in diverse sacrifices ! Fight thy foes !
Make gifts of wealth and clothes and other objects of enjoy-
ment unto the Brahmanas, O best of kings !' "*'

Section XV.

yai<jampayana said, — "Hearing these words of Yajnasena's
daughter, Arjuna once more spoke, showing proper regard fur
his mighty-armed eldest brother of unfading glory.'

"Arjuna said, — '(The man armed with) the rod of chastise-
ment governs all subjects and protects them. The rod of
chastisement is aAvake when all else is asleep. For this, the
wise have characterised the rod of chastisement to be Righteous-
ness itself* The rod of chastisement protects Righteousness
and Trofit. It protects Pleasure also, O king ! For this, the
rod of chastisement is identified with the triple objects of life."
Corn and wealth are both protected by the rod of chastisement.
Knowing this, O thou that art possessed of learning, take up
the rod of chastisement and observe the course of the world !*
One class of sinful men desist from sin through fear of the
rod of chastisement in the king's hands. Another class desist
from similar acts through fear of Yama's rod, and yet another
from fear of the next world.' Another class of persons desist
from sinful acts through fear of society. Thus, O king, in
this world, whose course is such, everything is dependent on
the rod of chastisement !* There is a class of persons who are
restrained by only the rod of chastisement from devouring one
another. If the rod of chastisement did not protect people,
they would have sunk in the darkness of hell." The rod of
chastisement (Danda) has been so named by the wise because
it restrains the ungovernable and punishes the wicked.^ The
chastisement of Brahmanas should be by word of mouth ; of
Kshatriyas, by giving them only that much of food as would
suface for the support of life ; of Vaigyas, by the imposition

^a^ana Parva.] canti parva. 37

of fines and furfcltures of property, while for Cudras (here
is no punishment.'* For keeping men awako (to tht;ir duties)
and for the protection of property, ordinances, 0 king, have
been established in the world, under the name of chastisement
(or punitive legislation).'" Thither where Chastisement, of
dark complexion and red eyes, stands in an attitude of readi-
ness (to grapple Avith every offender) and the king is of righte-
ous vision, the subjects never forget themselves." The Brah-
machdrin and the house-holder, the recluse in the forest and
the religious mendicant, all these walk in their respective ways
through fear of chastisement alone.'^ He that is without any
fear, O king, never performs a sacrifice. He that is without
fear never giveth away. The man that is without any fear
never desires to adhere to any engagement or compact.'^ With-
out piercing the vitals of others, without achieving the most
difficult feats, and without slaying creatures like a fisherman
(slaying fish), no person can obtain great prosperity.'^f With-
out slauo-htcr, no man has been able to achieve fame in this
world or acquire wealth or subjects. Indra himself, by the
slaughter of Vritra, became the cjreat Indra.'* Those amongst
the gods that are given to slaughtering others are adored much
more by men. Rudra, Skanda, Cakra, Agni, Varuna, are all
slaughterers.'* Kala and Mrityu and Vayu and Kuvera and
Surya, the Vasus, the Maruts, the Saddhyfts, and the Vi^^ve-
devas, O Bharata, are all slaughters.'^ Humbled by their
prowess, all people bend to these gods, but not to Brahman or
Dhatri or Pushan at any time." Only a few men that are
of noble dispo.sition adore in all their acts those among
the gods that are equally disposed towards all creatures and

» Censure is the only punishment for a Brahmana offender. A
Kshatriya may be punished by takinf^ away all hia property, but care
should be taken to <;ive him food sufficient for maintaining life. A Vai9ya
Bhould be punished by forfeiture of possessions. There is practically no
punishment for a Cudra, for beinj; unable to possess wealth, disposses-
sion of wealth cannot be a punishment in his case ; again, service being
his duty, the imposition of labour on him cannot be a punishment.
For all that, hard work may be imposed upon him.— T.

t A fisherman who would not slay fiih would go without food.— T.

38 MAHABHAR.VTA. [RajadharriiHnu"

that are self-restrained and peaceful." I do not behold the
creature in this world that supports life without doing any
act of injury to others. Animals live upon animals, the
stronger upon the weaker.'" The mungoose devours mice ; the
cat devours the mungoose ; the dog devours the cat ; the dog
again is devoured by the spotted leopard.*' Behold, all
things again are devoured by the Destroyer when he comes !
This mobile and immobile universe is food for living creatures."
This has been ordained by the gods. The man of know-
ledge, therefore, is never stupified at it. It beioveth thee,
O great king, to become that which thou art by birth !'*
Foolish (Kshatriyas) alone, restraining wrath and joy, take re-
fuge in the woods. The very ascetics cannot support their lives
without killing creatures.** In water, on earth, and in fruits,
there are innumerable creature"^. It is not true that one does
not slaughter them. What higher duty is there than sup-
porting one's life ?*** There are many creatures that are so
minute that their existence can only be inferred. With the fall-
ing of the eyelids alone, they are destroyed.** There are men
who subduing wrath and pride betake themselves to ascetic
courses of life and leaving villages and towns repair to the woods.
Arrived there, those men may be seen to be so stupified as to
adopt the domestic mode of life once more.*' Others may be
seen, who (in the observance of domesticity) tilling the soil,
uprooting herbs, cutting off trees and killing birds and ani-
mals, perform sacrifices and at last attain to heaven.** O son
of Kunti, I have no doubt in this that the acts of all creatures
become crowned with success only when the policy of chastise-
ment is properly applied.*^ If chastisement were abolished
from the world, creatures would soon be destroyed. Like fishes
in the water, stronger animals prey on the weaker.*" This
truth was formerly spoken by Brahman himself, viz., that
chastisement, properly applied, upholds creatures. Behold, the
the very fires, Avhen extinguished, blaze up again, in fright,
when blown ! This is due to the fear of force or chastishment.^*

* The sense is that if in supporting life one killb these creaturea,
he does not iu au way commit eiu. — T.

'^sana Parva.] canti parva,"

S{

If there were no chastisement in the world distinguishing the
good from the bad, then the whole world would have been
enveloped in utter darkness and all things would have been
confounded.*^ Even they tliat ari"; breakers of rules, that are
atheists and scoffers of the Vcdas, afflicted by chastisement,
soon become disposed to observe rules and restrictions."*'
Every one in this world is kept straight by chastisement. A
person naturally pure and righteous is scarce. Yielding to the
fear of chastisement, man becomes disposed to observe rules
and restraints." Cha=;tisement was ordained by the Creator
himself for protecting lleligion and Profit, for the happiness
of all the four orders, and for making them righteous and
modest.'* If chastisement could not inspire fear, then ravens
and beasts of prey would have eaten up all other animals and
men and the clarified butter intended for sacrifices.** If chas-
tisement did not uphold and protect, then nobody would have
stiidiod the Vedas, nobody would have milked a milch cow
and no maiden would have married."-f- If chastisement did
not uphold and protect, then ravage and confusion would have
set in on every side, and all barriers would have been swept
away, and the idea of property would have disappeared."
If chastisement did not uphold and protect, people could
never duly perform annual sacrifices with large presents.'*
If chastisement did not uphold and protect, no one, to what-
ever mode of lite he might belong, would observe the duties of
that mode as declared (in the scriptures), and no one would
have succeeded in acquiring kiiowledge.*°t Neither camels
nor oxen, nor horses, nor mules, nor asses, would, even if
yoked thereto, would drag cars and carriages, if chastisement

* Bhoqdjfi is exulained by Nilak.mtha as Palanaija (mari/yuduya),
■f The ineaninp; seems to be that the niilch cow suffers herself to be
milked, only through fear of chastisement, and maidens also marrj-
without practisiiirr free love, through fear of chastisement by the kin"'
society, or Yama iu the next world. — T.

t If this does not come up to the grossness of the doctrine— spare the
rod and ruin the clrild, — it at least is plain that the fear of bein»
regarded a dunce and a fool and of incurriiig the ridicule or displeasure of
the tutor and class-mates, induces one to acquire knowledge.— T.

40. MAHABHARATA, [Rs.jadharm(inu^

did not uphold and protect.** Upon chastisement depend all
creatures. The learned, therefore, say that chastisement is the
root of everything. Upon chastisement rests the heaven, that
men desire, and upon it rests this world also.** Thither where
foe-destroying chastisement is well applied, no sin, no decep-
tion, and no wickedness, is to be seen.*' If the rod of chas-
tisement be not uplifted, the dog will lick the sacrificial
butter. The crow also would take away the first (sacrificial)
offering, if that rod were not kept uplifted.** Righteously or
unrighteously, this kingdom hath now become ours. Our duty
now is to abandon grief. Do thou, therefore, enjoy it and per-
form sacrifices !** Men that are fortunate, living with their
dear wives (and children), eat good food, wear excellent clothes,
and cheerfully acquire virtue.** All our acts, without doubt,
are dependent on wealth ; that wealth again is dependent on
chastisement. Behold, therefore, the importance of chastise-
ment !*' Duties have been declared for only the maintenance
of the relations of the world. There are two things here, viz.,
abstention from injury and injury prompted by righteous
motives. Of these two, that is superior by which righteous-
ness may be acquired.*** There is no act that is Avholly meri-
torious, nor any that is wholly wicked. Right or wrong, in
all acts, something of both is seen.*^ Subjecting animals to
castration, their horns again are cut off. They are then made to
bear weights, are tethered, and chastised.'" In this world that
is unsubstantial and rotten with abuses and rendered painful,
O monarch, do thou practise the ancient customs of men,
following the rules and analogies cited above 1'* Perform sacri-
fices, give alms, protect thy subjects, and practise righteousness !
Slay thy foes, 0 son of Kunti, and protect thy friends !" Let

* The illustration used by the commentator is that it is better to kill
the tiger that his invaded the fold than remain quiet for fear of injuring
that beast of prey and commit sin. For that slaughter there is merit,
for if not slaughtered, the beast will slaughter the kiue before the
spectator's eyes and the latter would incur sin by passively witnessing
the sight. At any rate, to be more general, it is better to injure, says
Arjuna, from righteous motives than not to injure from fear of sin. — T.

^sana Parva.] CANti parva. 4! •

no cheerlepsuess be thine, O king, while slaying f« es ! He that
does it, O Bharata, does not incur the slightest sin !" Ho
that takes up a weapon and slays an arme 1 foe advancing
against him, does not incur the sin of killing a foetus, for it is
the wrath of the advancing foe that provokes the wrath of
the slayer.** The inner soul of every creature is incapable of
being slain. When the soul is incapable of being slain, how
then can one be slain by another ?*' As a person enters a new
house, even so a creature enters successive bodies." Abandon-*
ing forms that are worn out, a creature acquires new forms.
People capable of seeing the truth regard this transformation,
to be death.' "''

Section XVI.

Vai^ampiiyana said, — "After the conclusion of Arjuna'3
speech, Bhimasena of great wrath and energy, mustering all
his patience, said these words unto his eldest brother:' — 'Thou
art, O monarch, conversant with all duties ! There is nothing
unknown to thee ! We always wish to imitate thy conduct,
but, alas, we cannot do it ? — / tuill not say anythmg ! /,
will not say anything ! — even this is what I had washed !
Impelled, however, by great grief I am constrained to say
something ! Listen to these words of mine, O ruler of men !*
Through the stupeftiction of thy faculties, everything is en-
dangered, and ourselves are being made cheerless and weak !*
How is it that thou that art the ruler of the world, thou thati
art conversant with all branches of knowledge, sufterest thy
understanding to be clouded, in consequence of cheerlessness,
like a coward ?• The righteous aiid unrighteous paths of the
world are known to thee ! There is nothing belonging either
to the future or the present that is also unknown to thee,
O puissant one •* When such is the case, O monarch, I will
indicate, O ruler of men, the reasons in favor of your assuming
sovereignty Listen to me with undivided attention !^ There
are two kinds of diseases, viz., physical and mental. Each
springs from the other. None of them can be seen existing
independently.* Withoiit doubt, mental diseases spring fiom
6

40 iiAHABHARATAi [Rajadharmdnti^

physical ones. Similarly physical diseases spring from mental
ones. This is the truth.' He that indulgeth in regrets on
account of past physical or mental woes, reapeth woe from
woe and suffereth double woe."* Cold, heat, and wind, —
these three are the attributes of the body.* Their existence
in harmony is the sign of health." If one of the three pre-
vails over the rest, remedies have been laid down. Cold is
checked by heat, and heat is checked by cold." Goodness, pas-
sion, and darkness are the three atributes of the mind. The
existence of these three in harmony is the sign of (mental)
health.** If one of these prevails over the rest, remedies
have been prescribed. Grief is checked by joy, and joy is
checked by grief.'* One, living in the present enjoyment of
this, wishes to recollect his past woes. Another, living in the
present suffering of woe, wishes to recollect his past bliss."
Thou, however, wert never sad in grief or glad in bliss.-|-
Thou shouldst not, therefore, use thy memory for becoming
sad during times of bliss, or glad during times of woe. It
seems that Destiny is all-powerful. Or, if it be thy nature,
•in consequence of which thou art thus afflicted,'*"''' how is it
that it does not behove thee to recollect the sight thou sawest
before, viz., the scantily-clad Krishna dragged, while in her
season, before the assembly ?f Why does it not behove thee
to recollect our expulsion from the (Kuru) city and our exile
(into the woods) dressed in deer-skins, as also our living in the
great forests ?" Why hast thou forgotten the woes inflicted by
Jatasura, the battle with Chitrasena, and the distress suffered
at the hands of the Sindhu king ?*° Why hast thou forgotten
the kick received by the princess Draupadi from Kichaka while

* Otherwise named Phlegm, bile, and wind. — T.

f The sense is that thou wert ever superior to joy and grief and never

Buflferedst thyself to be elated with joy or depressed with grief. — T.

X The argument seems to be this : if it is thy nature to call back thy
woes even when happiness is before thee, why dost thou not then re-
collect the insult to our wife 2 The recollection of this insult will fill thee
^ith wrath and convince thee that in slaying thy foes, — those insulters of
thy wife, — thou hast acted very properly. — T,

fdsana Farva.] canti parva. f8>

we were living in concealment ?" A fierce battle, O chastLser
of foes, like that which thou hast fought with Bhishma and
Drona is now before thee, to be fought, (however) with thy
mind alone !*" Indeed, that battle is now before thee in which
there is no need of arrows, of friends, of relatives and kins-
men, but which will have to be fought with thy mind alone 1*'
If thou givest up thy life-breaths before conquering in this
battle, then, assuming another body, thou shalt have to
fight these very foes again !'** Therefore, fight that battle
this very day, O bull of Bharata's race, disregarding the con-
cerns of thy body, and aided by thy own acts, conquer
and identify thyself with thy mind's foe l-f'* If thou canst
not win that battle, what will be thy condition ? On the
other hand, by winning it, O monarch, thou shalt have at-
tained the great end of life !** Applying thy intellect to this^
and ascertaining the right and the wrong paths of creatures^
follow thou the course adopted by thy sires before thee and
govern properly thy kingdom,'^ By good luck, O king, the
sinful Duryodhana hath been slain with all his followers i By
good luck, thou too hast attained to the condition of Draupa-
di's locks,+" Perform with due rites and profuse presents the-

* The meaning is that in consequence of thy abandonmeat of pros-
perity and kingdom and, therefore, of the means of eflfecting thy salva-
tion by sacrifice and gifts and other acts of piety, thou shalt have to be
re-born and to renew this mental battle with thy doubts. — T.

+ This is a difficult rerse, aud I am not sure that I Lave understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktariipasya. According to Nilakantha, this means that thou
shouldst go to, i. e.y conquer, and identify thyself with, the param or
foe of that which is of unmanifest form, viz., the mind ; of course, this
would mean that Yudhishthira should identify himself with his own
soul, for it is the soul which is his foe and with which he is battling.
Such conquest and identification implies the cessation of the battle and,
hence, the attainment of tranquillity.— T.

X The condition of Draicpadi's locks, — i. e., thou hast been restored to
thy normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Dusyisana. After the slaughter of the
Kurus, those locks were bound up as before, or restored to their normal
condition.— T.

44 MAHABHARATA. [Mdjadharmanu-

horse-sacrifice. We are thy servants, O son of Pritha, as also
Vasudeva of great energy !' "*'

Section XVII. ;

"Yudhishthira said, — 'Discontent, heedlessness, attachment :

i

to earthly goods, the absence of tranquility, might, folly, vanity, '

and anxiety,' — affected by these sins, O Bhima, thou covetest

Boveriegnty ! Freed from desire, prevailing over joy and grief i

and attaining to tranquillity, strive thou to be happy !' That j

peerless monarch who will govern this unbounded Earth, will ]

i

have but one stomach ! Why dost thou then applaud this j

course of life ?* One's desires, O bull of Bharata's race, are ■

incapable of being filled in a day, or in many months. Desire, i

Tvhich is incapable of gratification, cannot, indeed, be filled in i

course of one's whole life.* Fire, when fed with fuel, blazeth !

I

forth ; when not so fed, it is extinguished. Do thou, therefore, ■

extinguish with little food the fire in thy stomach when it

appears.* He that is bereft of wisdom seeks much food for his j

stomach. Conquer thy stomach first. (Thou shalt then be able i

to conquer the Earth). The Earth being conquered, that which j

is for thy permanent good will then be won by thee !* Thou ap- ;

plaudest worldly desires and enjoyments and prosperity. They, !
■however, that have renounced all enjoyments and reduced

their bodies by penances, attain to regions of beatitude.' I

The acquisition and preservation of kingdom is attended with i

Jboth righteousness and unrighteousness. The desire for them |
exists in thee. Free thyself, however, from thy great bur-
thens, and adopt Renunciation.' The tiger, for filling one

stomach of his, slaughters many animals. Other animals desti- ;
lute of strength and moved by covetousness live upon the

tiger's prey.^* If kings, accepting earthly possessions, practise !

* The Bengal tiger acts a3 a fisher to both animals and men. When

the tiger goes on a fishing expedition, what it usually does is to catch i

large fishes from shallow streams and throw them landwards far from the j

Water's edge. The poor beast is very often followed, unperceived, by i

the smaller carnivorous animals, and sometimes by bands of fishermen. I \

have seen large fishea with the claw-marks of the tiger ou them exposed j

for Bale in a village market. — T. ,

jlsana Parva.] canti parva. 45

Renunciation, they can never have contentment. Behold the
loss of understandinc; that is noticeable in them !'" As a
matter of fact, however, they who subsist on leaves of trees, or
use two stones only or their teeth alone for husking their grain,
or live upon water only or air alone, succeed in conquering
hell."* That king who rules this wide unbounded Earth, and
that person who regards gold and pebbles equally, amongst these
two, the latter is said to have attained the object of his life and
not the former." Depending, therefore, upon that which is
the eternal refu'^e of joy both here and hereafter, cease thou
to act and hope with respect to thy wishes and cease to bear
attachment to them." They that have given up desire and
enjoyment have never to grieve. Thou, however, grievest for
enjoyments.-f Discarding desire and enjoyment, thou mayst
succeed in liberating thyself from false speech.'*:}: There are
but two well-known paths (for us\ viz., the path of the Pitris
and the path of the gods. They that perform sacrifices go by
the Pifri-path, while they that are for salvation, go by the
god-path.'*ir By penances, by Brahmacharyya , by study (of
the Vedas), the great Rishis, casting off their bodies, proceed
to regions that are above the power of Death.'* Worldly en-
joyments have been styled as bonds. They have also been
called Action. Liberated from those two sins, (viz., bonds
and action), one attains to the highest end." Mention is made
of a verse sung (of old) by Janaka who was freed from the pairs
of oppositcs, liberated from desire and enjoyments, and observant
of the religion of Mohsha.^^ (That verse runs thus :) — My

* The sense seems to be that unless Icings perform such penances they
cannot escape hell. Such penances, however, are impossible for them as
long as they are in the midst of luxuries. To accept wealth and not use
it, therefore, is impracticable. — T.

+ /. <?., Thou art not liberated from desire. — T.

X The false speech, in this instance, consi.sts in professing one's self
to be really unattached while enjoying wealth and power, i. e., the hypro-
critical profession of Renunciation in the midst of luxuries. As already
said by Yudhishthira, such Renunciation is impracticable.— T.

^ The path of the Pitris means the course of Vedic rites by which
one attains to bliss hereafter. The path of the gods means the abandoD-
»eut of religious litea for contemplatioa aud pioua conduct.— T.

46 MAHABHARATA. ItaJadJia'i'manw

treasures are immense, yet I have nothing ! If again the whole
of Mithila were burnt and reduced to ashes, nothing of mine
will be burnt !" — As a person on the hill-top looketh down upon
men on the plain below, so he that has got up on the top of the
mansion of knowledge, seeth people grieving for things that do
not call for grief. He, however, that is of foolish understand-
ing, does not see this.'" He who, casting his eyes on visible
things, really seeth them, is said to have eyes and understand-
ing. The faculty called understanding is so called because of
the knowledge and comprehension it gives of unknown and in-
comprehensible things.** He who is acquainted with the words
of persons that are learned, that are of cleansed souls, and that
have attained to a state oi Brahma, succeeds in obtaining great
honors.'* When one seeth creatures of infinite diversity to
be all one and the same and to be but diversified emanations
from the same essence, one is then said to have attained
BrahmaV* Those who reach this high state of culture attain
to that supreme and blissful end, and not they who are with-
out knowledge, or they who are of little and narrow souls, or
they who are bereft of understanding, or they who are without
penances. Indeed, everything rests on the (cultivated) under-
standing !'"»*

Section XVIII.

■Vai<jampayana said, — "When Yudhishthira, after saying
these words, became silent, Arjuna, afflicted by that speech of
the king, and burning with sorrow and grief, once more ad-
dressed his eldest brother, saying,' — 'People recite this old
history, O Bharata, about the discourse between the ruler of
the Videhas and his queen.' That history has reference to the
words which the grief-stricken spouse of the ruler of the Vide-

■* This truth has been expressed in various forms of language in
▼arious passages of the Mahabharata. The fact is, the unification of
infinite variety and its identification with the Supreme Soul is attain-
ment of Brahma. One, therefore, that has attained to Brahma ceases to
regard himself as separate from the rest of the universe. Selfishness,
the root of ain and injury, disappears from him.— T.

'^dsana Parva.] canti parva^ 47

has had said to her lord when the latter, abandoning his
kingdom, had resolved to lead a life of mendicancy.' Casting
off wealth and children and wives and precious possessions of
various kinds and the established path for acquiring religious
merit and fire itself,* king Janaka shaved his head (and as-
sumed the garb of a mendicant).* His dear spouse beheld him
deprived of wealth, installed in the observance of the vow of
mendicancy, resolved to abstain from inflicting any kind of
injury on others, free from vanity of every kind, and prepared
to subsist upon a handful of barley fallen off from the stalk
(and to be got by picking the grains from crevices in the field).'
Approaching her lord at a time when no one was with him,
the queen, endued with great strength of mind, fearlessly and
in wrath, told him these words fraught with reason :* — Why
hast thou adojjted a life of mendicancy, abandoning thy king-
dom full of wealth and corn ? A handful of fallen off barley
cannot be proper for thee !' Thy resolution tallies not with
thy acts,-f- since abandonding thy large kingdom thou covetest,
O king, a handful of grain !^ With this handful of barley,
O king, shalt thou succeed in gratifying thy guests, gods,
Jiishis, and Pitris ? This thy labour, therefore, is bootless !*
Ala?, abandoned by all these, viz., gods, guests, and Pitris,
thou leadest a life of wandering mendicancy, O king, having
cast off all action !'° Thou wert, before this, the supporter of
thousands of Brfdimanas versed in the three Vedas and of
many more besides ! How canst thou desire to beg of them thy
own food today ?" Abandoning thy blazing prosperity, thou
castest thy eyes around like a dog (for his food) ! Thy mother
hath today been made sonless by thee, and thy spouse, the
princess of Ko^ala, a widow !'* These helpless Kshatriyas,
expectant of fruit and religious merit, wait upon thee, plac-
ing all their hopes on thee !*' B^' killing those hopes of
theirs, to what regions shalt^ thou go, O king, especially
when salvation is doubtful and creatures arc dependent on

* /. e., Sacrifice.'!. — T.

t Litterally, 'thy rtsolution is of one kind, wLile tby acta arc of
another kind !'— T.

48 MAHABHARATA. [Rcljadharmxnu^

actions ?'** Sinful as thou art, thou hast neither this world
nor the other, since thou wishest to live, having cast off
thy wedded wife ?-f' • Why, indeed, dost thou lead a life of
wandering mendicancy, abstaining from all actions, after hav-
ing abandoned garlands and perfumes and ornaments and robes
of diverse kinds ?** Having been, as it were, a large and socred
lake unto all creatures, having been a mighty tree worthy of
adoration (and granting its shelter unto all), alas, how canst
thou wait upon and worship others V If even an elephant
desist from all work, carnivorous creatures coming in packs
and innumerable worms would eat it up. What need be said of
thyself that art so powerless ?'*:|: How couldst thy heart be set
on that mode of life which recommends an earthen pot, and a
triple-headed stick, and which forces one to abandon his very
clothes'' and which permits the acceptance of only a handful
of barley after abandonment of everything ? If, again, thou
sayest that kingdom and a handful of barley are the same to
thee, then why dost thou abandon the former !" If, again, a
handful of barley becomes an object of attachment with thee,
then thy original resolution (of abandoning everything) falls to
the ground ! If, again, thou canst act up to thy resolution of
abandoning everything, then who am I to thee, who art thou
to me, and what can be thy grace to me IV^ If thou beest
inclined to grace, rule then this Earth ! They that are desirous
of happiness but are very poor and indigent and abandoned

* Paratantreshu is explained by Nilakaiitha as "dependent on des-
tiny." If this means the fate that connects one's present life with the
aets of a former one, the explanation is not incorrect. The more obvious
meaning, however, is "dependent on action." — T.

+ A wediled wife is the companion of one's religious acts. — T.

X Thou shouldst not, therefore, abandon action.— T.

IT The meaning seems to be tliis : if a person can truly act up to his
resolution of complete renunciatioii of everything, then that person
stands alone in the midst of the world, and he is nobody's, and nobody
is his. Hence, h« can neither be pleased nor displeased with any one.
King Janaka's abamlonraent, therefore, of wife and kingdom, is incon-
sistent with that perfect Renunciation or withdrawal of self within self.
He might continue to enjoy his possessions without being at all attached
to or affected by them. — T,

'^.(isana Parva.] canti parva. 49

by friends may adopt Remmciatiou." But he wlio imitates
those men by abandoning palatial mansions and beds and
veliicles and robes and ornaments, acts improperly, indeed.'*
One always accepts gifts made by others : another always makc3
gifts. Thou knowest the dift'erence between the two. Who,
indeed, of these two should be regarded superior?** If a gift
be made to one who always accpti gifts, or to one that is
possessed of pride, that gift becomes bootless like the clarified
butter that is poured upon a forest-conflagration.'** As a
fire, O king, never dies till it has consumed all that haa
been thrown into it, even so a beggar can never be silenced till
he receives a donative." In this world, the food that is given
by a charitable person is the sure support of the pious. If,
therefore, the king docs not give (food), where will the pious
that arc desirous of salvation go ?*^i- They that have food (in
their houses) are house-holders. Mendicants are supported by
them. Life flows from food. Therefore, the giver of food is the
giver of life." Coming out from among those that lead a
domestic mode of life, mendicants depend upon those very per-
sons from whom they come. Those self-restraii.ed men, by
doing this, acquire and enjoy fame and power." One is not to
be called a mendicant for his having only renounced his
possessions, or for his having only adopted a life of dependence
on eleemosynary charity. He who renounces the possessions and
pleasures of the world in a sincere frame of mind is to be re-
garded a true mendicant.'^t Unattached at heart though
attached in outwxrd show, stmding aloof from the world,
having broken all his bonds, and regarding friend and foe
equally, such a man, O king, is regarded to be emancipate !"
Having shaved their heads clean and adopted the brown robe,
men may be seen to betake themselves to a life of wandering

* Such libations, to be efficacious, ought to be poured upon firea
properly kindled ■w\t]i mantras. — T.

+ Therefore, Janaka should resume his kingdom and practise charity;
otherwise, reliijions moiidicaiits would be undone. — T.

I Such a man mirrht rule even a kin£:;dom without farfeitinj* hia titl«
to be regarded a meudicant, for he miglit rule without attacUmeut.— T.
7

5(J MAHABHARATAi [HajadharnianVt*

mendicancy, though bound by vYirious ties and though ever on
the look out for bootless wealth.'* They who, casting off the
three Vedas, their usual occupations, and children, adopt a life
of mendicancy by taking up the triple-headed crutch and the
brown robe, are really persons of little understanding.** With-
out having cast off wrath and other faults, the adoption of
only the brown ifobe, know, O king, is due to the desire of
earning* the means of sustenance ! Those persons of clean-
shaved heads that have set up the banner of virtue, have this
only (viz., the acquisition of sustenance) for their object in
life.'* Therefore, O king, keeping thy passions under control,
do thou win regions of bliss hereafter by supporting them that
ar3 truly pious amongst men of matted locks or clean-shaved
heads, naked or clad in rags, or skins or brown robes !" Who
is there that is more virtuous than he who maintains his sacred
fire, who performs sacrifices with presents of animals and
Dakshind, and who practises charity day and night ?'*' —

"Arjuna continued, — ^'King Janaka is regarded to have been
a truth-knowing person in this world. Even he, in this
matter, (viz., the ascertainment of duty) had become stupi-
fied. Do not yield to stupefaction !" Even thus the duties of
Domesticity are observed by persons practising charity. By
abstaining from injuries of all kinds, by casting off desire and
wrath," by being engaged in protecting all creatures, by
observing the excellent duty of charity, and lastly by cherish-
ing superiors and persons of age, we shall succeed in attain-
ing siich regions of bliss as we like.'' By duly gratifying
godS; guests, and all creatures, by worshipping Brahmanas,
and by truthfulness of speech, we shall certainly attain to
desirable regions of bliss.' "*"*

Section XIX.

"Yudhishthira said, — 'I am conversant with both the Vedas ■
and the scriptures that lead to the attainment of .Sra^ma. In ;
the Vedas there are precepts of both kinds, viz., those that |
inculcate action and those that inculcate renouncement of j
action.' The scriptures are confounding and their conclusions j

'pasayia Parva.] canti parva. &1

are based upon reasons. The truth, however, that is in th^e
Mantras, is duly known to me.' Thou art conversant only
with weapons and observant of the practices of. heroes. Thou
art unable to understand truly the sense of the scriptures I*
If thou wert really acquainted with duty, then thou couldst
have understood that words such as these ought not to havo
been addressed to me by even one possessed of the clearest in-
sight into the moaning of the scriptures and acquainted with
the truths of religion.* That, however, which thou hast said
unto me, induced by fraternal aft'cction, has been fit and proper,
O son of Kunti ! I am, for that, gratified with thee, O
Arjuna !* There is no one equal to thee in the three worlds
in all duties connected with battle and in skill in respect of
diverse kinds of acts,' Thou mayst^ therefore, speak of the
aubtilities connected with those subjects, — subtilities, that is,
that are impenetrable by others. It behoveth thee not, how-
ever, 0 Dhananjaya,^ to doubt my intelligence !^ Thou art
conversant with the science of battle, but thou hast never
waited upon the aged. Thou knowest not] the conclusions arrived
at by those that have studied the subject in brief and in detail !
Even this is the conclusion of intelligent men whose under-
standings are bent on achieving salvation, viz., that amongst
ascetic penances, renunciation, and knowledge oi Brahma, the
second is superior to the first, and the third, is superior to the
second.*"' This, however, that thou thinkest, viz., that there
is nothing superior to wealth, is an error. I will convince
thee of it, so that wealth may not again appear to thee in that
light.'" All men that are righteous are seen to be devoted to
ascetic penances and the study of the Vedas. The JRishis also,
that have many eternal regions for them, have the merit of
penances." Others possessed of tranquillity of soul, having
no enemies, and dwelling in the woods, have, through penancoa
and study of the Vedas, proceeded to heaven.** Pious men, by
restraining desuo for worldly possessions, and casting otf
that darkness which is born of folly, proceed northward (i. e.,
by luminous paths) to the regions reserved for practicers of
of Renunciation.'^ The path that lies to the south and that
leads to regions of light i, c, lunar regions), are reserved ioK

B2 MAHABHARATA. [RajadharmolnU'

men devoted to action. These are attained by persons subject
to birth and death.'* That end, however, which persons desirous
of salvation have before their eyes, is indescribable. Yoga is
the best means for attaining to it. It is not easy to explain it
(to thee) !'• Those that are learned live, reflecting on the
scriptures from desire of finding what is unreal. They are, how-
ever, often led away to this and to that in the belief that the
object of their search exists in this and that." Having mustered,
however, the Vedas, the Aranyakas, and the other scriptures,
they miss the real like men failing to find ^olid timber in an up-
rooted banana plant." Some there are who, disbelieving in its
unity, regard the Soul, that dwells in this physical frame consist-
ing of the five elements, to be possessed of the attributes of
desire and aversion (and others).'** Incapable of being seen
by the eye, exceedingly subtile, and inexpressible by words, it
re/olves in a raund (of rebirths) among the creatures of the
Earth, keeping before it that which is the root of action. '*•)-
Havinsf made the Soul advance towards itself which is the
spring of every kind of blessedness, having restrained all
desires of the mind, and having cast off all kinds of action,
one may become perfectly independent and happy.'" When
there is such a path that is trod by the righteous and that is
attainable by Knowledge, why, O Arjuna, dost thou applaud
wealth which is full of every kind of calamity ?" Men of
olden times that were conversant with the scriptures, O
Bharata, — men that were always engaged in gifts and sacrifices
and action, were of this opinion, O Bharata !'* There are

* Refers to the well-known definition of the soul or mind in the
U'lya, philosophy, which says that it is distinguished by the attributes of
desire, aversion, and will, pleasure and pain, and the cognitive faculties.

+ The soul, though really bereft of attributes, nevertheless revolves
in a round among creatures, i, e., enters other bodies on the dissolution
of those previously occupied. The reason of this round or continual
journey is Avidyd or illusion, viz.^ that absence of true knowledge in
consequence of which men engage themselves in action. When freed from
this Avidyd^ action ceases, and the soul becomes displayed in its tru**
nature, which consiBts ia the absence of all attributes.— T.

ipcisana Parva.] canti parva. 53

some fools who, accomplished iu the science of iirgumentation,
deny the existence of the Soul, in consequence of the strength
of their convictions of a previous lifV>, It is very difficult
to make them accept this truth about final omaiicipation.*'*
Those wicked men, though possessed of great learning, travel
all over the Eirth, mak'ng speeches in assemblies, and de-
precating the true doctrine about emancipation.** O Partha,
who else will succeed in understanding that which we do
not understand ? Indeed, (as those men cannot understand
the true moaning of the scriptures), similarly they cannot
succeed in knowing those wise and pious persons that are
truly great and that have deep acquaintance with the scrip-
tures.** O son of Kunti, men acquainted with truth obtain
Brahiivi by asceticism and intelligence, and great happiness
by Renunciation.**' "

Section XX.

Vai<;ampayana said, — "After Yudhishthira had stopped, the
great ascetic Devasthana, possessed of eloquence, said these
words, fraught with reason, unto the king.*

"Devasthana said, — 'Phalguna has told thee that there is
nothing superior to wealth. I shall discourse to thee on that
subject. Listen to me with undivided attention !* O Ajata-
9atru, thou hast righteously won the Earth. Having won her,
it behoves thee not, O king, to abandon her without cause !'
Four modes of life arc indicated in the Vedas. Do thou, O
king, duly pass through them, one after another !* At present
thou shouldst, therefore, perform great sacrifices with profuse
presents ! Amongst the very Rishin, some are engaged in
the sacrifice represented by Vcdic study, and some in that
represented by knowledge.' Therefore, O Bh.arata, thou must
know that the very ascetics also are addicted to action ! The

* Hetumantah Panditah means — learned in the science of reasoning ;
Dridhapurva is explained by Nilkantha as persons endued with stronj;
convictions of a past life ; Siidtordvartah meana difficult of being made
to understand.— T.

54 MAHABHARATA. [Rajctdharmanw

VaikhUnasds, however, are said to preach* that he who does
not seek for wealth is superior to him that seeks for it.* I
think that he who would follow that precept would incur many
faults.' Men collect together diverse things (for the per-
formance of sacrifices) simply because of the (Vedic) ordinance.
He who, tainted by his own understanding, giveth away
wealth to an undeserving person without giving it to the
deserving, doth not know that he incurs the sin of killing a
foetus.-f* The exercise of the duty of charity after discriminat-
ing the deserving from the undeserving is not easy.' The
supreme Ordainer created wealth for Sacrifice, and He created
man also for taking care of that wealth and for performing
Sacrifice. For this reason, the whole of one's wealth should
be applied to sacrifice. Pleasure would follow from it as a
natural consequence.'" Possessed of abundant energy, Indra,
by the performance of diverse sacrifices with profuse gifts of
valuables, surpassed all the gods. Having got their chiefship
by that means, he shineth in heaven. Therefore, everything
should be applied to Sacrifices." Clad in deer-skins, the high-
souled Mahadeva, having poured his own self as a libation in
the sacrifice called Sarva, became the first of gods, and sur-
passing all creatures in the universe and prevailing over them
by means of that achievement, shines in resplendence." King
Marutta, the son of Avikshit, by the profusion of his wealth,
vanquished Cakra himeslf, the chief of the gods. In the great
sacrifice he performed, all the vessels were of gold, and Cree-

* The sense is that instead of performing sacrifices after acquisition
of wealth, it is better not to perform sacrifices if they cannot be per-
formed without wealth. Nilakantha, by interpreting Dhanthehi as sacri-
fices which have wealth for the means of their accomplishment, would
come to this meaning directly. — T.

t The last line of 8 and the first line of 9 are to be taken together ;,
dLtmdnam is explained by Nilakantha as meaning something that is re-
garded as dear as self, i. e., wealth. Such a person incurs the sin of
killing a foetus, because that sin proceeds from killing one's own self.
Improper use of wealth is, of course, regarded aa killing one's owu
self.— T.

^clsana Farva.] canti parya, • 55

herself came in person." Thou hast heard that the great
king Harishchandra, having performed sacrifices, earned great
merit and great happiness. Though a man, lie nevertheless
vanquished Cakra by his wealth. For this reason everything
should be applied to Sacrifice.' "**

Section XXI.

"Devasthana said, — *In this connection is cited an old his-
tory, viz., the discourse that Vrihaspati, asked by Indra,
delivered unto him.* Vrihaspati said, — Contentment is the
highest heaven, contentment is the highest bliss. There is
nothing higher than contentment. Contentment stands as
the highest.' When one draws away all his desires like a
tortoise drawing in all his limbs, then the natural resplendence
of his soul soon manifests itself.' When one does not fear
any creature, nor any creature is frightened at one, when one
conquers one's desire and aversion, then is one said to behold
one's soul.* When one, in deed, word, and thought, seeks to
injure nobody and cherish no desire, one is said to attain to
Brahma.* Thus, O son of Kunti, whatever religion is follow-
ed by creatures, they obtain corresponding fruits. Awaken
thyself by this consideration, O Bharata !'* Some praise
Peace fulness, some praise Exertion ; some there are that praise
Contemplation ; and some praise both Peaccfulness and Excr-
tion.-f Some praise Sacrifice ; others, Renunciation. Some
praise gifts ; others, acceptance.'"' Some, abandoning every-
thing, live in silent meditation. Some praise sovereignty and
the cherishing of subjects,' after slaying, cutting, and piercing

* The Crutis declare that he who frightens others is frisrhtened him-
sielf ; while he who frightens not, is not himself frightened. The fruits
won by a person correspond with liis practices. Yudhishthira is, ther.--
fore, exhorted to take the sovereignty, for sovereignty, righteously exir-
cised and without attachment, will crown him with bliss hereafter. — T.

t ^'ailcam na chdpare is explained by Nilakantha thus. Literally,
this means that "it is not that others do not (praise) ei-am or contempla-
tion," i. e., some there are that praise coutemplation or meditation.— T'

56 MAHABHARATA, [Rajadharminif,^

(foes). Some aro for passing their days in retirement. Ob-
serving all this, the conclusion of the learned is"* that that
religion which consists in not injuring any creature is worthy
of the approbation of the righteous. Abstention from injury,
trathfuine^s of speech, justice, comiiassion, self-restraint," pro-
creation (of offspring) upon one's own wives, amiability, modes-
ty, patience,— the practice of these is the best of all religions
a-, said by the self-create Manu himself. Therefore, O son of
K uiiti, d) thou observe this religion with care !"^ That Ksha-
triya, who, conversant with the truths of royal duties, takes
sovereignty upon himself, restraining his soul at all times,
equally regarduig that which is dear and that which is not,
and subsisting upon the remains of sacrificial feasts,*' who
i-i eiig i,ged in restraining the wicked and cherishing the
rightcLius, who obliges his subjects to tread in the path of
virtue and who himself treads in that path,'* who at last
transmits his crown t) his son and batakes himself to the
woods, there to live o.i the products of the wilderness and act
according to the ordinaices of the Vedas after having cast off
all idleness," — that Kshatriya who conducts himself thus,
conforming in everything to the well-known duties of kings, —
is sure to obtain e<cellent fruits in both this world and the
next. That final emancipation, of which thou speakest, is
exceedingly difficult to obtain, and its pursuit is attended with
many impediments.'* They that adopt such dut'es and practise
charity and as -etic penances, that are possessed of the quality
of compassion and are freed from desire and wrath,' ^ that are
engaged in ruling their subjects with righteousness and fight-
ing for the sake of kine and Bnlhmanas, attain hereafter to a
high end." For this the Rudras, with the Vasus and the Adi-
tyas, O scorcher of foes, and the Saddhyas and hosts of kings
ai-jpt this rjhgion. Prictising without heedlessness the duties
inculcated by thit religion, they attain to heaven through
tho53 acts of theirs.' "''

^dmna Parva.]

Section XXII.

Vaiijampfiyana said, — "After this, Arjuna once more ad-
dressed his eldest brother of unfading glory, viz., king Yu-
dhishthira of cheerless heart, and said these words :' — 'O thou
that art conversant with every kind of duty, having by the
practice of Kshatriya duties obtained sovereignty that is so
very difficult of acquisition, and having conquered all thy
foes, why dost thou burn in grief ?" O king, as regards Ksha-
triyas, death in battle is regarded more meritorious for them
than the performance of diverse sacrifices. It is so declared iu
the ordinance that lays down the duties of Kshatriyas.^ Pen-
ances and Renunciation are the duties of Brahmanas. Even
this is the ordinance (aftecting the two orders) about the
next world. Indeed, O puissant one, death in battle is laid
down for Kshatriyas.* The duties of Kshatriyas are exceed-
ingly fierce and are always connected with the use of weap-
ons, and it has been laid down, O chief of the Bharatas,
that they should, when the time comes, perish by weapons on
the field of battle.* The life of even a Brahman a, O king,
that lives in the observance of Kshatriya duties, is not cen-
surable, for Kshatriyas also have sprung from Brahman.*
Neither Renunciation, nor Sacrifice, nor Penances, nor depen-
dence on the wealth of others, O ruler of men, has been
ordained for Kshatriyas !' Thou art acquainted with all duties
and thou art of righteous soul, O bull of Bharata's race !
Thou art a wise king, skilled in all acts. Thou canst distin-
guish what is right in this world from what is wrong !•
Casting off this chcerlessness caused by repentance, address
thyself with a strong will to action. The heart of a Kshatriya
especially is hard as thunder.' Having by the excercise of
Kshatriya duties vann,uished thy foes and acquired empire
without a thorn in its side, conquer thy soul, O ruler of men,
and be engaged in the performance of sacrifices and the prac-
tice of charity !'" Indra himself, though a Brahmana, be-
came a Kshatriya in his acts, and battled with his sinful kins-
folk for eight hundred and ten times." Those acts of his, O
b

58 MAHABHARATA, [Rajadha'i'mcmi''

monarch, are a<iorable and worthy of praise. Through ihem
he obtained, as we have heard, the chiefship of the gods.**
' Do thou, therefore, O monarch, perform sacrifices with profuse
presents even as Indra did, O ruler of men, and thereby free
thyself from thy fever.'' Do' not, O bull among Kshatriyas,
grieve thus for what is past ! They that have been slain have
attained to the highest end, sanctified by weapons and agree-
ably to the ordinances of the Kshatriya religion.'* That which
has happened was ordained to happen. Destuiy, O tiger among
kings, is incapable of being resisted !' ""

Section XXIII.

Vaicjampayana said, — "Thus addressed by Arjuna of cu?ly
hair, the Kuru king born of Kunti remained speechless. Then^
the Island-born (Vyasa) said these words.'

"Vyasa said, — 'The words of Arjuna, O amiable Yudhish-
thira, are true. The highest religion, as declared by the
scriptures, depends on the duties of domesticit3^'^ Thou
art acquainted with all duties ! Do thou then duly prac-
tise the duties prescribed for thee (viz., the duties of domes-
ticity) ! A life of retirement in the woods, casting off the
duties of domesticity, has not been laid down for thee !'
The gods, Pitris, guests, and servants, all depend (for their
sustenance) upon the person leading a life of domesticity. Do
thou then support all these, O lord of Elarth !* Birds and
animals and various other creatures, O ruler of men, are
supported by men leading domestic lives. He, therefore, that
belongs to that mode of life, is superior (to all others).* A
life of domesticity is the most difficult of all the four modes
of life. Do thou practise that mode of life then, O Partha,
which is difficult of being practised by persons of unrestrained
senses.* Thou hast a good knowledge of all the Vedas. Thou
hast earned great ascetic merit. It behoveth thee, therefore,
to bear like an ox the burthen of thy ancestral kingdom !^
Penances, sacrifices, forgiveness, learning, mendicancy, keep-
ing the senses under control, contemplation, living in solitude,
contentment, and knowledge (of Brahma), should^ 0 king,

glsana Parua.] CANTi parva» 69

be striven after by Brahmanas to the best of their ability for
the attainment of success.' I shall now tell thee the duties
of Kshatriyas. They are not unknown to thee ! Sacrifice,
learning, exertion, ambition,* wielding 'the rod of punishment
fierceness, protection of subjects,* knowledge of the Vedas,
practise of all kinds of penances, goodness of conduct, acqui-
sition of wealth, and gifts to deserving persons,'" — these,
O king, well performed and acquired by persons of the royal
order, secure for them both this world and the next, as heard
by us." Amongst these, 0 son of Kunti, wielding the rod of
chastisement has been said to be the foremost. Strength must
always reside in a Kshatriya, and upon strength depends chas-
tisement." Those duties that I have mentioned are, O king,
the principal ones for Kshatriyas and contribute greatly to
their success. Vrihaspati, in this connection, sang this verse;"
— Like a snake devouring a mouse, the Earth devours a king
that is inclined to peace and a Brahmana that is exceedingly
attached to a life of domesticity !'* — It is heard again that the
royal sage Sudyumna, only by wielding the rod of chastise-
ment, obtained the highest success, like Daksha himself, the
son of Prachetas.'"

"Yudhishthira said, — 'O holy one, by what acts did Su-
dyumna, that lord of Earth, obtain the highest success? I
desire to hear the history of that king !''*

"Vyasa said, — 'In this connection is cited this old history.
There were two brothers, viz., Cankha and Likhita, of rigid
vows." The two brothers had two separate dwellings both of
which were beautiful. Situate by the bank of the stream
called Vahuda, both of those residences were adorned with
trees that were always burthened with flowers and fruits.''
Once on a time Likhita came to the residence of his brother
Cankha. At that time, however, Cankha had gone out of
his asylum on no fixed purpose." Arrived at the asylum of
his brother, Likhita plucked many ripe fruits." Obtaining
them the regenerate Likhita began to eat them without any
qualms of conscience. While still employed in the act of eating,

* Literally, the abseuce of couteiitii>eut with prceeut prosperity.— T,

fiC MAHABHARATA, Eajcidharmdnv^

Cankha came back to his retreat." Beholding him eating,
Cankha addressed his brother, saying, — Whence have these
fruits been obtained and for what reason art thou eating
them ?" — Approaching his elder brother and saluting him, Li-
khita smilingly replied, saying, — I have taken them even from
this retreat." — Filled with great rage, Cankha said unto him,
— Thou hast committed theft by thyself taking these fruits !'*
Go and approaching the king confess to him what thou hast
done ! Tell him, — [O best of kings, I have committed the
offence of appropriating what was not given to me !*• Know-
ing me for a thief and observing the duty of thy order, do thou
soon inflict upon me, O ruler of men, the punishment of a
thief!]** — Thus addressed, the highly blessed Likhita of rigid
vows, at the command of his brother, proceeded to king
Sudyumna." Hearing from his gate-keepers that Likhita had
come, king Sudyumna, with his counsellors, advanced (for
receiving the sage).** Meeting with him, the king addressed
that foremost of all persons conversant with duties, saying, —
Tell me, O reverend one, the reason of thy coming ! Regard
it as already accomplished !" — Thus questioned, that regenerate
sage said unto Sudyumna, — Do thou promise first that thou
wilt achieve it ! It will then behove thee, after hearing me,
to accomplish that promise !*° O bull among men, I ate some
fruits that had not been given me by my elder brother ! Do
thou, O monarch, punish me for it without delay !^' — Sudyum-
ra answered, — If the king be regarded as competent to wield
the rod of chastisement, he should be regarded, O bull among
Brahmanas, as equally competent to pardon.'' Purified in
respect of thy act, O thou of high vows, consider thyself as
pardoned ! Tell me now what other wishes thou hast i I shall
certainly accomplish those commands of thine !*' — '

"Vyasa continued, — 'Thus honored by the high-soulcd king,
the regenerate sage Likhita, however, did not solicit him
for any other favor.'* Then that ruler of Earth caused the
two hands of the high-souled Likhita to be cut off, whereupon
the latter, bearing the punishment, went away.*' Returning
to his brother Cankha, Likhita, in great affliction, said, —
It behoveth thee now to pardon this wretched wight that

fdsana Parva.] canti parva. 61

hath been duly punished (for what he did) '** — Caiikha said, —
I am not angry with thee, nor hast thou injured nic, O foremost
of all persons conversant with duties ! Thy virtue, however,
had suffered a shock. I have rescued thee from that plight 1"
Proceed without delay to the river Vahuda and gratify duly,
with oblations of water, the gods, Rishis, and the Pitris, and
never again set thy heart on sin !" — Hearing these words of
Cankha, Likhita performed his ablutions in the sacred stream
and set about for commencing the water-rite." Upon this, two
hands, resembling two lotuses, appeared at the cxtremeties of his
stumps. Filled with wonder he came back to his brother and
showed him the two hands.*" Cankha said unto him, — All this
has been accomplished by me through my penances ! Do not
be surprised at it ! Providence hath been the instrument
here :*' — Likhita answered, — O thou of great splendour, why
didst thou not purify me at first, when, O best of regenerate
ones, such was the energy of thy penances ?"*" — Cankha said, —
I should not have acted otherAvise. I am not thy chastiser !
The ruler (who has punished thee) has been himself purified,
as also thyself, along with the Pitris !*' — '

"Vyasa continued, — 'That king, O eldest son of Pandu, be-
came eminent by this act and obtained the highest success like
the lord Dakha himself !** Even this is the duty of Kshatri-
yas, viz., the ruling of subjects. Any other, O monarch,
would be regarded as a wrong path for them. Do not set thy
heart on grief !** O best of all persons conversant with duty,
listen to the beneficial words of this thy brother ! Wielding
the rod of chastisement, O king, is the duty of kings and not
the shaving of the head.' "**

Section XXIV.

Vaicjampfiyana said, — "Once more the great sage Krlshna-
Dwaipayna said these words unto Ajata^atru the son of
Kunti.* — 'Let these great car-warriors of abundant energy of
mind, O monarch, let these brothers of thine, O Yudhishthira
the chief of the Bharata?, obtain those wishes of theirs that
they cherished while dwelling in the woods ! Rule thou the

62 . MAUABHARATA. [RajadharmanuL'

Earth, 0 son of Prltha, like (another) Yayilti the son of Na-
husha !-"^ Before now misery was yours while ye dwelt in the
woods in the observance of ascetic penances ! That misery is
ended, 0 tiger among men! Enjoy happiness, therefore, for
some time !* Having, 0 Bharata, earned and enjoyed religious
merit and wealth and pleasure for some time with thy brothers,
thou mayst then, O king, retire into the woods !^ Be freed
first, O Bharata, from the debt thou owest to persons that may
beg of thee, to the Pltris, and to the gods ! Thou mayst then,
O son of Kunti, practise all the other modes of life (that
come afterwards) I*^ Do thou, O son of Kuru's race, perform
the sacrifices of Sarvamedha and Agwamedha. Thou shalt
then attain, O monarch, to the highest end hereafter !^ Install-
ing thy brothers also in great sacrifices with plentiful presents
(to the Brahmanas), thou shalt, O son of Pandu, acquire great
fame !* There is a saying, O tiger among men and best of the
Kurus ! Listen to it, for by acting according to it, O king,-
thou shalt not swerve from virtue !° Those men only, O
Yudhishthira, whose practices resemble those of robbers, cause
a king by their counsels to betnke to a career of war and vic-
tory.^"* That king who, guided by considerations of place and
time and moved by an understanding dependent on the scrip-
tures, pardons even a number of robbers, incurs no sin.^^ That
king who, realising his tribute of a sixth, doth not protect his
kingdom, taketh a fourth part of the sins of his kingdom.^^f^
Listen also to that by which a king may not swerve from vir-
tue. By transgressing the scriptures (one incurs sin), v/hile
by obeying them one may live fearlessly." That king who,
guided by an understanding based upon the scriptures and
disregarding lust and wrath, behaves impartially, like a father,
towards all his subjects, never incurs sin." O thou of great
splendour, if a king, afflicted by destiny, fails to accomplish an
act when he should, such failure would not be called a tres-

* Jidaddna is explained as a robber or one who forcibly takes other
people's property. Some texts read naregtoarah. The sense would re-
main unaltered. — T.

t Muuu also meutions a sixtk of the produce as the kiug's share.— T.

^dsana Parva.'] canti parva. 68

pass/*^ By force and policy should the king put down his fues.
He must not suffer sin to be perpetrated in his kingdom but
should cause virtue to be practised.^" Brav6 men, those that
are respectable in their practices, they that are virtuous in
their acts, they that are possessed of learning, O Yudhishthira,
Brahmanas conversant with Vedic texts and rites, and men of
wealth, should especially be protected." In determining suits
and accomplishing religious acts, they that are possessed of
great learning should alone be employed. A prudent king will
never repose his confidence upon one individual however accom-
plished.^^ That king who does not protect his subjects, whose
passions are ungovernable, who is full of vanity, who is stained
with haughtiness and malice, incurs sin and earns the reproach
of tyranny.'* If the subjects of a king, O monarch, waste away
from want of protection and are afflicted by the gods and
ground down by robbers, the sin of all this stains the king
himself.-'^ There is no sin, O Yudhishthira, in doing an act with
heartiness, after full deliberation, and consultation with men
capable of offering good advice.'-^ Our tasks fail or succeed
through destiny. If exertion, however, be applied, sin would
not touch the king.-- I shall recite to thee, O tiger among
kings, the story of what happened to an ancient king of the
name of Hayagriva, O son of Piindu,-^ — the story, viz., of the
heroic Hayagriva of unstained deeds, who after having slain a
large number of his foes in battle, was himself defeated and
slain while without a follower by his side."* Having achieved
all that should be done for keeping foes under check and adopt-
ed all those foremost of means by which men may be protected,
Hayagriva acquired groat fame from the battles ho fought and
is now enjoying great bliss in heaven."^ Mangled by robber.s
with weapons, boldly fighting with them, and casting off his life
in battle, the high-soiiled Hayagriva, ever attentive to his
(kingly) duties, achieved the object of his life and is new
enjoying great bliss in heaven.-'^ The bow was his (sacrificial)
stake and the bow-string was the cord for tying the victims.
Shafts constitutod the smaller laddie and the sword the larger,
one, and blood was the clarified butter that he porred. The
car was the altar and the wrath he felt in battle was the fir>-',

64 MAHABHARATA. [UajadharmaiW

and the four foromost of steeds yoked unto his vehicle were the
four Hotris.-'' Having poured upon that sacrificial fire his foes
as libations and then his own life-breaths at the completion of
the sacrifice, that vigorous lion among kings, viz., Hayagriva,
became freed from sin and is now sporting in the regions of the
gods.-' Having protected his kingdom with policy and intelli-
gence, the high-souled Hayagriva of resigned self and great
strength of mind and accustomed to the performance of sacri-
fices filled all the worlds with his fame and is now sporting in
the region of the gods.*-** Having obtained the merit depen-
dent on the performance of sacrifices as also every kind of
merit that is connected with human affairs, he wielded the rod
of chastisement and ruled the Earth with vigor and without
pride. For this the virtuous and high-souled Hayagriva is
sporting in the region of the gods.^^f Possessed of learning,
practising renunciation, actuated by faith, and full of grati-
tude, that king, having performed diverse acts, left this world
of men and won the regions that are reserved for the intelli-
gent and the wise and those that are of approved usages and
behaviour and prepared to cast off their lives in battle.^^
Having studied the Vedas well and the other scriptures also,
having ruled his kingdom properly and caused all the four
orders to adhere to their respective duties, the high-souled
Hayagriva is sporting in joy the regions of the gods. Having
won many battles and cherished his subjects, having drunk the
Soma juice in sacrifices and gratified the foremost of Brahma-
nas with presents and judiciously wielded the rod of chastise-
ment over those placed under his sway and at last cast off his
life in battle, that king is living happily in heaven."^ His life
was worthy of every praise. Learned afid honest men applaud
it, deserving as it is of every applause. Having won heaven

♦ Santi/ahdtmd is explained by Nilakantha as without pride or of
resigned Relf. The Bengali tranBlatora have wrongly rendered it "having
cast off bis life."— T.

t Yoga is explaintd aa vigor in action, n7/asa as the abandonment of

pride. — T.

rrtsana Parva.] canti parva. €o

and acquired the roi^ions reserved for heroes, that high-souled
monarch of virtuous deeds became crowned with success.' ""

Section XXV.

VaiQampayana said.— "Hearing the words of the Island-
born Rishl and seeing Dhananjaya angry, Yudhishthira the
son of Kuuti saluted Vyasa and made the following answer.^

"Yudhishthira said, — 'This earthly sovereignty and the
diverse enjoyments (appertaining thereto) fail to give any joy to
ray heart. On the other hand, this poignant grief (consequent
upon the loss of my kinsmen) is eating away its core.'^ Hear-
ing the lamentations of these women who have lost their heroic
husbands and children, I fail to attain peace, O sage !'"'

Vai(;ampayana continued, — "Thus addressed, the virtuous
Vyasa, that foremost of all persons conversant with Yoga,
possessed of great wisdom and intimately acquainted with the
Vedas, said unto Yudhishthira (the following words).*

"Vyasa said, — 'No man can acquire anything by his own
acts or by sacrifices and worship. No man can give anything
to a fellow man. Man acquires everything through Time.
The Supreme Ordainer has made the course of Time the means
of acquisition.'' By mere intelligence or study of the scrip-
tures, men, if Time be unfavorable, cannot acquire aiy earthly
possession. Sometimes an ignorant fool may succeed in winning
wealth. Time is the efficacious means for the accomplishment
of all acts.'"' During times of adversity, neither science, nor
incantations, nor drugs, yield any fruits. In times, however,
^ of prosperity, those very things, properly applied, become effi-
cacious and bear success.' By Time the winds blow violently ;
by Time the clouds become rain-charged ; by Time tanks become
aJornel with lotuses ol different kinds ; by Time trees in the
forest become decked with flowers." By Time nights become
dirk or lighted. By Time the Moon becomes full. If the Time
for it does not come, trees do not bear flowers and fruits.
If the Time for it does not come, the currents of rivers do not
become fierce.^ Birds and snakes and deer and elephants
and other auimils never becoinj excited when the Time for it

C^ MAHA'BHAEATAi [Rajadharmhm'

does not come. If the Time for it docs not come, women do
not conceive. It is with Time that winter, and summer, and
the rainy season come.^" If the Time for it does not come, no
one is bom and no one dies. If the Time does not come, the
infant does not acquire power of speech. If the Time does
not come, one does not acquire youth. It is with Time that
the seed sown puts forth its sprouts.^^ If the Time does not
come, the Sun does not appear above the horizon, nor, when
the Time for it does not come, does he repair to the Asta hills.
If the Time for it does not come, the Moon does not wax nor
wane, nor the ocean, with its high billows, rise and ebb.^^ In
this connection is instanced the old story recited, O Yudhish-
thira, by king Senajita in grief.^^ The irresistible course of
Time atfects all mortals. All earthly things, ripened by Time,
suffer destruction." Some, O king, slay some men. The
•slayers, again, are slain by others. This is the language of
*the world. In reality, however, no one slays and no one is
slain.^'' Some one thinks men slay (their fellow men.) An-
other thinks men do not slay. The truth is that the birth
and destruction of all creatures have been ordained to happen
in consequence of their very nature.^" Upon the loss of one's
wealth or the death of one's wife or son or sire, one cries out,
saying, — Alas, what grief! — and dwelling upon that sorrow
always enhances it." Why do you, like a foolish person, indulge
in grief ? Why do you grieve for them that are - subject
to grief?* Behold, grief is increased by indulgence as fear
is by yielding to fear! ^^ This body . even is not mine! No-
thing in this Earth is mine ! Or, the things of this Earth
belong as much to others as to me ! The wise, seeing this,
do not suffer themselves to be deluded.^" There are thou-
sands of causes for sorrow, and hundreds of causes for joy.
These every day affect the ignorant only, but not him that is
wise.^" These, in course of Time, become objects of affec-
tion or aversion, and appearing as bliss or woe revolve (as if
in a wheel) for affecting living creatures.-^ There is only
sorrow in this world but no happiness. It is for this that

* And that have, by their death, escaped from all giief. — T.

i^asana Parva.] Canti pauva, q)

sorrow only is felt. Indeed, sorrow springs from that affliction
called desire, and happiness sprinf2:s from the affliction called
^sorrow.-- Sorrow comes after happiness, and happiness after
sorrow. One does not always suffer sorrow or always enjoy
happiness." Happiness ahvays'ends in sorrow, and sometimes
proceeds from sorrow itself. He, therefore, that^ desires eter-
nal happiness must abandon both.-* When sorrow must arise
upon the expiration of happiness, and happiness upon the
expiration of sorrow, one should, for that, cast off, like a
(snake-bit) limb of one's body, that from which one experiences
sorrow or that heart-burning which is nurtured by sorrow or
that which is the root of his anxiety.-'* Be it happinea
or sorrow, be it agreeable or disagreeable, whatever comes
should be borne with an unaffected heart.-''' O amiable one,
if thou abstainest, in even a slight measure, from doing whats
is agreeable to your wives and children, thou shalt then know
who is whose and why so and for what.-^ They that are highly
stupid and they that are masters of their souls enjoy happiness
here. They, however, that occupy an intermediate place suffer
misery.-^ This, O Yudhishthira, is what Senajit of great-
wisdom said, that person who was conversant with what is
good or bad in this world, with duties, and with happiness and
misery.-^ He who is grieved at other people's griefs can never
be happy. There is no end of gief, and grief arises from happi*
ness itself."*' Happiness and misery, prosperity and adversity
gain and loss, death and life, in their turn, Avait upon all crea-
tures. For this reason the wise man of tranquil soul would
neither be elated with joy nor be depressed with sorrow.^^ En-
gaging in battle has been said to be the Sacrifice for a king ;
a due observance of the science of chastisement is his Yoga ;
and the gift of wealth in sacrifices in the form of Dakshina is
his Renunciation. All these should be regarded as acts that
sanctify him."- By governing the kingdom with intelligence and
policy, casting off pride, performing sacrifices, and looking at

* The Bombay text makes this verse consist of 3 lines. The first line
is omitted in the Bengal texts. Mv.rcchitah is explained by Nihikautha
aj Varddhitah.—T.

SS MAHADHARATA. [KrjadharmdnU'

everything and all persons with kindness and imparitiality, a
high-souled king, after death, sports in the region of the gods."''
By winning battles, prote3ting his kingdom, drinking the Soma
juice, advancing his subjects, wielding judiciously the rod of
chastisement, and casting off his body at last in fight, a king
enjoys happiness in heaven.^* Having studied all the Vedas
and the other scriptures duly, having protected the kingdom
properly, and having caused all the four orders to adhere to
their respective duties, a king becomes sanctified and finally
sports in heaven.'^ He is the best of kings whose conduct, even
after his death, is applauded by the inhabitants of the city and
the country and by his counsellcrs and friends.' "^"

Section XXVI.

Vaicampayana said, — "In this connection, the high-soulcd
Yudhishthira said unto Arjuna these words fraught with
reason :^ — 'Thou thinkest, O Partha, that there is nothing
superior to wealth, and that the poor man can neither have
heaven, nor happiness, nor the acquisition of his wishes P This
however, is not true. Many persons arc seen that have
been crowned with success through Sacrifice in the shape of
Vedic study. Many sages are seen that by devotion to penances
have acquired eternal regions (of bliss),' They, O Dhananjaya,
ivho always observe the practices of the Hiahis by betaking
themselves to Brahmachm'yya and who become acquainted with
all duties, are regarded by the gods as Brdhmanas.'^ O Dhanan-
jaya, thou shouldst always regard those Rishis that are devot-
ed to the study of the Vedas and those that arc devoted to the
pursuit of true knowledge as persons that are truly virtuous '^
O son of Pandu, all our acts depend upon those that are
devoted to the acquisition of true knowledge.* We know
this to be the opinion of the VaiJchdndsas, O puissant one I"
The Ajds the Prishnis the SUcatas, O Bharata, Ai'itnas, and

• True knowledge is knowledge of Brahma. What is said here is
that our conduct (acts) should be framed according to the opinion of
persouB posbcased of such knowledge. — T.

^aeana Parva.] canti tahva. 69

the Ketavas, have all gone to heaven through the merit of
Vedic study.' By pertbrming thuse acts, O Dhananjaya, that
are indicated in the Vedas, viz., battle, study of tlie Vedas,
Sacrifices, the restrainment of passion that is so difficult,* one
goes to heaven by the southern path of the Sun, I have,
before this, told thee that those very regio)is belong to persons
that are observant of (Vedic) acts." Thou shalt see, however,
that the northern path is travelled by those that arc devoted
to Yoga penances. Tho?e eternal and bright regions to which
that path leads belong to men of For/a. ^" Of these two, the
northern path is much applauded by those conversant with the
Piirdnas. Thou shouldst know that one acquires heaven
through contentment. From contentment springs great happi-
ness." There is nothing higher than contentment. Unto the
Yofjin who has controlled wrath and joy, contentment is his
high praise and success.^'- In this connection is cited the
discourse by Yayati of old. Listening to that discourse one
may succeed in withdrawing all his desires like a tortoise
drawing in all his limbs.^^ When one cherishes no fear of
anything, when one is not feared by anything, when one
cherishes no desire, when one bears no hate, then is one said to
have attained to the state of Brakina^"^ When one does not
bear sinfully towards any creature, in act, thought, or word,
one is then said to have attained to Brahma^^ When one has
controlled his pride and folly, and withdrawn himself from all
attachments, it is then that that pious man of irradiated soul
becomes fit for attaining to that salvation which consists in
the annihilation of separate existence." Listen now to me
with concentrated attention, O son of Pritha, as I say it unto
thee ! Some desire virtue ; some, good conduct ; and some
wealth." One may desire wealth (as a means for the acquisi-
tion of virtue). The abandonment, however, of such desire
would be better for him.* There arc many faults atta<.-hed to

* What the poet says here is this : it is better not to wish for or
covet wealth as a means for the performance of sacriBces than to covet it
for performing sacrifices. A poor man will act hptter by not performing
sacrifices at all than by performing Ihem with wealth acquired by the
Ubiul meaus.— T.

70 mahabharata:. [Rdjadharmanit"*

wealth and consequently to those religious acts that are pei^-
formed with v-ealth.^^ We have seen it with our own eyes.
It behoveth thee also to see this I He that desires wealth
finds it very difficult to abandon that which should by every
means be abondoned.*^ Good deeds are very rare in those that
amass riches. It is said that wealth can never be acquired
without injuring others^ and that, when earned, it brings
numerjus troubles.*" A person af narrow heart, setting at
naught the fear of repentance, commits acts of aggression to-
wards others, temj)ted by even a little wealth, unconscious all
the while of the sin of Brahmanicide that he incurs by his acts.'^
Obtaining wealth which is so difficult of acquisition, one burns
with grief if one has to give a portion if it to one's servants, —
with grief, that is, which is equal to what one would feel if one
is actually robbed by depredators. If, on the other hand, one
does not part with one's wealth, obloquy becomes one's share.*^
One, however, that has no wealth, never becomes the subject of
censure. Withdrawn from all attachments, such a person can
become happy in all respects by supporting life upon what
little he may obtain as alms. No one, however, can be happy
by the acquisition of wealth." In this connection certain
verses relating to Sacrifices are recited by persons conversant
with ancient scriptures.** Wealth was created by the Creator
for the sake of Sacrifices, and man was created by him for pro-
tecting that wealth and performing Sacrifices. For this, all
wealth should be applied to Sacrifices. It is not proper that
it should be spent for the gratification of desire of enjoyment.**
The Creator then confers wealth upon mortals for the sake of
Sacrifices. Know this, O son of Kunti, thou that art the fore-
most of all wealthy persons!** It is for this that the wise
think that wealth, without dovibt, is nobody's on Earth. One
should perform Sacrifices with it and give it away with a
trustful heart." One should spend (in gift) what one has
acquired, and not waste or spend it in gratifying one's desire
of enjoyment. What use is there in amassing wealth when
such proper objects exist in which to spend it ?-* Those per-
sons of little understanding that give away (wealth) unto
men that have swerved from the duties of their order, have

^fSsana Parva.] canti parva. 71

to subsist hereafter for a hundred years on ordure and dirt.-"
That men give unto the undeserving and refrain from giving
unto the deserving is due to inability to discriminate between
the deserving and the undeserving. For this reason the prac-
tice of even the virtue of charity is difficult.'*' These are the
two faults connected with wealth even when acquired, viz.,
gift to an ui>deserving person and abstaining to give unto him
that is deserving.' "^^

Section XXVII.

•'Yudhishthira said, — 'In consequence of the fall of Abhi-
iiianyu of tender years, of the sons of Draupadi, of Dhrishta-
dyumna, of Virata, of king Drupada,^ of Vasusena conversant
with every duty, of the royal Dhrishtaketu, and of diverse
other kings hailing from diverse regions, in battle,- grief does
not forsake my wretched self that am a slayer of kinsmen !
Indeed, I am inordinately covetous of kingdom and am an
oxterminater of my own race !^ He upon whose breast and
limbs I used to roll in sport, alas, that Ganga's son has been
slain by me in battle through lust of sovereignty !* When I
beheld that lion among men, viz., our grandsire, assailed by
Cikhandin and trembling and reeling in consequence of Par-
tha's shafts that resembled thunder-bolts in energy, when I
beheld his tall form pierced all over with blazing arrows and
himself become weak like an aged lion, my heart was deeply
pained !""' When I beheld that afflicter of hostile cars reel like
a mountain summit and fall down strengthless on the terrace of
his own vehicle with his face turned towards the east, my
senses were stupified.^ That scion of Kuru's race who with
bow and shaft in hand had contended in fierce battle for many
days with Rama himself of Bhrigu's line on the field sanctified
by Kuru," that son of Ganga, that hero, who, at Briranasi, for
the sake of brides, had, on a single car, challenged to battle the
assembled Kshatriyas of the world," he who had burnt by the
energy of his weapons that irresistible and foremost of kings
riz., UgrJlyudha, alas, that hero has been caused by me to be
slain in battle !^'^ Knowing full well that Cikhandin the prince

72 MAHABHARATA. [RdjadJiavmcinu-

of Panchala was his destroyer, that hero still refrained from
slaying the prince with his shafts. Alas, such a raagnanimous
Avarrior was slain by Arjuna !^' O best of sages, at that moment
when I beheld the grandsire stretched on the Earth and covered
with blood, a violent fever afflicted my heart !^- He who had
protected and reared us when we were children, alas, he was
caused to be slain by my sinful self that am covetous of king-
dom, that am a slayer of reverend seniors, and a perfect fool, for
the sake of sovereignty that would last but a few days !^"' Our
preceptor, the great bowman Drona, adored by all the kings,
was approached by me and addressed falsely in respect of
his son !" The mainary of that act of mine is burning all
my limbs ! The preceptor said unto me— Tell me truly, O
kng, whether my son liveth still l^^ — Expecting truth from me,
the Brahmaua asked me of all others. By silently uttering
the word elephant, I behaved falsely towards him ■^'' Sinful
that I am, exceedingly covetous of kingdom, and a slayer of
my reverend seniors, I behaved even thus towards my pre-
ceptor in battle, throwing off the garb of truth (which I was
bjlievei to wear) for I said unto him that AQwatthaman had
b3eu killed when, in fci,ct, an elephant of that name had been
slain. ^' To what regions shall I go (hereafter), having perpe-
trated such infamous deeds i I caused also my eldest brother
Kama to be slain, that terrible warrior who never retreated
from battle ! Who is there more sinful than I ?^' Through
covetousness I caused Abhimanyu of tender years, that hero
who resembled a lion born in the hills, to penetrate into the
array that was protected by Drona himself !'" I am like one
guilty of infanticide. Sinful as I am, I have not, since then,
been able to look Arjuna or the lotus-eyed Krishna in the
face !'" I grieve also for Draupadi who is bereft of her five sons
like the Earth bereft of her live mountains \'^' I am a great
offender, a great sinner, and a destroyer of the Earth ! With-
out rising from this seat that I now occupy, I will weaken my
body (by star\^ation) and meet with death !'-"■' Know me who
am the slayer of my preceptor as one that has sat down hero in
the observance of the Prdya vow ! An extcrminatcr of my
race, I must do s;; in ord.r Ihat T may not be reborn in any of

fasana Parva.] canti tarva. 73

other orders of being !-* I shall forego all food aiid drink,
and without moving from this place, O great ascetic, shall dry
up ray life-breaths that are so dear !"* I pray you with humi-
lity, grant me permission in this and go whithersoever you
please ! Let every one grant me permission. I shall cast off
this b<-)dy of mine !' ""

Vait;ampayana continued, — "Restraining Prithas sou who,
stupified by sorrow on account of his kinsmen, uttered such
words, Vyasa, that best of ascetics, spoke as follows, first tell-
ing him, — 'This cannot be !"-"

"Vyasa said, — 'It bchoveth thee not, O monarch, to indulge
in such poignant grief ! I shall repeat what I have once said.
All this is Destiny, O puissant one !-' Without doubt, all
creatures that are born display at first a union (of diverse
materials and forces). Dissolution, however, overtakes them
at the end. Like bubbles in water they rise and disappear."
All things massed together are sure to crumble away, and all
things that rise must fall down. Union ends in dissolution,
and life ends in death.-'" Idleness, though temporarily agree-
able, ends in misery, and labour with skill, though tempoiarily
painful, ends in happiness. Affluence, Prosperity, Modesty,
Contentment, and Fame dwell in labour and skill but not in.
idleness.'^t Friends aro not competent to bestow happiness,
nor foes competent to inflict misery. Similarly, wisdom does
not bring wealth nor does wealth bring happiness.^^ Since,
O son of Kuiiti, thou hast been created by thy Maker for
engage thyself in Work. Success spring.s from Work. Thou
art not competent, O king, to avoid Work.' "-'^

* The lueaiiinfris tlint I must \nif1erfro suoli a severe penance in oiiier
that in my next life I may not be bom as an inferior animal but may
succeetl in taking birth among men. — T.

+ The first line of 30 is incorrectly read in tlie Bengal texts. The
Bombiiy readiiiff, wliicii I have adopted, is the right one — X.

10

[RajadharmGnu'

Section XXVIII.

Vai^ampayana said, — "Vyasa then dispelled the grief of
the eldest sou of Panda, who, burning with son'ow on account
of the slaughter of his kinsmen, had resolved to cast off his
life-breaths.^

Vyasa said, — 'In this connection is cited the old story,
O tiger among men, that is knoAvn by the name of AQma's
discourse. Listen to it, O Yudhishthira !' Janaka the ruler
of the Videhas, O king, filled with sorrow and grief, ques-
tioned a wise Brahmana of the name of A^ma for the resolu-
iiion of his doubts.^

" 'Janaka said, — How should a man desirous of his own
good behave upon occasions of the accession and the destruc-
tion of both kinsmen and wealth ?* —

" 'A^ma said, — Immediately after the formation of a man's
body, joys and griefs attach themselves to it.^ Although there
is a possibility of either of the two overtaking the person, yeb
whichever actually overtakes him quickly robs him of his
reason like the wind driving away gathering clouds.*"' (In
times of prosperity) one thinks in this strain, viz., — I am of
high-hirth ! — / can do tvhatever I like ! — / am not an ordi-
nary man ! — His mind becomes soaked with such triple
vanity.'' Addicted to all earthly enjoyments, he begins to
waste the wealth hoarded by his ancestors. Impoverished in
course of time, he regards the appropriation of what belongs
to others as even laudable.* Like a hunter piercing a deer
with his shafts, the king then punishes that wicked wight,
that robber of other people's possessions, that transgressor,
of law and rule." Without attaining to a hundred years (the
usual period of hiunan life), such men scarcely live beyond
twenty or thirty years.^" Carefully observing the behaviour of
all creatures, a king shoiild, by the exercise of his intelli-
gence, apply remedies for alleviating the great sorrows of his
subjects.'^ The causes of all mental sorrow are two, viz., delu-
sion of the mind and the accession of distress. No third cause
exists.*- All these diverse kinds of woe as also those arising
from attachment to earthly enjoy^nents, that overtake man, are

'^Isana Parva.] Canti parva. t^

even such.*'^ Decrepitude and Douth, like a puir of wolves,
devour all creatures, strong or weak, short or tall.'^ No man
can escape decrepitude and death, not even the subjugator
of the whole Earth girt by the sca."^ Be it happiness or
be it sorrow that comes upon creatures, it should be enjoyed
or borne without elation or depression. There is no method of
escape from them/*^ The evils of life, O king, overtake one
in early or middle or old age. They can never be avoided,
while those (sources of bliss) that arc coveted never come.-f
The absence of what is agreeable, the presence of what is dis-
agreeable, good and evil, bliss and woe, follow Destiny.*''
Similarly, the birth of creatures and their death, and the
accessions of gain and loss, are all pre-ordained." Even as
scent, color, taste, and touch spring naturally, happiness and'
misery arise from what has been pre-ordained.'" Seats and
beds and vehicles, prosperity and drink and food, ever ap-
proach living creatures according to Time's course,"'+ Physi-
cians even get ill. The strong become weak. They that are
in the enjoyment of prosperity lose all and become indigent.
The course of Time is very wonderful.-" High-birth, health,
beauty, prosperity, and objects of enjoyment, are all won
through Destiny.-" The indigent, although they may not
desire it, have many children. The affluent again are seen
to be childless. Wonderful is the course of Destiny.-* The
evils caused by disease, fire, water, weapons, hunger, poisou,
fever, and death, and falls from high places, overtake a
man according to the Destiny under which he is born. It
is seen in this world that somebody, without sinning, suffers
diverse ills, while another, having sinned, is not borne down
by the weight of calamity.-'''"-'' It is seen that somebody in
the enjoyment of wealth perishes in youth ; while some one
that is poor drags on his existence, borne down by decrepitude.

* £ven suck, i. c, spring from such causes. — T.

t Man covets freedom from decay and imraortality, but instead of
obtaining what he covets or strives for, decay and death become his por-
tion on Earth. — T.

I /. e, these appear and disappear iu course of Time— T,

5^ MAHABHARATA. [UajculharmanU'

fur a hundred years.-^ One born in an ignoble race may have a
very long life, while one sprung from a noble line perishes
soon like an insect.^" In this world, it is very common that
persons in affluent circumstances have no apetite, while they
that are indigent can digest chips of wood.-" Impelled by des-
tiny, whatever sins the man of wicked sonl, discontented with
feis condition, commits, saying — / am the doer, — he regards
to be all for his good."'^ Hunting, dice, women, wine, brawls,
these are censured by the wise. Many persons, however,
possc&sed of even an extensive knowledge of the scriptures,,
are seen to be addicted to them."^ Objects, whether coveted
or otherwise, come upon creatures in consequence of Time's
course. No other cause can be traced.^^ Air, space, fire,
moon, sun, day, night, the luminous bodies (in the firmament),
rivers, and mountains, — who makes them and who supports
them?^^ Gold, and heat, and rain, come one after another in
consequence of Time's course. It is even so, O bull among
men, with the happiness and the misery of mankind."* Neither
medicines, nor incantations, can rescue the man assailed by
decrepitude or overtaken by dcath.-*^ As two logs of wood,
floating on the great occlmi, come together and are again
(when the time comes) separated, even so creatures come
together and are again (when the time comes) separated.^''
Time acts equally towards those men that (are in affluent
circumstances and that) enjoy the pleasures of song and dunce
in the company of women and those helpless men that
live upon the food that others supply."^ In this world a
thousand kinds of relationship are contracted such as mother
and father and son and wife. In reality, however, whose are
they and whose are we?"'* No one can bccume ony one's
own, nor can any one become anybody else's own. Our union
here with wives and kinsfolk and well-wishers is like that
of travellers at a road-side inn. " — Where avi H Wliere shall
1 go?— Who am I? — How came I here?~What for and
whom should I grieve ? — Reflecting on these questions one
obtains tranquillity.*'* Life and its environments are con-
stantly revolving like a w«licel, and the companionship of those
that are dear is transitory. ' The union with brother, mother

fctsana Parva.] canti parva. 77

father, and friend is like of travellers in an inn/^ ^r.n ff
knowledge behold, as if with corporeal eyes, the next w-rld
that is unseen. Without disregarding the scriptures, one desi-
rous of knowledge should have fiith.*- One possessed of know-
ledge should perform the rites laid down in respect of the
Fltrls and the gods, practise all rcligous duties, perform ."(acri-
ficcs, judiciously pursue virtue, profit, and pleasure.*^ Alas,
no one understands that the world is sinking in the ocean of
Time that is so very deep and that is ijifested by those huge
crocodiles called decripitude and d^ath'"*^ Many 'physicians
miy be seen a'flictod with diseise along with all the members
of their families, although they have carefully studied the
science of Medicine.**^ Taking bitters and diverse kinds of
oily drugs, these succeed not in transcending death like ocean
in transcending its continents/'' Men well-versed in chemis-
try, notwithstanding chemical compounds applied judiciously,
are seen to be broken down by decripitude like trees broken
down by elephants." Similarly, persons possessed of ascetic
m.n-it, devoted to study of the Vedas, practising charity, and
fre [uontly performing sacrifices, succeed not in escaping decre-
pitude and death.*' As regards all creatures that have taken
birth, neither years, nor months, nor fortnights, nor days, nor
nights, that have once passed do ever return." Man, whose
existence is so tr.vusitory, is forced, in course of Time, whether
he will or no, to come upon this inevitable and broad path that
has to be trodden by every creaturcf''" Whether the body
springs from the creature or the creature springs from the body,
one's union, however, with wives and other friends is like that
of travellers in a inn.''^ One can not obtain a lasting com-

* Litterally, the science of Life. — T.

+ This inevitable and bio.ad path is the path of Life. "What in said
here is that every creature is subject to birth. — T.

X The tir.^t line of this verse refers to the disputed question of whether
the body exists independent of life, or the creature exists independent of
the body. This is much disputed by Hindu philosophers. The gross body
may be disolved, but the linga ^arira (composed of thesubtilest elements)
exists as a case for the uuborn Soul. This ie luaiutaiued by many.— T.

7S MAiJ.VBUARATA. [Rajadhanmanw*

}Dariionship with any one. One cannot obtain such companion-
ship with one's own body. How then can it be had with any
one else ?" Where, 0 king, is thy sire today and where thy
grandsires ? Thou beholdest them not today and they do not
behold thee, 0 sinless one !''^ No person can see either heaven
or hell. The scriptures, however, are the eyes of the virtuous.
O king, frame thy conduct according to the scriptures !^*
With a pure heart, one should practise first the vow of Bra-
tnacharyya and then beget children and then perform sacri-
fices, for paying off the debt one owes to the Pitris, the gods,
and men 1°'' Performing sacrifices and engaged in procreating
(children), after having first observed the vow of Brahma-
charyya, one who hath wisdom for his eyes, casting off all
anxiety of heart, should pay court to heaven, this world, and
his own soul.*'^" That king bent upon the practice of virtue
who strives judiciously for acquiring Heaven and Earth and
who takes of earthly goods just what is ordained (as the king's
share) in the scriptures, wins a reputation that spreads over all
the worlds and among all creatures, mobile and imobile.'"'" — The
ruler of the Vidahas, of clear understanding, having heard
these words full of reason, became freed from grief, and taking
Agma's leave proceeded towards his abode.''^ O thou of unfad-
ing glory, cast off thy griefs and rise up ! Thou art equal to
Cakra himself. Suffer thy soul to be gladdened. The Earth has
been won by thee in the exercise of Kshatriya duties. Enjoy
her, 0 son of Kunti, and do not disregard my words ?' "^

'59

Section XXIX.

Vai9ampriyarKi, said, — "That foremost of kings, viz., Yu-
dhishthira the son of Dharma, still remaining speechless, Pan-
du's son Arjuna addressed Krishna and spoke as follows.^

"Arjuna said, — 'This scorcher of foes, viz., Dharma's son,
is burning with grief on account of his (slaughtered) kinsfolk.

• Param here is explained by Nilakautha as rar(i7m%imd. Pay coxcrt^
i. c, seek to obtain and enjoy them . — T.

rlsana Parva.] canti parva. 7f)

Comfort him, O Madhava !- Once more, O Janfircldana, all
of us have fallen into great danger ! It behoveth thee, O
mighty-armed one, to dispel his grief !' "'

Vaicjampayana continued, — "Thus addressed by the high-
souled Arjuna, the lotus-eyed Govinda of unfading glory turn-
ed his face towards the king.* Ke^ava could not by any means
be disregarded by Yudhishthira. From his earliest years
Govinda was dearer to Yudhishthira than Arjuna himself.*
Taking up the king's hand adorned with sandal-paste and
looking like a column of marble, the mighty-armed Cauria
began to speak, gladdening (the hearts of all who listened to
him).* His tace, adorned with teeth and eyes that were very
beautiful, shone brightly like a full-blown lotus at sunrise.'

"Vasudeva said, — "Do not, O tiger among men, indulge in
such grief that emaciates thy body ! They who have been
slain in this battle will on no account be got back !* Those
Kshatriyas, O king, that have fallen in this great battle, are
even like objects that one acquires in one's dreams and that
vanish when one awakes.' All of them were heroes and
ornaments of battle. They were vanquished while rushing
with faces towards their foes. No one amongst them was slain
with wounds on the back or while flying away.'" All of them,
having contended with heroes in great battle and having cast
oif their life-breaths then, have, sanctified by weapons, pro-
ceeded to heaven. It behoveth thee not to grieve for them :"
Devoted to the duties of Kshatriyas, possessed of courage,
perfectly conversant with the Vedas and their branches, all uf
them have attained to that blissful end which is obtainable by
heroes. It behoveth thee not to grieve for them after hearing <>f
those high-souled l<-rds of Earth, of ancient days, that d('])art-
cd from this world.'* In this connection is citt;d the old
discourse of Narada before Srinjaya when the latter was
deeply afflicted with grief on account of the death uf his son."
(Xiirada said,) — Subject to happiness and misery, niyself, thy-
self, and all creatures, O Srinjaya, shall have to die. What
cause then is there for sorrow !'* Listen to me as I recite the
great blessedness of (some) ancient kings ! Hoar me with
concentrated attention ! Thou shalt then, Q king, cast otf

so MAHABiiARATA. Rdjadhavmcl lit-

thy grief;'* Listening to the story of those high-souled lords
of Earth, abate thy sorrow ! O, hear me as I recite their stories
to thee in detail !'* By listening to the charming and delight-
ful history of those kings of ancient times, malignant stars
miy be ]iropitiated and the period of one's life may be increas-
ed." We hear, O Srinjaya, that there was a king of the name
of Marutta who was the son of Avikshit, Even he fell a prey
to death. The gods with Indra and Varuua and Vrihaspati at
their head came to the sacrifice, called Vigivasrij, performed
by that high-souled monarch.* Challenging Cakra the chief
of the gods, that king vanquished him in battle.'*"'* The
learned Vrihaspati, from desire of doing good unto Indra, had
refused to officiate at Marutta's sacrifice. Thereupon Samvarta,
the younger brother of Vrihaspati, acceded to the king's re-
quest.'" During the rale of that king, O best of monarchs, the
Exrth yielded cro2)s without being tilled and was adiorned with
diverse kinds of ornaments.*' In the sacrifice of that kinsf,
the Vi^,ivederas sat as couvtiers, the Maruts acted as distri-
butors (of food and presents) and the high-souled Saddhyas
were also present.*'' In that sacrifice of Marutta, the Maruts
drank Soma. The sacrificial preseiits the king made surpassed
(in value) those ever made by the gods, the Gandharvas, and
men.** When even that king, O Srinjaya, who transcend-
ed thee in religious merit, knowledge, renunciation, and affiu-
cuce, and who was purer than thy son, fell a prey to death, do
not grieve for thy son !** There was another king of the name
of Suhotra the son of Atithi. We hear, O Srinjaya, that
even he fell a prey to death. During his rule, Maghavat
showered gold for one whole year upon his kingdom.** Obtain-
ing that king for her lord, the Earth became in reality (and
not in name only as before) Vasumati.f The rivers, during
the sway of that king, burc golden tortoises, crabs, alligators,

* This saciitice ia one m which the performer pans with all his
wealth.— T.

*■ Vasumati means pojsesaed of wealth (from Vasu and the suflis
77iat). Tiie Batdu-cui Puniiitd hiive conuuitled a ridiculous blunder m
reudcriii'^ thi» vcise. -T.

famna Parva.] canti parva. ^I

sharks, and porpoises, for the adorable Indra, O king, had
showered these upon them."*'*^ Beholding those golden
tishes and sharks and tortoises in hundreds and thousands,
Atithi's son became filled with wonder." Collecting thafc
vast wealth of gold that covered the Earth, Suhotra per-
formed a sacrifice at Kurujangala and gave it away unto tha
Brfihmanas." When that king, O Srinjaya, who transcend-
ed thee in the four attributes of religious merit, knowledge,
renunciation, and affluence, and who was purer than thy son,
fell a prey to death, do not grieve for thy son (that is dead).^"
Thy son never performed a sacrifice and never mad(? gifts.
Knowing this, pacify thy mind and do not give way to grief.*
We hear also, O Srinjaya, that Vrihadratha the king of the
Augas, fell a prey to death.^^ He gave away a hundred thou-
sand steeds. A hundred thousand maidens also, adorned with
golden ornaments,'-' he gave away as presents in a sacrifice he
performed. A hundred thousand elephants also of the best
breed,^^' he gave away as presents in another sacrifice performed
by him. A hundred millions also of bulls, adorned with golden
chains,"* with thousands of kine accompanying them, ho gavo
away as sacrificial presents. While the king of Anga per-
formed his sacrifice by the hill called Vishnupada,^ Indra be-
came intoxicated with the Soma he drank, and the Brahmanas
with the presents they received. In the sacrifices, O monarch,
numbering by hundreds, that this king performed of old,"* the
presents he made far surpassed those ever made by the gods,
the Gandharvas, and men. No other man was born, or will
ever be born, that gave or will give away so much wealth as
was given awiiy by the king of the Angas in the seven sacrifices
he performed, each of which was characterised by the consecra-
tion of the Soni't.f''' When, O Srinjaya, this Vrihadratha even,

• The Bengal reading chaindm in the first line of 31 is better than
the Bombay reading chetija^ which, Nilakantha explains, means chetana-
van hhava. — T.

t These seven sacrifices were the AgnisfUoma, the Atyagni»ht07na^
the U/cthi/a, the Shodashi, the Vdjapeya^ the Atirdtra, and the Aptor^
ydma. Eich of these required the consecration of the Soma. — T.
11

^5 mahabbarata," [T^jadhafmanu*

who was thy superior in the four attributes and who was purer
than thy son, fell a prey to death, do not grieve for thy son that
is dead.^^ We hear also, O Srinjaya, that Civi the son of
U(jinara, fell a prey to death. That king swayed the whole
Earth as one sways the leathern shield in his hand.^^ Riding
on a single car that proved victorious in every battle, king Civi
caused the whole Earth to resound with the rattle of his
wheels and subjugated all monarchs.**" Uginara's son Civi
gave away, in a sacrifice, all the kine and horses be had, both
domestic and wild." The Creator himself thought that no one
amonst the kings of the past or the future had or would have
the ability to bear the burthen, O Srinjaya, that TJ(;inara's son
Civi, that foremost of kings, that hero who was possessed of pro-
wess equal to that of Indra himself, bore. Do not, therefore,
grieve for thy son who never performed any sacrifice nor made
any gift.*-"^^ Indeed, O Srinjaya, when Civi, who was far
superior to thee in the four attributes and who was purer than
thy son, fell a prey to death, do not grieve for thy son that is
dead !" We hear, O Srinjaya, that the high-souled Bharata
also, the son of Dushmanta and Cakuntala, who had a vast and
well-filled treasury, fell a prey to death.** Devoting three hun-
dred horses unto the gods on the banks of Yamuna, twenty on
the banks of Saraswati, and fourteen on the banks of Ganga,*®
that king of great energy, in days of old, performed (in this
order) a thousand Horse-sacrifices and a hundred Rajasuyas.*'"
No one amongst the kings of the Earth can imitate the
great deeds of Bharata, even as no man can, by the might of
of his arms, soar into the welkin.''^ Erecting numerous sacri-
ficial altars, he gave away innumerable horses and untold
wealth unto the sage Kanwa.-j"*' When even he, O Srinjaya,
who was far superior to thee in the four attributes and who

* The expression used is "he caused one umbrella only to be set up."
The custom is well-known that none but kings could cause umbrellas
to be held over their heads. — T.

+ Kanwa had brought up in his retreat Bharata's mother Cakuntala
who had been deserted, immediately after her birth, by her mother,
M«Qakii. Bharata himself was born in Kaawa's retreat. — T

i^dsana Parva.] Canti parva. . jB3

was purer than thy son, fell a prey to death, do not grieve for
thy son that is dead l^" We hear, O Srinjaya, that Rama also,
the son of Da<;aratha, fell a prey to death. He always cherish-
ed his subjects as if they were the sons of his own loins/^ In
his dominions there were no widows and none that was help-
less. Indeed, Rama in governing his kingdom always acted
like his father Dacaratha/'- The clouds, yielding showers
seasonably, caused the crops to grow abundantly. During the
period of his rule, food was always abundant in his kingdom."
No death occurred by drowning or by fire. As long as Rama
governed it, there was no fear in his kingdom of any disease.**
Every man lived for a thousand years, and every man was
blessed with a thousand children. During the period of
Rama's sway, all men were whole and all men attained the
fruition of their wishes."" The very women did not quarrel
with one another, what need then be said of the men ? During
his rule his subjects were always devoted to virtue.^ Con-
tented, crowned with fruition in respect of all the objects of
their desire, fearless, free, and wedded to the vow of truth,
were all the people when Rama governed the kingdom." The
trees always bore flowers and fruits and were subject to ho
accidents. Every cow yielded milk filling a drona to the
brim.*^^ Having dwelt, in the observance of severe penances, .
for four and ten years in the woods, Rama performed ten
Horse-sacrifices of great splendour* and to which the freest
access was given to all.*^^ Possessed of youth, of a dark com-
plexion, with red eyes, he looked like the leader of an ele-
phantine herd. With arms stretching down to his knees and
of handsome face, his shoulders were like those of a lion and
the might of his arms was great.^ Ascending upon the throne
of Ayodhya, he ruled for ten thousand and ten hundred
years."^ When he, O Srinjaya, who transcended thee in the
four principal attributes and who was purer than thy son,
fell a prey to death, do not grieve for thy son that is dead !""
We hear, O Srinjaya, that king Bhagiratha also died. In one

♦ Jdriuhi/an is explained by Nilakantha as SdUjan, It may also mean
Triguna-(iakshind?i,—T.

S4 MAHABHARATA. [Rdjadharmanv,-'

of the sacrifices of that king, intoxicated with the Soma he had
drunk, Indra,"^ the adorable chastiser of Paka and the chief of
the gods, vanquished, by putting forth the might of his arms,
many thousands of AsurasS"* King Bhagiratha, in one of the
sacrifices he performed, gave away a million of maidens adorned
with ornaments of gold.*^"^ Each of those maidens sat upon a
car and unto each car were attached four steeds. With each
ear were a hundred elephants, all of the foremost breed and
decked with chains of gold/'® Behind each elephant were a
thousand steeds, and behind each steed a thousand kine, and
behind each cow a thousand goats and sheep." (The river-
goddess) Ganga, named (from before) Bhagirathi, sat upon
the lap of this king dwelling near (her stream), and from
this incident came to be called Urvagi.*^^ The triple-coursed
Ganga had agreed to be the daughter of Bhagiratha of Iksha-
ku's race, that monarch ever engaged in the performance of
sacrifices with presents in profusion unto the Brahman as.-f"^
When he, O Srinjaya, who transcended thee in respect of the
four principal attributes and who was purer than thy son, fell
a prey to death, do not grieve for thy son.^° We hear, O
Srinjaya, that the high-souled Dwilipa also fell a prey to death.
The Brahmanas love to recite his innumerable deeds.^^ In
one of his great sacrifices that king, with heart fully assenting,
gave away the entire Earth, abounding with wealth, unto the
Brahmanas." In each sacrifice performed by him, the chief
priest received as sacrificial fee a thousand elephants made
of gold.''^ In one of his sacrifices, the stake (set up fur
slaughtering the victims) was made of gold and looked exceed-

* The legend about the bringing down of Gangft is very beautiful.
Gangk 18 nothing else than the melted form of Vishnu. For a time she
dwelt in the pot ( KamandaUt) of Brahman. The ancestors of Bhagiratha
having perished through Kapila's curse, Bhajriratha resolved to rescue
their spirits by calling down Gangh, from heaven and causing her sacred
waters to roll over the spot where their ashes lay. He succeeded in carry-
ing out his resolution after conquering many diflScuIties. Urva^i literally
means one who sits on the lap. — T.

♦ Triple-courted, because Ganga is supposed to have one stream in
heaven, one on Earth, and a third in the nether regions— .T

0sana Parva.] canti parva. S6

ingly beautiful. Discharging the duties assigned to them, the
gods having Cakra for their chief, used to seek the protection
rofthat king'*. Upon that golden stake possessed of great efful-
gence and decked with a ring, six thousand gods and Gan-
dliaruas danced in joy, and Vi(;wavasu himself, in their midst
played on his Vina the seven notes according to the rules that
egular their combinations. Such was the character of Vi^wa-
vasu's music that every creature (wherever he might bo)
thought that the great Oandharva was playing to him alone."^'*
No other monarch could imitate this achievement of king
Dwilipa. The elephants of that king, intoxicated and adorned
with housings of gold, used to lie down on the roads.*" Those
men proceeded to heaven that succeeded in obtaining a sight
even of the high-souled king Dwilipa who was ever truthful
in speech and whose bow could bear a hundred foes equal in
energy to a hundred Anantas.f^* These three sounds never
ceased in Dwilipa's abode, viz., the voice of Vedic recitations,
the twang of bows, and cries of Let it be givenP When he,
O Sanjaya, who transcended thee in the four principal attri-
butes and who was purer than thy son, fell a prey to death, do
not grieve for thy son that is dead.'"' Yuvanacjwa's son Man-
dhatri also, O Sanjaya, we have heard, fell a prey to death.
The deities named Maruts extracted that child from his sire's
stomach through one of its sides.'^ Sprung from a quantity
of clarifiod butter that had been sanctified by mantras (and
that had by mistake been quaffed by his sire instead of his
sire's spouse), Mandhatri was born in the stomach of the high-
souled YuvanaQwa. Possessed of great prosperity, king Man-
dhatri conquered the three worlds.^- Beholding that child of
celestial beauty lying on the lap of his sire, the gods asked
one another,— From whom shall this child obtain suck ? — '*
Then Indra approached him, saying,— He shall obtain suck

* The sense, I think, is that such was the profusion of Dwilipa'e,
wealth that no care was taken for keeping gold- decked elephants within
guarded encloeurea. — T.

f Catadhanwan is explained by Nilakantha aa oue whose bow is cap-
able of bearing a hundred Anantaa. — T

86 MAHABHARATA. [Rdjadharmdnxu'

even from me ! — From this circumstance, the chief of the
deities came to call the child by the name of Mdndhdtri.*^*
Form the nourishment of that high-souled child of Yuva-
nagwa, the finger of Indra, placed in his mouth, began to yield
a jet of milk.*^'^ Sucking Indra's finger, he grew up (into-
a stout youth) in a hundred days. In twelve days he look-
ed like one of twelve years.-* The whole Earth in one day
came under the sway of that high-souled and virtuous and-
brave king who resembled Indra himself for prowess in battle.*'^
He vanquished king Angara, Marutta, Asita, Gaya, and
Vrihadratha the king of the Angas.f^*^ When Yuvanagwa's
son fought in battle with Angara, the gods thought that the
firmament was breaking with the twang of his bow.^^ The
whole Earth from where the Sun rises to where he sets is said
to be the field of Mandhatri.'"' Having performed Horse-
sacrifices and a hundred Rdjasuyas, he gave unto the Brah-
manas many Rohita fishes.^^ Those fishes were each ten
Yojanas in length and one in breadth. Those that remained
after gratifying the Brahmanas were divided amongst them-
selves by the other classes.t®^ When he, O Sanjaya, who
transcended thee in respect of the four principal attributes
and who was purer than thy son, fell a prey to death, do not
grieve for thy son that is dead.^^ We hear, O Sanjaya, that
Yyati the son of Nahusha also fell a prey to death. Having
subjugated the whole world with its seas,^ he journeyed
through it, decking it with successive sacrificial altars the
intervals between which were measured by throws of a heavy
piece of wood. Indeed, he reached the very shores of the
sea as he proceeded performing great sacrifices (on those altars

♦ Literally, "J/e he shall suck."—T.

t The Burdwan translators take Asita and Gaya as one person called
Asitangaya, and K. P. Singha takes Anga and Vrihadratha to be two
diflferent persons. Of course, both are wrong. — T.

X The first line of 92 is evidently connected with 91. Nilakantha
expressly mentions it. Yet the Burdwan traualators have made a mesa
of thia verse 92.— T.

^?isana Farva.] canti parva. 87

along his way).*'*'"' Having performed a thousand sacrifices
and a hundred Vdjapeijas, he gratified the foremost of Brfihma-
nas with three mountains of gold.*^ Having slain many
Daityas and Ddnavas duly arrayed in battle, Nahusha's son
Yayati divided the whole Earth (among his children).^ At
last discarding his other sons headed by Yadu and Drahyu,
he installed (his youngest son) Puru on his throne and then
entered the woods accompanied by his wife."^ When he, O
Srinjaya, who far surpassed thee in the four principal attri-
butes and who was purer than thy son, fell a prey to death, do
not grieve for thy son that is dead.*"" We hear, O Srinjaya,
that Amvarisha also, the son of Nabhaga, fell a prey to death.
That prutector (of the world) and foremost of kings was re-
garded by his subjects as the embodiment of virtue."" That
monarch, in one of his sacrifices, assigned to the Brahman as,
for waiting upon them, a million of kings who had themselves
performed thousands of sacrifices each."^ Men of piety prais-
ed Amvarisha the son of Nabhaga, saying that such feats had
never been achieved before nor would their like be achieved in
the future.-f-"'- Those hundreds upon hundreds and thousands
upon thousands of kings (that had at the command of Amva-
risha waited at his sacrifices upon the Brahmanas that came
there) became (through Amvarisha's merits) crowned with the
fruits of the Horse-sacrifice, and followed their lord by the
Southern path (to regions of brightness and bliss).:}:"' When
he, 0 Srinjaya, who far surpassed thee in the four principal
attributes and who was purer than thy son, fell a prey to death,
do not grieve for thy child that is dead !"* We hear, O Srin-
jaya, that Ca^avindu also, the son of Chitraratha, fell a prey to

• Camydpdt ia explained as hurling a heavy piece of wood. What is
meant here ia that Yaydti, having erected an altar, took up and hurled a
heavy piece of wood forwards, and upon the place where it fell, erected
another altar. In this way he proceeded till he reached the very sea-
shore.—T.

+ Dakshindh is explained by Nilakantha as men possessed of Dcdshya.
It may mean liberal-minded men — T.

X K. P. Singha has made a ridiculous blunder in rendering this
verse. — 1,

88 MAHABHARATA, [RajadharmcinU'

death. That high-souled king had a hundred thousand wives,^"^
and a million of sons. All of them used to wear golden ar-
mour and all of them were excellent bowmen/"" Each of
those princes married a hundred princesses, and each princess
brought a hundred elephants. With each of those elephants
were a hundred cars.^'^^ With each car were a hundred steeds,
all of good breed and all decked with trappings of gold. With
each steed were a hundred kine, and with each cow were a
hundred sheep and goats. ^*"'^ This countless wealth, O monarch,
Cii9avinda gave away, in a Horse-sacrifice, unto the Brah-
mauas."' When he, O Srinjaya, who far surpassed thee in the
four principal attributes and who was purer than thy son, fell
a prey te death, do not grieve for thy child that is dead.'^"
We he\r, O Srinjaya, that Gaya also, the son of Amurtha-
riyas, fell a prey to death. For a hundred years, that king
subsisted upon the remains of sacrificial food."^ (Pleased with
such devotion) Agni desired i to give him boons. The boons
solicited by Gaya were, — Let my wealth be inexhaustible
even if I give ceaselessly ! Let my regard for virtue exist for
ever !"'-* Let my heart ever take pleasure in Truth, through
thy grace, O eater of sacrificial libations ! — It hath been
heard by us that king Gaya obtained all those wishes from
Agni.^^^ On days of the new moon, on those of the full
moon, and on every fourth month, for a thousand years, Gaya
repeatedly performed the Horse-sacrifice."* Rising (at the
completion of every sacrifice) he gave away a hundred thou-
sand kine and hundreds of mules (unto the Brahmanas) during
this period."* That bull among men gratified the gods with
Soma, the Brahmanas with wealth, the Pitris with Swadhd,
and the women with the accomplishment of all their wishes."**
In his great Horse-sacrifice, king Gaya caused a golden ground
to made, measuring a hundred cubits in length and fiity in
breadth, and gave it away as the sacrificial fee."^ That fore-

♦ Tiiere la a 8lij,'lit ditfereuce of reading in the first half of the second
line. Nilakantha explains it with his Hsual ingenuity. The Bengal
reading, with 7?u\ is disapproved by him. For all tkat, the Bengal read-
ing which I have adopted, seems to be preferable. — T

fiWHa Parva.] canti parva.

most'of meii, viz., Gaya the sou of Amnrttar.iyaf!, gave away
as many kiiie as there are sand sfrains, O king, in the river
Ganga/^^ When he, O Srinjaya, who far surpassed thee ia
the four principal attributes and who was purer than thy son,
fell a prey to death, do not grieve for thy son that is dead.^^'
We hear, O Srinjaya, that Sankriti's son Kantidova also fell a
prey to death. Having undergone the austerest of penances
and adored him with great reverence, he obtained these boona
from Cakra, having solicited them, saying, — ^'*' Let us have
abundant food and abundant guests 1 Let not my faith sustain
any diminution, and let us not have to ask anything of any
person !"' — The animals, both domestic and wild, slaughterefi
in his sacrifice, used to come to him, viz., the high-soul ed
Riiitideva of rigid vows and great fame, of their own accord.'*"
The secrations that flowed from the skins of the animals
(slaughtered in his sacrifices), produced a mighty and cele-
brated river which to this day is known by the name of
CharmanwatV^^ King Rantideva used to make gifts unto
the Brfihmanas in an extensive enclosure. When the king
said — Unto thee I give a hundred nishkas ! Unto thee I
give a hundred ! — the Brahmanas (without accepting whafj
was otifered) made a noise (expressive of refusal).'"* When,
however, the king would say — I give a thousand nishkas !
— the gifts were all accepted. AH the vessels and plates m
Rantideva's palace, for holding food and other articles,'** all
the jugs and pots, the pans and plates and cups, were of gold."*
On those sight pass which the guests used to live in Ranti-
deva's abode, twenty thousand and one hundred kine had to
be slaughtered.'*' Yet even on such occasions, the cooks,
decked in ear-rings, used to proclaim (amongst those that sad
down to supper), — There is abundant juice. Eat as much aa
ye wish, but of fiesh we have not' as much today as on former
occasions V'^' — When he, O Srinjaya, who far surpas.sed theo
in the four principal attributes and who was purer than thy
son, fell a prey to death, do not grieve for thy son that ia
dead.^-' We hear, O Srinjaya, that the high-souled Sagara
also fell a prey to death. He was of Ikshfiku's race, a tiger
among men, and of superhuman prowess/^" Sixty thousand
12

^0 MA'HAUHARATA, [KrijadhamilTilL*

sons used to walk behind him, like myriads upon myriads ol
."^tars waiting upon the Moon in the cloudless firmament of
autumn.^ '^ His sway extended over the whole of this Earth.*
He gratified the gods by performing a thousand Horse-sacri-
fices.^"- He gave away unto deserving Brahmanas palatial
mansions with columns of gold and (other parts) made entire-
ly of that precious metal, containing costly beds and bevies
of beautiful ladies with eyes resembling petals of the lotus,
and diverse other kinds of valuable objects. At his command,
the Brahmanas divided those gifts among themselves.^^'"^*
Through anger that king caused the Earth to be excavated
whereupon she came to have the ocean on her bosom, and for
this, the ocean has come to be called Sdgara after his name.^'*^
When he, O Srinjaya, who far surpassed thee in the four
principal atributes and who was purer than thy son, fell a
prey to death, do not grieve for thy son tha-t is dead.^"" We
hear, U Srinjaya, that king Prithu also, the son of Vena
fell a prey to death. The great Rishis, assembling together
in the great forest, installed him in the sovereignty of the
Earth.^^'' And because it was thought that he would advance
all mankind, he was, for that reason, called Prithu (the ad-
vancer). And because also he protected people from injuries
(Kshata), he was, for that reason, called a Kshatriya (protec-
tor from injuries).^''^ Beholding Prithu the son of Vena, all
the creatures of the Earth exclaimed, — We have been lovingly
attached to him ! — From this circumstance of the loving attach-
ment (to him of all creatures), he came to be called a Rajci
(one that can inspire attachment).^'" The Earth, during his
sway, yielded crops without being tilled, every leaf that the
trees had bore honey ; and every cow yielded a jugful of
milk.^*'' All men were hale and all their wishes used to be
crowned with fruition. They had no fear of any kind. They
used to live, as they pleased, in fields or (or sheltered) houses.^*^
When Prithu desired to go over the sea, the waters became
solidified. The rivers also never swelled up when he had to

♦ Literally, 'there was but one umbrella opened on the Earth in kis

time,.'— T.

fSsana Parva.J canti parva. '91

cross them but remained perfectly calm. The standard on his
car moved freely everywhere (without being obstructed by any
impediment).^*' King Prithu, in one of his grand Horse-
sacrifices, gave away unto the Briihmanas one and twenty
mountains of gold, each measuring three naiwas*'-*^ When
he, O Sri)ijaya, who far surpassed thee in the four principal
attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead.^" Upon what,
O Srinjaya, dost thou reflect in silence? It seems, O king,
that thou hearcst not these words of mine ! If thou hast not
heard them, then this discourse of mine has been a fruitless
rhapsody like medicine or diet to a person on the point of
death,'*^ —

" 'Srinja3'a said, — lam attending, O Narada, to this dis-
course of thine, of excellent import and perfumed like a garr
land of flowers, — this discourse upon the conduct of high-
souled royal sages of meritorious deeds and great fame, that
can certainly dispel grief 1^*'^ Thy discourse, 0 great sago,
has not been a fruitless rhapsody ! I have been freed from
grief at thy very sight ! Like one never satiated with drink-
ing nectar, I am not satiated with thy words !^" O thou of
true sight, if thou, O lord, be inclined to show thy grace to-
wards this jDerson burning on account of the death of his son,
then that son, through that grace of thuie, is sure to be
revived and to mingle once more with me (in this life) ! — ^"

" 'Narada said, — I will give back to thee that son of thine,
named Suvarnashthivin, whom Parvata gave thee and who has
been bereft of life ! Of the splendour of gold, that child shall
live a thousand years ! — ' "^"

Section XXX.

"Yudhishthira said, — 'How did the son of Srinjaya become
Suvarnashthivin If Why also did Parvata give Srinjaya that

* The word in the original is nala. Nilakantha supposes that it has
been so used for the sake of rythm, the correct form being nalwo; meaa-
iug a distance of four hundred cubits.— T.

T Literally) cue whose excrel a ar«; gold.— T.

IffZ MAHABHARATA. [licijadharmdnu'

child ? Aad why did he die ?^ When the lives of all men in
those days extended for a thousand years, why did Srinjaya's
son die in infancy ?" Or, was he in name only Suvarnashthivin ?
How also did he come to be so ? I desire to know all this !P

''Krishna said, — 'I will recite to thee, O king, the facts as
they happened. There are two Rishis, the foremost ones in
the world, named Narada and Parvata.' Marada is the
maternal uncle and Parvata is his sister's son. With cheer-
ful hearts, the uncle Narada and the nephew Parvata had, in
days of old, O king, left heaven for a pleasant ramble on Earth
for tasting clarified butter and rice'"'"^ Both of them possessed
of great ascetic merit, they wandered over the Earth, subsist-
ing on food taken by human beings.^ Filled with joy and
entertaining great affection for each other, they entered into
a compact that, whatever wish, good or bad, would be enter-
tained by one should be disclosed to the other, but on the event
of one of them acting otherwise, he should be subject to the
other's curse.^ Agreeing to that understanding, those two
great Ritihis, adored of all the worlds repaired to king Srinjaya
the son of Citya and said unto him,** — We two, for thy good,
shall dwell with thee for a few days. O lord of Earth, do
thou attend to all our wants duly ! — The king, saying — So
he it, — set himself to attend upon them hospitably.^" After a
■while, one day, the king, filled with joy, introduced to those
illustrious ascetics his daughter of the fairest complexion, say-
ing,— This my daughter will wait upon you both.^^ Bright as
the filaments of the lotus, she is beautiful and of faultless
limbs, accomplished and of sweet manners, and is called Suku-
mari by name. — Very well, — said the Rishis in reply, upon
which the king directed his daughter, telling her, — O child,
attend upon these two Brahmanas as thou wouldst upon the
gods or thy sire l^^''-^ — The virtuous princess, saying — So be it —
began to attend upon them in obedience to her father's be-
hest." Her dutiful services and her unrivalled beauty \ery
soon inspired Narada with a tender flame towards her.^*^ That
tender sentiment began to grow in the heart of the illustrious
saint like the moon gradually waxing on the accession of the
lishted fi'itnight/'; The yii'luoa^ Nartidu; however, o\^x-

i'dsana Parva.] caxti tarva. 93

wholnioJ by shame, could not disclose that burning attachment
to his sister's son the high-soulcd Parvata.'^ By his ascetic
power, as also by signs, Parvata understood all. Inflamed with
rage, the latter thereupon resolved to curse the love-afflicted
Njirada/^ And he said, — Having of thy own accord made a
compact with me that, whatever wish, good or bad, would be
cherished by either of us^* should be disclosed to the other,
thou hast violated it ! These were thy own words, O Brah-
.mana ! It is for this that I shall curse thee !-" Thou didst not
tell me before that thy heart has been pierced by the charms of
the maiden Sukumari ! It is for this that I shall curse thee !-^
Thou art a Brahmachdrin. Thou art my preceptor. Thou art
an ascetic and a Brahman a. Yet hast thou broken the compact
thou hadst made with me !-'^ Filled with rage I shall, for this,
curse even thee ! Listen to me ! This Sukumari shall, with-
out doubt, become thy wife !" From the time of thy marriao-e,
however, O puissant one, both she and all men shall behold
thee an ape, for thy true features having disappeared, an
ape shalt thou appear unto all r* — Hearing these words of his,
the uncle Narada, filled with wrath, cursed his nephew Par-
vata in return, saying," — Although thou hast ascetic merit and
Brahmacharijya and truth and self-restraint, and although
thou art ever devoted to virtue, thou shalt not yet succeed
in proceeding to heaven '-" — Filled with rage and desire of
vengeance, they thus cursed and flamed against each other like
a couple of infuriate elephants." From that time the high-
souled Parvata began to wander over the Earth, respected as
he deserved, O Bharata, for his own energy.^* Niirada then,
that foremost of Brahmanas, obtained according to due rites
the hand of Srinjaya's daughter, the faultless Sukumari.'-'" The
princess, however, beheld Narada exactly as the curse had said.
Indeed, just after the last of the wedding mantras had been
recited, Sukumari beheld the celestial Rishi to have a face like
that of an ape. She, however, did not, on that account, dis-
regard her lord. On the other hand, she dedicated her love to
him.'*"^^ Indeed, the princess, chaste as she was, devoted her-
self entirely to her lord and did not in her heart even desire any
one clao ivmoug the jjcds, Mimis, and Yakshas for a husband.','

^4 MAHABHARATA. [Rajadharmdnti'

One day, as the illustrious Parvata, in course of his wanderingfr,
entered a solitary forest, he beheld Narada there. ^^ Saluting
him, Parvata said, — Show thy grace unto me by permitting
me, O puissant one, to go to heaven !'* — Seeing the cheerless
Parvata kneeling before him with joined hands, Narada, himself
more cheerless, said unto him,^^ — Thou hadst curst me first,
saying, — Be thou an ape ! — After thou hadst said so unto me, I
cursed thee from anger, saying,^" — From this day thou shall not
dwell in heaven ! — It was not well of thee, since thou art like a
son unto me ! — The two saints then freed each other from their
mutual curses.^' Beholding her husband possessed of celestial
form and blazing with beauty, Sukumari fled from him; taking
him to be somebody other than her lord. " Seeing the beauti-
ful princess flying away from her lord, Parvata addressed her,
saying, — This one is even thy husband ! Do not entertain any
scruple !^" This one is the illustrious and puissnnt Riski
Narada, that foremost of virtuous persons ! He is thy lord, of
one soul with thee ! Do not have any doubt !*" — Assured in di-
verse ways by the high-souled Parvata and informed also of the
curse on her lord, the princess regained her equanimity. Then
Parvata proceeded to heaven and Narada to his home/*^

"Vasudeva continued, — 'The illustrious Rishi Narada, who
was himself an actor in this matter, is here. O best of men,
asked by thee, he will tell thee everything that happened.'""

Section XXXI.

Vaigampayana said, — "The royal son of Pandu then ad-
dressed Narada, saying, — 'O holy one, I desire to hear of the
birth of the child whose excreta were gold.'^ Thus addressed
by king Yudhishthira the just, the sage Narada began to
narrate to him all that ha,d occurred in connection with that
child of golden excreta.'^

"Narada said, — 'It is even so, 0 thou of mighty arms, as
Ke(java here hath said ! Asked by thee I shall now recite the
portion that remains of this story.^ Myself, and ray sister's son,
the great ascetic Parvata, came (on one occasion) unto Srinjaya,
th'.).t forcmo;iti of uU Yictorigus kings, for dwelling with him.''

fSsana Parva.] CANTI parva, 05

Honored by him with due rites, and with every wisli of oura
gratified, we took up our residence in his abode/' After the
SL^ason of rains had gone, and when the time came for onr own
dejaarture, Parvata said unto me these words of grave import
suitable to the hour ;" — We have, O Brahmana, dwelt in the
abode of this king for some time, highly honored by him.
Think of what return we should make !^ — I then, O monarch,
addressed Parvata of blessed aspect, saying, — O nephew, this
becomes thee, and, O thou of great power, all this depends upon
thyself!® Through thy boons let the king be made happy and
let him obtain his wishes ! Or, if thou choosest, let him be
crowned with success through the ascetic merits of both of us !'
— After this, Parvata having called king Srinjaya, that fore-
most of victorious persons, said unto him these words, O bull
of Kuru's race.^" — We have been exceedingly gratified, O king,
with thy hospitable attentions given with every sincerity !
With our permission, O foremost of men, think of the boon
thou shouldst solicit !^^ Let the boon, however, be such that
it may not imply enmity to the gods or destruction to men !*
Accept then, O king, a boon, for thou deservcst one as we
think '/- — Hearing these words, Srinjaya replied, — If ye have
been gratified with me, my object then has been gained, for
that of itself has been my greatest gain and that is regarded
by me as the fruition of all my desires !^' — Unto Srinjaya
who said so, Parvata again said, — Solicit, (") king, the fruition
of that wish which thou art cheri.^hing in thy heart fir a long
time !^* — Srinjaya answered, — I desire a son that shall be
heroic and possessed of great energy, firm in his vows and of
long life, highly blessed and possessed of splendour equal to
Ihnt of the Chief himself of the dieties !^'— At this, Parvata
wiid, — This thy desire shall be fulfilled ! Thy child, however,
shall not be long lived, for thy wish for such a son is nven for
prevailing over the Chief of the gods !"^ Thy son shall be
known by the name of Suvarnashthivin. He shall be poss-

* T\\e first line of 12 is misuudeiRtood by the Burdwan trunslatois.
Tiiere can be no doubt, howevi-r, tluit Nilakanthu' whom 1 fulK w, is
lU'ht.— T.

96 MAHABHARATA. [Rdj adharmlini*

essed of splendour like that of the Chief of the gods, but take
care to protect him always from that deity !'^ — Hearing these
words of the high-souled Parvata, Srinjaya began to beseech
that saint for ordaining otherwise/"* saying, — Let my son
be long-lived, O Muni, through thy ascetic merit ! — Parvata,
however, said nothing, through partiality for Indra." Behold-
ing the king very cheerless, I said unto him, — Think of me,
O king, (in thy distress), and I shall promise to come when
thought of by thee l'-'^ Do not grieve, O lord of Earth ! I will
give thee back thy beloved child, even if he be dead, in his
livino- form !'-' — Having said so unto that monarch, both of us
left his presence for coming to where we wished, and Srinjaya
returned to his abode as he pleased." After some time had
elapsed, the royal sage Srinjaya had born unto him a son
of great prowess and blazing forth with energy." The child
grcAV up like a large lotus in a lake, and became Surarnn-
shthivin in reality as in name.*'-'* This extraordinary fact,
O best of the liurus, soon became widely known over the
world. The Chief of the gods also came to know it as the
result of Parvata's boon.-'" Fearing humiliation (at the hands
of the child when he would grow up), the slayer of Vala and
Vritra be^jan to watch for the ladies of the prince.-** He com-
manded his celestial weapon Thunder, standing before him in
embodied shape, saying, — Go, O puissant one, and assimiing
(he form of a tiger slay this prince !-^ When grown up, this
child of Srinjaya may, by his achievements, humiliate me,
O Thunder, as Parvata has said !''^ — Thus addressed by Cakra,
the celestial weapon Thunder, that subjugator of hostile towns,
began from that daj^ to continually watch for the laches of the
prince.-" Srinjaya, meanwhile, having oblaincd that child
whoso splendour resembled that of Indra himself, became filled
with joy. The king, accompanied by his wives, and the other
ladies of his household, took up his residence in the midst of
a forest.-f-"" One d'ly, on the shores of the Bhagirathee, the
boy, accompanied by his nurse, ran hither and thither in

* Vide note in page 91. — T.

t The Bardwau translators have miaunder.stood this vorae. — T.

ciimna Parva.] canti parva. 07

play.'^ Though only five years of age, his prowess, even then,
resembled that ut" a mighty clcphtuit. While thus employed,
the child met a powerful tiger that came upon him sud-
denly.^" The infant prince trembled violently as he was being
crushed by the tiger and soon fell down lifeless on the Earth,
At this sight the nurse uttered loud cries of grief."* Having
slain the prince, the tiger, through Indra's powers of delusion,
vanished there and then.'* Hearing the voice of the crying
nurse, the king, in great anxiety, ran to the spot.^'' He beheld
his son there, his blo«.»d quafted oft', and lying cheerless on the
ground like the moon dropped from the tirmament.^' Taking
up on his lap the boy covered with blood, the king, with heart
stricken by grief, began t(j lament piteously.^' The royal
ladies then, afflicted with grief and crying, quickly ran to that
spot where king Srinjaya was.""* In that situation the king
thought of me with concentrated attention. Knowing that
the king was thinking of me I appeared before him."^ Stricken
with grief as the king was, I recited to him all those stories,
O monarch, that this hero of Yadu's race has already recited to
thee." I brought Srinjaya's child back to life, with Indra's per-
mission. Tliit which is ordained must occur. It is impossible
that it should be otherwise.'^ After this, prince Suvarnashthiviii
of great fame and energy began to delight the hearts of hi^»
parents.*' Of groat prowess, he ascended the throne of his
f-ither after the latter had repaired to heaven, and ruled for a
period of one thousand and one hundred years.*^ He worshipped
the gods in many great sacrifices characterised by profuse pre-
sents. Possessed of great splendour, he grxtifitd the gods and
the Fitrls.^^ Having procreated many sons, all of whom by
their issue multiplied the race, ho went the way of all nature,
O king, after many years." Do thou, O foremost of kings,
dispel this grief born in thy heart, even as Ke<;ava has coun-
.selled thee, as also Vyfisa of austere penances." Ri.se up, O
king, and bear the burthen of this thy ancestral kingdom,
and perlorm high and great sacrifices so that thou mayst obtaiu
(hcrcA.i'tcr) whatever regions may be desired by thee !' "*^

13

Section XXXIII.

y<4i9ampayaiia said, — "Unto king Yudhishthira who strli
remained speechless and plunged in grief, the Island-born
Vyasa, that great ascetic conversant with the truths of religion,
spoke again. ^

"Vyasa said, — 'O thou of eyes like lotus petals, the protec-
tion of subjects is the duty of kings. Those men that are
always observant of duty regard duty to be all powerful." Do
thou, therefore, O king, walk in the steps of thy ancestors I
With Brahmanas, penances are a duty. This is the eternal ordi-
nance of the Vedas.^ Penances, therefore, O bull of Bharata's
race, constitute the eternal duty of Brahmanas. A Kshatriya
is the protector of all persons in respect of their duties.**
That man who, addicted to earthly possessions, transgresses
wholesome restraints, that offender against social hamiony,
should be chastised with a strong hand.'' That insensate person
who seeks to transgress authority, be he an attendant, a son, or
even a saint, — indeed, all men of such sinful nature, — should by
every means be chastised or even killed. That king who con-
ducts himself otherwise incurs sin.*^^ He who does not protect
morality when it is being disregarded is himself a trespasser
against morality. The Kauravas were trespassers against
morality. They have, with their followers, been slain by thee;''
Thou hast been observant of the duties of thy own order.
Why then, 0 son of Pandu, dost thou indulge in such grief?
The king should slay those that deserve death, make gilts to
■persons deserviiig of charity, and protect his subjects according
to the ordinance.'"

"Yudhishthira said, — 'I do not doubt the words that fall
-from thy lips, 0 thou of great ascetic merit ! Everything ap-
pertaining to morality and duty is well known to thee, O fore-
most of all persons conversant with morality and duty !^° I
have, however, for the sake of kingdom, caused many persons

i * A Kshatriya should protect a Brahmana in respect of hia penancea
and a Vai9ya iu respect of the duties of his order. Whatever impedi-
ments a Brahmana or a Vai5ya might encounter in the discharge of his
duties, mvist be removed by a Ksh'atriya.— T.

'^asana Parva.] Canti pauVA. '93^

to bo slain ! Those deeds, 0 Brahmana, are burning Q.n<^
consuming me !''^

"Vyasa said, — '0 Bharata, is the Supreme Being the doer,
or is man the doer ? Is everything the result of Chance in the
world, or are the fruits that we enjoy or suffer the results of
(previous) action ?^' If man, O Bharata, does all acts, good or
bad, being urged thereto by the Supreme Being, tlien the fruits
of those acts should attach to the Supreme Being himself If-
a person cuts down, with an axe, a tree in the forest, it is the
person that incurs the sin and not the axe by any means.'* Or,
if it be said that, the axe being only the material cause, the
consequence of the act (of cutting^ should attach to the animate:
agent (and not to the inanimate tool), then the sin may be:
said to belong to the person that has ' made the axe. This^,
however, can scarcely be true.'^ If this be not reasonable^
O son of Kunti, that one man should incur the consequence of
an act done by another, then, guided by this, thou shouldst
throw all responsibility upon the Supreme Being *''^ If, again,
man be himself the agent of all his acts virtuous and sinful,
then Supreme Director there is none and, therefore, whatever,
thou hast done cannot bring evil consequences on thee.f'^ No-
one, 0 king, can ever turn away from that which is destined^
If, again. Destiny be the result of the acts of former lives,
then no sin can attach to one in this life even as the sin of,
cutting down a tree cannot touch the maker of the axe.+" If
thou thinkest it is Chance only that acts in the world, then
such an act of destruction could never hoppen nor will ever
bappen.^'^ If it is necessary to ascertain what is good and what

* /. c, thou -shouldst think that the conseqxiences of all acts must
attach to the Supreme Being himself, he being the urger of us all.— T.

fN^aparciSi. c, i. c, there is no Supreme Being and no next-
world.— T.

t No one being free in this life, all one's acts being the result of
previous acts, there can be no responsibility for the acts of this life.— T.

IT The manner in which this great battle has been brought about'
shows evidence of design and not mere Chance. Nilakantha reads kalani.
which is evidently wrong. There can be no doubt that the correct rcad-^

loo MAHABHARATA, HdjadhavmanU"

evil in the world, attend to the scriptures. In those scriptures
it has besn laid down that kings should stand with the rod of
chastisement uplifted in their hands.'^" I think, O Bharata,
that acts, good and bad, are continually revolving hei'e as on a
wheel, and men obtain the fruits of those acts, good or bad,
that they do.^^ One sinful act proceeds from another. There-
fore, O tiger among kings, avoid all evil acts and do not thus
set thy heart upon grief.^'-^ Thou shouldst adhere, O Bharata,
to the duties, even if raproachable, of thy own order. This
self-destruction, O king, does not look well in thee !" Expia-
tions, O king, have, been ordained for (evil) acts. He that is
alive can perform them, but he that dies fails in their perform-
ance.^* Therefore, O king, without laying down thy life, per-
form those expiatory acts. If thou dost not perform them thou
mayst have to repent in the next world.' "-^

Section XXXIV.

"Yudhishthira said, — ^'Sons and grandsons and brothers and
sires and fathers-in-law and preceptors and maternal uncles
and grandsires,^ many high-souled Kshatriyas, many relatives
(by marriage), friends, companions, sisters' sons, and kinsmen,
O grandsire,- and many foremost of men coming from diverse
countries, have fallen ! All these, 0 grandsire, have been
caused to be slain by myself alone, from desire of kingdom !^
Having caused so many heroic kings who were always devoted
to righteousness and all of whom had quaffed Soma in sacrifices,
what end shall I attain, O great ascetic I* Thinking that this
Earth has been bereft of many lions among kings, all of whom
were in the enjoyment of great prosperity, I bum continually
to this day !* Having witnessed this slaughter of kinsmen and
of millions of other men, I burn with grief, O grandsire !'' Oh,
what will be the plight of those foremost of ladies who have
been deprived of sons, of husbands, and of brothers F Re-
proaching the Pandavas and the Vrishnis as cruel murderers,
those ladies, with emaciated features and plunged in grief, will
throw themselves on the Earth !* Not beholding their sires
and brothers and busbauds and sons, those ladies, through

0sana Parva.] canti paiiva. 101

affliction, casting off their lifo-bieaths, will go to the abode of
Yama, O foreoiost of Brahmanas ! I have no doubt of this !
The coarse of morality is very subtile. It is plain that wo
shall bo stained with the guilt of slaughtering women for
this \^^° Having slain our kinsmen and friends and thereby
committed an inexpiable sin, wo shall have to fall into hell with
heads downwards !^^ O best of men, wc shall, therefore, waste
our limbs with the austerest of penances ! Tell me, O grand-
sire, to what mode of life I should betake myself then !' "^-

Vai<;ampayana continued, — "Hearing these words of Yu-
dhishthira, the Island-born liishi, having reflected keenly for
sometime, addressed the son of Pandu as foUows.^^

"Vyasa said, — 'Remembering the duties of a Kshatriya, O
king, do not give way to grief! All those Kshatriyas, O bull
among Kshatriyas, have fallen in the observance of their proper
duties !'* In the pursuit of great prosperity and of great fame
on Earth, those foremost of men, all of whom were liable to
death,* have perished through the influence of Time." Thou
hast not been their slayer, nor this Bhima, nor Arjuna, nor
the twins. It is Time that took away their life-breaths ac-
cording to the great law of change.' Time hath neither mother,
nor father, nor anybody for whom he is disposed to show any
favor. He is the witness of the acts of all creatures. By him
have they been taken away.'" This battle, O bull of Bharata 's
race, was only an occasion ordained by him. He causes crea-
tures to be slain through the instrumentality of creatures.
This is the manner in which it puts forth its irresistible
power." Know that Time (in his dealings with creatures)
is dependent upon the bond of action and is the witness of all
actions good and bad. It is Time that brings about the fruits,
fraught with bliss or woe, of our actions.'" Think, () mighty-
a,rmed one, of the acts of those Kshatriyas that have fallen !
Those acts were the causes of their destruction and it is in
consequence of them that they have perished."" Think also of
thy own acts consisting of observances of vows with restrained

* Nilakantha explains this in a diflferent way. He thinks that the ex-
pression ^r'Mntdvi^hitiir^j''f:*M ffictin*?,— 'thraugh their own faultfe.'— T,

102 MAHABHARATA. [Raj cidharma')m'-

soul. And think also how thou hast beeu forced by the-
Supreme Ordainer to do such an act (as the slaughter of so
many human beings) '.-^ As a weapon made by a smith or
carpenter is under the control of the person that is handling it,
and moves as he moves it, similarly this universe, controlled
by actions done in Time, moves as those actions move it.-^
Seeing that the births and deaths of creatures take place with-
out any (assignable) cause and in perfect wantonness, grief
and joy are perfectly needless.-^ Although this entanglement-
of thy heart is a mere delusion, still, if it pleasest thee, O
king, perform expiatory rites (for washing thyself free of.
thy so-called sin).-* It is heard, O Partha, that the gods and
the Asuras fought against each other. The Asuras were the
elder, and the gods the younger, brothers.-^ Covetous of
prosperity, fierce was the battle fought between them. The:
fight lasted for two and thirty thousand years."" Making the
Earth one vast expanse of blood, the gods slew the Daityas-
and gained possession of heaven." Having obtained posses-
sion of the Earth, a (large) number of Brahmanas, conversant
with the Vedas, armed themselves, stupefied with pride, with
the D.inavas for giving them help in the fight.-*^ They were,
known by the name of gdldvrika and numbered eight and
eighty thousand. All of them, however, were slain by the gods.'"'
Those wicked-souled persons who desire the extinction of vir-
tue and who set sinfulness agoing deserve to be slain even as-
the furious Daitijas were slain by the gods.^" If by slaying.
a single individual a family may be saved, or, if by slay-
ing a single family the whole kingdom may be saved, such
an act of slaughter will not be a transgression.^^ Sin, O
king, sometimes assumes the form of virtue, and virtue some-
times assumes the form of sin. They, however, that are learn-
ed know which is which.^- Therefore, console thyself, 0 son
of Pandu, for thou art well versed in the scriptures. Thou
hast, O Bharata, only followed the path formerly trodden by
the very gods !'^ Men like yourselves never go to hell, O bull
of Pandu's race ! Comfort these thy brothers and all thy ^
friends, 0 scorcher of foes !'* He who deliberately engages
himself in "iinful ticts, and committing sinful nets feela no.

^asana Parva.] canti parva. 103

shame but continues the same as before,"* is called (in tlie
scriptures) a groat sinner. There is no expiation for him and
his sins know no diminution.^*' Thou art born in a noble race.
Forced by the faults of others, thou hast most unwillingly done
•this, and having done this thou repentest of it.^' The Horse-
sacrifice, that grand rite, has been indicated as an expiation
for thee ! Make preparations for that sacrifice, O monarch,
and thou shalt be freed from thy sins.^* The divine chastiser
of Paka, having vanquished his foes with the assistance of the
M.irats, gradually performed a hundred sacrifices and became
^utu/ci'utti*^'' Freed from sin, possessed of heaven, and hav-
ing obtained many regions of bliss and great happiness and
prosperity, Cakra, surrounded by the Maruts, is shining in
beauty, and illuminating all the quarters with his splendour.^''
Tiie lord of Cachi is adored in the heavens by the Ai^sards.
The Ris/iis and the otner gods all worship him with reverence.*^
Tnou hast got the Earth through thy prowes.3. All the kings
iiave been vanquished by thee, O sinless one, through iliy
prowess.*'- Proceeding with thy iriends to their kingdom, O
king, install their brothers, sons, or grandsons on their thrones.*^
Beliaving with kindness towards even the children in the
womb, make thy subjects glad and happy, and rule the Eanh."
Install on their thrones the daughters of those that have no
sous. Women are fond of pleasure and power. Through this
means they will cast oti" their sorrows and become hajqiv/''
Having comforted the whole empire in this way, O Bharata,
adore the goJs in a Horse-sacrifice as the victorious Indra in
days of old. It is not proper for us to grieve for those high-
eouled Kshatriyas, O bull of thy order, (that have fallen in
battle).*" Stupefied by the jiowur of the Destroyer, they have
perished in the observance of the duties of their own ord> r.*''
Thou hast discharged the duties of a Kshatriya and obtained
the Earth without a thorn in it. Observe thy own duties,
() son of Kunti, for then, O Bharata, thou shalt be able to
obtain happiness in the tiiur wcrld !' "*"

* The performer of u hi.i l.\' I sicrificcs. — T,

[Rnjadharmami'

Seotion XXXV.

"Yudhishthira, said, — 'After doing what acts does a man
become liable to perform exiiiation ? And what are those acta
which he must do fur beuig freed from sin ? Tell me this,
O grandsii-e !'^

"Vyasa said, — 'Having omitted to do those acts that have
been ordained, and done those that have been interdicted, and
havint'" behaved decjitfully, a man becomes liable to perform
expiation.- The p3rson iu the observance of the Brahma-
chary i/tt vow, who rises from bed after the sun has risen, or
goes tj bjd while the sun is setting, one who has a rotten nail
or black teeth,^' one whose younger brother weds first, one who
weds before his elder brother is wedded, one who has been
gailty of th3 slaughter of a Brahmana, one who speaks ill of
others, one who weds a younger sister before the elder sister has
been wedded, one who weds an elder sister after having wed
a younger one,* one who falls away from a vow, one who slays
any one of the regenerate classes, one who imparts a know-
ledge of the Vedj-s to a i-erson unw rthy of it, one who
does not impart a knowledge thereof to a person that is worthy
of it;^ one who takes miiiy lives, one who sells flesh, one who
his abaudoueJ his (sacrei) tire, one who sells a knowledge of
the Vedis,*'^ one whj slays his prejeptor or a woman, one boru
in a sinful family, one who slays an animal wilfully ,-f one who
sots lire to a dwelling ho.ise,' one who lives by deceit, one who
acts iu opposition to his precept t, and one who has violated a
compact, — these all are guilty of sins re quiring expiation.^ I
shall now mention other act.5 thit men should not do, viz., acts
that are interdicted by bot'.i the world and the Ycdas. Listen
to me with concentrated attention !" The rejection of one's
own creed, the practice of otlitr jieujile's creed, assisting at the
sacrifice or the religious rites of one that is not Avorthy of such
assistance!, eating of fjoi that is forbidden, ^'^ deserting one that
craves protection, neglect iu maintaining servants and depen-

■ ■* /. c, charges hi^; pupils a foe for teaching them the -rcriptiires.— T.
+ /. ''.. not in a ?^;icr:tice. — T»

f^ana Parva.] canti pauva, IVJ

daiits, selling salt and treacle (and similar other substances),
killing of birds and animals,'^ refusal, though competent, to
procreate upon a soliciting woman, omission to present the
daily gifts (of handfuls of grass to kine and the like),^-
omission to present the dakshind, humiliating a Brahmana,
— these all have been pronounced by persons conversant with
duty to be acts that no one should do/^ The son that quar-
rels with the father, the person that violates the bed of hia
preceptor, one that neglects to produce offspring in one's
wedded wife, are all sinful, O tiger among men !^* I have now
declared to thee, in brief as also in detail, those acts and omis'
tions by which a man becomes liable to perform expiation/"
Listen now to the circumstances under which men, by even
commiting thes3 acts, do not become stained with sin/° If a
Brfilimana well accpiainted with the Vedas takes up arms and
rushes against thoe in battle for killing thee, thou maysti
proceed against him for taking his life. By such an act the
slayer does not become guilty of the slaughter of a Brahmana.*^',
There is a 7)i.a7if>Yt in the Vedas, O son of Kunti, that laya
this down. 1 declare unto thee only those practices that ara
sanctioned by the authority of the Vedas/'* One who slays a
Brahmana that has fallen away from his own duties and that
advances, weapon in hand, with intent to slaughter, does not
truly become the slayer of a Brahmana. In such a case it ia
the wrath of the slayer that proceeds against the wrath of the
slain. ^'■* A person by drinking alcoholic stimulants in ignorance
or upon the advice of a virtuous physician when his life is at
peril, slio lid have the regenerating ceremonies performed once
more in his case.'" All that I have told thee, O son of Kunti,
ab)it the eating of interdicted food, may be cleansed by such
expiatory rites.-^ Connection with the preceptor's wife at the
preceptor's command does not stain the pupil. The sage Udda-
laka caused his son Cwetakctu to be begotten by a disciple."
A person by committing theft for the sake of his preceptor in
a season of distress is not stained with sin. One, however,

* Jiff haiu^iai i»Ji:/hi)u<i And iaf, /.••., may proceea with intentioa
to slay. — T.

14

106 MAHABHARATA, [Rfijadhavm'nti'

that takes to thieving for procuring enjoyments for himself be-
comes stained." One is not stained by stealing from other
than Brahmanas (in a season of distress and for the sake of
one's preceptor). Only one that steals under such circum-
stances without himself appropriating any portion thereof is
untouched by sin.'-" A falsehood may be spoken for saving one's
own life or that of another, or for the sake of one's preceptor,
or for gratifying a woman, 6r for bringing about a marriage.^**
One's vow of Brahmacharyya is not broken by having wet
dreams. In such cases the expiatioa laid down consists in the
pouring of libations of clarified butter on the blazing fire.^° If
the elder brother be fallen or has renounced the world, the
younger brother does not incur sin by marrying. Solicited by
a woman, connection with her is not destructive of virtue.^''
One should not slay or cause to be slain an animal except in a
sacrifice. Animals have become sacred (fit for sacrifice) through
the kindness manifested towards them by the Creator himsef
in the ordinance laid down by him.-* By making a gift in
io-noranco to an undeserving Brahmana one does not incur sin.
The omission (through ignorance) to behave with liberality
towards a deserving person does not lead to sin.^^ By casting
off an adulterous wife one does not incur sin. By such treat-
ment the woman herself may be purged while the husband
may avoid sin.'" One who knows the true uses of the Soma
juice, does not incur sin by selling it.* By dismissing a ser-
vant who is incompetent to render service one is not touched
by sin.^^ I have now said unto thee those acts by doing which
one does not incur sin. I shall now speak to thee of expiation
in detail.' ""

Section XXXVI.

"Vyasa said, — 'By penances, religious rites, and gifts, O
Bharata, a man may wash ofif his sins if he does not commit
them again.'- By subsisting upon only one meal a day, and

a- -■■ ■ • — —■'■ — ■■- ■ - ■ ' ' . - 1 — ■ — II . ■ -I- ,

* /. e., one who knows that the Soma is used in sacrifices for grati'
fying the gods, — T.

^Ssana Farva.] canti parva, 107

that procured by mendicancy, by doinp^ all his acts himself
(without relying on the aid of a servant), by making his round
of mendicancy with a human skull in one hand and a Jchat-
tdnga* in another, by becomiiig a Brahmachfirin and always
ready for exertion,- by casting off all malice, by sleeping on
the bare ground, by publishing his offence to the world, by
doing all this for full twelve years, a person can cleanse himself
from the sin of having slain a Brahmana.^ By perishing upon
the weapon of a person living by the use of arms, of one's owu
will and upon the advice of persons learned in the scriptures,
or by throwing one's self down, for three times, with head
downwards, upon a blazing fire,* o-r by walking a hundred
Yojanas all the while reciting the Vedas, or by giving away
one's whole property to a Brahmana conversant with the
Vedas,'"' or at least so much as would secure to him a competence
for life, or a house properly furnished, and by protecting kine
and Brahmanas, one may be cleansed of the sin of having slain-
a Brahmana." By living upon the scantiest diet every day for
a space of six years, a person may be cleansed of that sin.-f-
By observing a harder vow Avith regard to food one may be
cleansed in three years4^ By living upon one meal a month,,
one may be cleansed in course of only a year. By observing,
again, an absolute fast, one may be cleansed within a very
short time,^ There is no doubt again that one is cleansed by
a Horse-sacrifice. Men that have been guilty of having slain
a Brahmana and that have succeeded in taking the final bath
at the completion of the Horse-sacrifice,' become cleansed of

* A staff with a skull fixed upon it. — T.

t The rule laid down is that he should eat iu the morning for the
first three days, in the evening for the secoud three days, eat nothing
but what is got witliout soliciting, for the next three davs and fast al-
together for the three days that follow. This is called Kricchra-hhojana.
Observing this rule for six years, one may be cleansed of the bin of slay-
ing a Brahmana. — T.

X The harder rule referred to is eating in the morning for seven days ;
in the evening for the next seven days ; eating what is got (without soli-
citing, for the next seven days ; and fasting altogether for the next
seven. — T.

lOS MAHABHARATA. [RdjadharmanU'-

all thoir sins. This is an injunction of great authority in the
^rutis. One, again, by laying doAvn his life in a battle under-
taken for the sake of a Brahmana, becomes cleansed of the sin
of having slain a Brahmana.'^" By giving away a hundred
thousand kine unto persons deserving of gifts, one becomes
cleansed of the sin of having slain a Brahmana as also, indeed,
of all his sins." One that gives away five and twenty thou-
sand kine of the kapild species and while all of them have
calved, becomes cleansed of all his sins.^- One who, at the
point of death, gives away a thousand kine with calves unto
poor but deserving persons, becomers freed from sin.^^ That
man, O king, who gives away a hundred steeds of the Kam-
voja breed unto Brahmanas of regulated behaviour, becomes
freed from sin.^* That man, O Bharata, who gives unto even
one person all that he asks for, and who, having given it, does
not speak of his act to any one, becomes freed from sin.^^ If
a person who has once taken alcohol drinks (as expiation)
hot liquor, he sanctifies himself both here and hereafter. '^''
By falling from the summit of a mountain or entering a
blazing fire, or by going on an everlasting journey after
renouncing the world, one is freed from all sins." By perform-
ing the sacrifice laid down by Vrihaspati, a Brahmana who
drinks alcoholic liquors may succeed in attaining to the region
of Brahman. This has been said by Brahman himself.^^ If a
person, after having drunk alcoholic liquor, becomes humble and
makes a gift of land, and abstains himself from it ever after-
wards, he becomes sanctified and cleansed." The person that
has violated his preceptor's bed, should lie down on a sheet of
iron after having heated it, and havuig cut off the emblem of
his sex, should leave the world for a life in the woods, with
eyes always turned upwards.''^" By casting off one's body, one
becomes cleansed of all his evil acts. Women, by leading a
regulated life for one year, become cleansed of all their sins.-^
The person who observes a very rigid vow, or gives away the
•whole of his wealth, or perishes in a battle fought for the sake
of his preceptor, becomes cleansed of all his sins.-^ One who
uses falsehood before one's preceptor or acts in opposition to
him, bocoruc,^ cL^uiicd of that sin by doing something agree-

'(^asana Parva.] canti parva. 109

able to one's preceptor.-^ One who has fallen oft' from the vow
(of BrahmacJtarijya) may become cleansed of that sin by
wearing the hide of a cow fov six months and observing the
penances laid down in the case of the slaughter of a Brah-
mana.-^ One who has been guilty of adultery, or of theft, may
become cleansed by observing rigid vows for a year."'' When
one steals another's property, one should, by every means in
his power, return to that other property of the value of what
has been stolen. One may then be cleansed of the sin (of
theft).-'^ The younger brother who has married before the
marriage of the elder brother, as also the elder brother whose
younger brother has married before him, becomes cleansed by
observing a rigid vow, with collected soul, for twelve nights."^
The younger brother, however, should wed again for rescuing
his deceased ancestors. Upon such second Avcdding, the first
wife becomes cleansed and her husband himself would not
incur sin by taking her.^" Men conversant with the scriptures
declare that women may be cleansed of even the greatest sins
by observing the vow of chdtarmasya, all the while living
upon scanty and cleasnsing food.-' Persons conversant with
the scriptures do not take into account the sins that women
may commit at heart. Whatever their sins (of this description),
they arc cleasnsed by their menstrual course like a metallic
plate that is scoured with ashcs."'^ Plates (made of the alloy
of brass and copper) stained by a Cudra eating off it, or a
vessel of the same metal that has been smelt by a cow, or
stained by a Brahmana's Oandusha, may be cleansed by means
of the ten purifying substances.*"^ It has been laid down that
a Brahmana should acquire and practise the full measure of
virtue. For a person of the kingly order it has been laid down
that he should acquire and practise a measure of virtue less by
a fourth part.'- So, a Vai(;ya shovild acquire a measure less
(than a Kshatriya's) by a fourth and a Cudra less (than a
Vai(;ya's) by a fourth. The heaviness or lightness of sins (for
purposes of expiation) of each of the four orders, should be

* These are the five protUicts uf the cow, beside;^ earth, watcv, nthes,
acid>, and lire.— T,

110 MAHABHARATA, [KtjadharmdnW'

determined upon this principle.^^ Having slain a bird or an
animal, or cut down living trees, a person should publish his
sin and fast for three nights/* By having intercourse with
one with whom intercourse is prohibited, the expiation for one
is wandering in wet clothes and sleeping on a bed of ashes.'"^
These, O king, are the expiations for sinful acts, according to
precedent and reason and scriptures and the ordinances of
Brahman himself"*^ A BrS-hmana may be cleansed of all sins
by reciting the Gdyatri in a sacred place, all the while living
upon frugal fare, casting oflf malice, abandoning wrath and hate,
unmoved by praise and blame, and abstaining from speeh with
qXV He should during the day time be under shelter of
the sky and should lie down at night even at such a place.
Thrice during the day, and thrice during the night, he should
also plunge with his clothes into a stream or lake for perform-
ino- his ablutions/'' Observant of rigid vows, he should abstain
from speech with women, Cudras, and fallen persons, A
Brahmana by observing such regulations may be cleansed of all
sins unconsciously committed by him/" A i:)erson obtains in
the other world the fruits, well or ill, of his acts here which
are all witnessed by the elements. Be it virtue or be it vice,,
according to the true measure that one acquires of either, one
enjoys or suffers the consequences (even here).*'' By knowledge,
by penances, and by righteous acts, therefore, one enhances
his weal (even here). One, therefore, may similarly enhance
his misery by committing unrighteous acts.*^ One should, there-
fore, always achieve acts that are righteous and abstain alto-
gether from those that are unrighteous.*" I have now indicated
what the expiations are of the sins that have been mentioned.
There is expiation for every sin except those that are called
Mahdpdtakas (highly heinous).*' As regards sins in respect of
unclean food and the like, and improper speeches, &c., they are
of two classes, viz., those committed consciously and those that
are committed unconsciously.** All sins that are committed
consciously are grave, while those that are committed uncon-
sciously are trivial or light. There is expiation for both.**^ In-
deed, sin is capable of being washed away by (observance of)
the ordinances spoken of. Those ordinances, however; have been

^dsana Parva.] canti parva. Ill

laid down only for believers (in god) and those that have faith/"
They are not for atheists or those that have no faith, or those
in whom pride and malice predominate." A person, O tiger
among men, that is desirous of weal both here and hereafter,
should, O foremost of virtuous men, have recourse to righte-
ous behaviour, to (the counsels of) men that are righteous,
and to the duties that have been ordained for him/^ There-
fore, for the reasons already advanced (by me), thou, O king,
shalt be cleansed of all thy sins for thou hast slain thy foes
in the discharge of thy duties as a king and for the protection
of thy life-breaths and thy inheritance." Or, if notwithstand-
ing this, thou still regardest thyself to be sinful, perform
expiation ! Do not cast away thy life in consequence of such
grief that is not becoming a wise man !' "^

Vai(;ampayana continued, — '-Thus addressed by the holy
Eishi, king Yudhishthira the just, having reflected for a short
while, said these words unto the sage."^^

Section XXXVII.

"Yudhishthira said, — 'Tell me, O grandfather, what -food
is clean and what unclean, what gift is praiseworthy, and
who should be considered deserving and who undeservin"-
(of gifts) !'^

"Vyasa said, — 'In this connection is cited the old account
of a discourse between the ascetics and that lord of creation,
viz., Manu.- In the Krita age, an assembly oi Rishis, of rigid
vows, having approached the great and puissant lord of crea-
tion, Manu, while seated at his ease, solicited him to discourse
on duties, saying,^ — What food should be taken, who is to be
regarded a deserving person (for gifts), what gifts should be
made, how should a person study, and what penances should
one perform and how, and what acts should be done and what
acts should not be done : 0 lord of creation, tell us every-
thing about these 1* — Thus addressed by them, the divine and
self-born Manu said unto them, — Listen to me as I expound
the duties in brief and in detail !'' In regions which have not
been interdicted;, silent recitation (of sacred mantra>^, Iwma),

112 MATtABHARATA. [R(ijaclharin<imi*

fists, kn->\vlel^e of self, sacred rivers, regions inhabited by
men dev ^ted to these pious acts/' — these have been hiid down
as acts and objects that are cleansing. Certain mountains also
are cleansing, as also the eating of gold and bathing in waters
into which have been dipped gems and precious stones.*^
Sojourn to holy places, and eating of sanctified butter, — •
those also, without doubt, speedily cleanse a man." No man
would ever be called wise if he indulged his pride. If he
wishes to be long-lived, he should for three nights drink hot
water (as an expiafon for having indulged his pride).^
R^jfusal t ) api'ropriate what is not given, gift, study (of scrip-
tures), penance, abstention from injury, truth, freedom from
wrath, and worship of the gods in sacrifices, — these are the
characteristics of virtue/'^ That again which is virtue may,
aojorAing to time a 'd place, be sin. Thus appropriation (of
what bilcags to others), untruth, and injury and killing, may
undjrsp3jial circumstances, become virtue.f^ With respect
to persons capable of judging, acts are of two kinds, viz.,
virtuous and sinful. From the worldly and the Vedic points
of view again, virtue and sin are good or bad (according to
theii" conse]uences). From the Vedic point of view, virtue and
sin {i.e., everything a man may do or not do), would be classed
under action and inaction. Inaction {i. e., abstention from
Velic rites and adoption of a life of contemplation) leads to
emancipation (from rebirth) ; while the consequences of action
(i. e., pratice of Vedic rites) are repeated death and rebirth.
From the w< rldly point of view, acts that are evil lead to evil
and those that are good to consequences that are good. From
thj worldly point of view, therefore, virtue and sin are to be
distin niishid by the good and the evil character of their conse-

* The lir.-'t hue of 7 is read ditferently in the Bombay edition. Nila-
kantha accepts it. I think, however, tliat the Bengal reading is better
for its intelli;^ibility. — T.

t Api>r>i>riati>n (i;r., as in the case of the king imposing fines on
offender., and appDpriating them to the uses of tlie state. Untruth, a.%
ttiat of the loyal servant or follower for protecting the life of his uiaster.
Killing, as that of an offender by the king, or in the exercise of the
righl; of self defence.— T.

•gSmna 2\irva.] canti parva. JV3

qiiencc!?.*^-"^^ 4-cts that are (appar3iitly) evil, when under-
taken from coiisider.itions connected with the gods, the scrip-
tares, life itself, and the means by which life is sustained,
jiffoduce consequnees that are good.-f^^ When an act is under-
taken frmi the expectation, however doubtful, that it will
produce niischiet (to some one) in the future, or when an act
is done whose consequence is visibly mischievous, expiation has
been laid down.' ' When an act is done from wrath or clouded
judgment, then expiation should be performed by giving pain
to the body, guided by precedent, by scriptures, and by reason.
When anytliing, again, is done for pleasing or displeasing the
mind, the sin ;u*ising th«reirom may be cleansed by sanctified
food and recitation of mantras. ^^''■'' The king who lays asido
(in a particular case) the rod of chastisement, should fast for
one night. The priest who (in a particular case) abstains from
advising the king to inflict punishment, should fa.st for three
night? as an expiation/^ The person who, from grief, attempts
to commit suicide by meatis of weapons, should fast for three
nights.^" There is no expiaiion for them that cast off the
duties and practices of their order and class, country, and
family, and that abandon their very creed.-'' When an occasion
for dribt re^specting what should be done arises, that should be
regards 1 as the injunction of the scriptures which ten persona
versed in Velio .scriptures or three of tho.se that frequently
recite them m ly declare.t"^ The bull, earth, little ants, worms
geuerate 1 in du't, and poison, should not be eaten by Brahma-
na«i-"" They .should not also eat fishes that have no scales, and

■*■ 'riie>L' L\V(> ver->es, as tliey .-taml in the original, are exceetlinfjly
terse. I have been obliged to interpohite largely for making the English
version intelligible. To avoid the look of pedantry, all the interpola-
tions have not, been enclosed within parantheses. — T.

t Nilakantlia explains this verse ditVerently. I think he is not right
in taking acubhdtu'im for n'chUndtn. Why shonld we do a violence to
the word .^— T.

+ There wei-e, as now, persons with whom the reading or recitation
of the bcripture^ was a profession. The functions of these men wer« not
unlike tho^:e of the rhapsodists of ancient Greece. — T,
15

t^U ^lAfiAMARATA, [Rajadharm'nvi^

feur-footed aquatic animals like frogs and others, except the
tortoise." Water-fowls called Bhdsas, ducks, Sujmrnas,
Ckakravcikas, diving ducks, cranes, crows, shags, vultures,
hawks, owls,'* as also all four-footed animals that are carnivor-
ous and that have sharp and long teeth, and birds, and animals
having two teeth and those having four tceth,-^ as also the
milk of the sheep, the she-ass, the she-camel, the newly-calved
cnv, women, and deer, should not be taken by a Brahmana."*
Besides this, the food that has been offered to the manes,
that which has been cooked by a woman who has recently
brought forth a child, and food cooked by an unknown per-
son, should not be eaten. The milk also of a co-w that has
tecently calved should not be taken." If a Brahmana takes
food that has been cooked by a Kshatriya, it diminishes his
energy ; if he takes the food provided by a Cudra, it dims his
Brahmauic lustre ; and if he takes the food provided by a
goldsmith or a woman who has neither husband nor children,
it lessens the period oi his life.'* The food provided by an
tisiltor is equivalent to dirt, while that provided by a woman
living by prostitution is equivalent to semen. The food also-
provided by persons that tolerate the unchastity of their wives,
and by j)ersons that are ruled by their spouses, is forbidden.'^
The food provided by a person selected (for receiving gifts) at
a certain stage of a sacrifice, by one who does not enjoy his
wealth or make any gifts, that provided by one who sells
Soma, or one who is a shoe-maker, by an unchaste woman,
by a washerman,^" by a physician, by jiersons serving as watch-
men, by a multitude of persons, by one who is pointed at by a
whole village, by one deriving his support from keep of danc-
ing girls,"^ by persons wedding before their elder brothers are
wedded, by professional panegyrists and bards, and by those
that are gamblers, the food also which is brought with the
left hand or which is stale,^-* the food which is mixed with
alcohol, the food a portion of which has been already tasted,
ajid the food that forms the remnant of a feast, should not be
taken (by a Brahmana). Cakes, sugarcanes, potherbs, and
rice boiled in sugared milk, if they have lost their relish, should
not be taken,''^ The powder of fried barley and oi other kinds

0sana Parva.J. CANTl pakvA'. 115

of fried gr.ui), mixed with curds, if become shilc with age,
should not be taken. Rice boiled in sugared milk, food mixed
with the tila seoi, meat, and cakes, that liave not been dodi-
catcd to the gods," should not be taken by Brahm mas loadii'.g'
a domestic mode of life. Having first gratified the god.-r,
Rishis, guests, Pitrls, and the household deities, a Brfihrnana
leading a domestic moda of life should then take his food. A
householder by living thus in his own house becomes lilvC a
person of the Bldkalai order that has renounced' the world.''^"^
A man of such behaviour, living with his wives in dumesticity,
cams great religious merit. No one should make a gift for. the
sake of acquiring fame, or from fear (of censure and the like)
or unto a bencfactor.^^ A virtuous man would not make gifts
nnto persons living by singing and dancing or unto those that
are professional jesters, or unto a person that is intoxicated, .or
unto one that is insane, or unto a thief, orr unto a slanderer,^
or unto an idiot, or unto one that is pale of hue, or unto
one that is defective of a limb, or unto a dwarf, or unto a
wicked person, or unto one born in a low and wicked family,
or unto one that has not been sanctified by the observance of
vows.'" No gift should be made to a Brahmana destitute of
knowledge of the Vedas. Gifts should bo made unto him only
that is a ^rotrbja* An improper gift and an improper ac-
ceptance produce evil consequences unto both the giver and the
acceptor.'"' As a person who seeks to cross the ocean with the
aid of a rock or a mass of catechu sinks along with his support,
€ven 80 the giver and the acceptor (in such a case) both sink
together.*^ As a fire that is covered with wet fuel does not
blaze forth, even so the acceptor of a gift who is bereft of
penances and study and piety cannot confer any benefit (upon
the giver).*' As water in a (human) skull and milk in a bag
male of dog-skin become unclean in consequence of the un-
clcanness of the vessels in which they are kept, even so the
Vedas become fruitless in a person who is not of good beha-
viour.*^ One may give from compassion unto a low Brahmana
who is without 'tnantras and vows, who is ignorant of the

*;/. C-, one possessed of a knowledge of the Yedas,— T,

115 MAHABHARATA. Hajadhavmamv'

scripturos and who harbours envy." One may, from compas-
sion, give unto a person that is poor or afflicted or ill. But he
should not give unto such a person in the belief that he would
derive any (spiritual) benefit from it or that he would earn any
religious merit by it.*^ There is no doubt thot a gift made to
a Brahmana bereft of the Vedas becomes perfectly fruitless
in conse]ucnce of the fault of the recipient.'*" As an elephant
made of wood or an antclopo nrade of leather, even so is a
Brahmana that has not studied the Vedas. All the throe
have nothing but names.**' As a enunch is unproductive with
women, as a cow is unproductive with a cow, as a bird lives
in vain that is featherless, even so is a Brahmana that is with-
out mantras.'^^ As grain without kernel, as a well without
water, as libations poured on ashes, even so is a gift to a
Briihmana void of learning.*'' An unlearned Brahmana is an
enemy (to all) and is the destroyer of the food that is presented
to the gods and Pltris. A gift made to such a person goes for
nothing. He is, therefore, like unto a robber (of other people's
wealth). He can never succeed in acquiring regions of bliss
hereafter.^" I have now told thee in brief, O Yudhishthira, all
that was said (by Manu on that occasion). This high discourse
should be listened to by all, O bull of Bharata's race !"'^'

Section XXXVIII.

"Yudhishthira said, — ^O holy and groat ascetic, I desire to
hear in detail what the duties of kings are and what the duties,
in full, of all the four orders \^ I desire also to hear, 0 foremost
of Brahmanas, what behaviour should be adopted in seasons of
distress, and how I may subjugate the Avorld by treading along
the path of morality !^ This discourse on expiation, treating
(at the same time) of fasts and capable of exciting great
curiousity, fills me with joy.^ The practice of virtue and the
discharge of kingly duties are always inconsistent with each

* With very sligut verbal alterations, this verse, as also tlie first
half of the next, like many othcr>, occui'b in Manu, ]'idc ManUj Ch.
).i, V. 1J7-58.-T,

fasana Parva.] canti pakva. 117

other. Always thinking of how one may rocoucilc tlie two, my
mind is cunstaiitly stupified I' "■*

Vaicjampayana continued, — "Then Vya^a, O monarch, that
foremost of all persons con vcrsan I. with the Vcdas, casting his
eyes upon that ancient and all-knowing person, viz., Narada,
said,'" — It; O king, thou wishost to hear of duties and morality
in full, then ask Bhishma, 0 miglity-armod ©nc, that old
grandsire of the Kurus !" Conversant with all duties and
possessed of universal knowledge, that son of Bhagirathi will
remove all the doubts in thy heirt on the difficult subject
of duties.' That goddjss, viz., the genius of the celestial
river of three courses brought him forth. He .saAv with his
physical eyes all the gods with Indra at their head." Having
gritifie.l with his dutiful services the celestial lii(<J(is having
Vrihaspati at their head, he acquired a knowledge of the duties
of kings.'-" That foremost one among the Kurus obtained a
knowledge also of that science, with its interjiretations, which
U(;anas and that regenerate one who is the preceptor of the
celestials know.^° Having practised rigid vows, that mighty-
ai'niei one acquired a knowledge of all the Vcdas and their
branches, from Va^ishtha and from Chyavana of Bhrigu's race."
In olden days he studied und or the eldest-born son of the Grand-
sire himself, viz., Sanatkumara of blazing splendour, well con-
versant with the truths of mental and spiritual science.^^ Ho
learnt the duties in full of the Yatis from the lips of Markan-
deya. That bull among men obtained all weapons from Kilnui
and C-ikra.'-'' Although burn among human being.s, his death
itself is still \inder his own control. Although childless, yet
he has mmy regions of bliss hereafter as heard by us." Re-
generate RisJtis of great merit were always his courtiers.
There is nothing among objects that should be known that is
unknown to him."^' Conversant with all duties and actpiaintcd
with all the subtile truths of morality, even he will discourse
to thee upon duty and morality ! Go ui.to him before he aban-
dons his life-breath.s.'" ! Thus addressed by him, the high-souled
son of Kunti, of great wisdom, said the following words unto
Satyavati's son Vyasa, that first of eloquent men."

"Yudhishthira said, — 'Having caused a great and horrid

118 MAHABHARATA. [RajadharmdniV'

slaughter of kinsmen, I have become an offender against all
and a destroyer of the Earth !^"^ Having caused that Bhishma
himself, that warrior who always fought fairly, to be slain by
aid of daceit, how shall I a^jproach him for asking him (about
duties and morality) ?' "'■^

Vai^ampayana continued, — ''Moved by the desire of bene-
fiting all the four orders, the mighty-armed and high-souled
chief of Yadu's race once more addressed that foremost of kings
(in the following words).-"

"Vasudeva said, — 'It behoveth thee not to show such perti-
nacity in grief. Do that, O best of kings, which the holy
Vyasa has said !-^ The Brahmanas, O mighty-armed one, and
these thy brothers of great energy, stand before thee beseech-
ingly like persons beseeching the deity of the clouds at the
close of summer.-- The unslain remnant of the assembled
kings, and the people belonging to all the four orders of thy
kingdom of Kurujangala, O king, are here I" For the sake
of doing what is agreeable to these high-souled Brahmanas, in
obedience also to the command of thy reverend senior Vyiisa of
immeasurable energy,-* and at the request of ourselves that
are thy well-wishers, and of Draupadi, O scorcher of foes, do
what is agreeable to us, O slayer of foes, and what is beneficial
to the world '' "''

Vaigampayana continued, — "Thus addressed by Krishna, the
high-souled king (Yndhishthira) of eyes like lotus petals, rose
from his seat for the good of the whole world." That tiger
among men, viz., Yndhishthira of great fame, beseeched by
Krishna himself, by the Island-born (Vyasa), by Devasthana,
by Jishnu, by these and many others, cast off his grief and
anxiety.*^"*' Fully conversant with the declarations of the
(!nitis, with the science that treats of the interpretation of
those declarations, and with all that men usually hear and all
that deserves to bo heard, the son of Pandu obtained peace of
mind and resolved upon what he should next do.'^" Surrounded
by all of them like the moon by the stars, the king, placing
Dliritarashtri at the head of the train, set out for entering
the city.^" Desirous of entering the city, Kunti's son Yudhish-
thiruj conversant with every duty, offered worship unto the

^Isana Parva.] canti parva, 119

gods and thousands of Brfihinanas.'' lie then ascended a new
and white car covcrod with blankets and deer-skins, and unto
which were yoked sixteen white buHocks possessed of auspici-
ens marks, and which had been sanctified with Vedic maiitraft.
Adored by panegyrists and bards, the king mounted upon that
cur like Soma riding upon his own ambrosial vehicle.*'*** His
•brother Bhima of terrible prowess took the reins. Arjuna held
over his head a white umbrella of great effulgence.** That
white umbrella held upon the car looked beautiful like a star-
decked white cloud in the firmament.** The two heroic sons
of Madri, viz., Nakula and Sahudeva, took up two yak-tails
white as the rays of the moon and adorned with gems, for
fanning the king." The five brothers, decked with ornaments,
hiving ascended the car, O king, looked like the five elements
(that enter into the composition of every body).*'' Riding up-
on another white car unto which were yoked steeds fleet as
thought, Yuyutsu, O king, followed the eldest son of Pandu
behind.*' Upon his own brilliant car of gold unto which were
yoked C.dvya and Sugriva, Krishna, with Satyaki, followed
the Kurns.*'^ The eldest uncle of Pritha's son, O Bharata,
accompanied by Gandhari, proceeded at the head of the train,
upon a vehicle borne ou the shoulders of men.*° The other
ladies of the Kuril household, as also Kunti and Krishna, all
proceeded on excellent vehicles, headed by Vidura.** Behind
followed a large number of cars and elephants decked with
ornaments, and foot-soldiers and steeds.** His praises chaujited
by sweet-voiced panegyrists and bards, the king proceeded to-
wards the city called after the elephant.** The progress, O
mighty-armed one, of king Yudhishthira, became .so bcautiAil
that its like had never been seen on Earth. Teeming with
healthy and cheerful men, the busy hum of innumerable voices
was heard there.** During the progress of Prithii's son, the
city and its streets were Adorned with gay citizens (all of whom
had come out for hinoring the king).'^ The spot through
which the king passed had been decked with white festoons of
flowers and innumerable l)aniiers. The streets of the city
were perfunied with incense.'* The palace was overlaid with
powdered perfumes and (lowers and fragrant plants, and hung

120 MAHABHARATA. [Ilajadharmcinu^

over with i;"i,rlaiids and wreaths.*^ New metallic jars, full
of water to tlic brim, were kept at the door of every house,
and bevie? of boa\itiful maidens of the fairest complexion stood
at particular spots.*' Accompanied by his friends, the son of
Paudn, ad)red with sweet speeches, entered the city through
its well-adm'ned gate."*^

Section XXXIX.
Vaii/ampayana said, — '"At the time the Parthas entered the
city, thousands upon thousands of the citizens came out to
bahold the sight.' The well-adorned squares and streets,
with the crowd swelling at each moment, looked beautiful
like the oec\n swelling at the rise of the moon." The large
ni Visions th'^t stood on the street-sides, decked with every
I ruainent and fnll of ladies, seemed to shake, O Bharata, with
tlieir fair freight.^ With soft and modest voices they uttered
the praises of Yudhishthira, of Bliima and Arjuna, and of the
two sons of Mjldri.* And they said, — 'Worthy of all praise
art thou, O blessed princess of Panchala, that waite?t by the
side of these foremost of men even like Gautami by the side
ot the (seven) Uishifi !^ Thy acts and vows have borne
tii'ir fruit, O lady !' In this strain, O monarch, the ladies
praised tlie }»rincess Krishna.® In consequence of those
praises, O Bharuta, and their speeches with one another, and
the shouts of joy (uttered by the men), the city became filled
with a loud ui)roar.'' Having passed through the streets with
such behaviour as befitted him, Yudhishthira then entered
th 3 beautiful palace (of the Kurus) adorned with every orna-
ment.* The people belonging to the city and the provinces,
a|)or.)aching the palace, uttered speeches that were agreeable to
his ears." 'By good luck, O foremost of kings, thou hast van-
quished thy enemies, O slayer of fjcs ! By good luck, thou
liii-st recovered thy kingdom through virtue and prowess !'°
Be, 0 fjFCiaost of kings, our monarch for a hundred years, and
protect thy subjects virtuously like Indra protecting (the deni-
j;ens i>f hcuen !'" Thus adored at the palace-gate with bless-
e I speeches, and accepting the benedictions uttered by the
BriliuMua? from every side,'* the king, graced with victory

0,mna rarva.] CANTI parva. 12X

and the blessings of his people, entered tlic palace that resem-
bled the mansion of Indra himself, and then descended from
his car.'-'' Entering the apartments, the blessed Yudhishthira
approached the household gods and worshipped them with gems
and scents and doral wreaths.** Possessed of great fame and
prosperity, the king came out once more and beheld a number
of Brahniiuas waiting with auspicious articles in their hands
(for pronouncing benedictions on him).'* Surrounded by those
Brahmanas desirous of uttering benedictions on him, the king
looked baautiful like the spotless moon in the midst of the
stars.*® Accompanied by his priest Dhaumya and his eldest
uncle, the son of Kunti cheerfully worshipped, with due rites,
those Brahmanas with (gifts of) sweets, gems, and gold in
profusion, and kine and robes, O monarch, and with diverse
other articles that each desired.'''"'* Then loud shouts of — This
is a blessed day — arose, filling the entire welkin, O Bharata.
Sweet to the ear, that sacred sound was highly gratifying to
the friends and well-wishers (of the Pandavas).'^ The king
heard that sound uttered by those learned Brahmanas and that
was as loud and clear as the sound of a bevy of swans. He
listened also to the speeches, fraught with melodious words
and grave import, of those persons well-conversant with the
Vedas.'^" Then, O king, the peal. of drums and the delightful
blare of concha, indicative of triumph, arose.^^ A little while
after, when the BrJihmanas had become silent, a Rakshasa of
the name of Charvaka, who had disguised himself as a Brah-
mana, addressed the king." He was a friend of Duryodhana
and stood there in the garb of a religious mendicant. With a
rosary, with a tuft of hair on his Jiead, and with the triple
staff in his hand, he stood proudly and fearlessly" in the
midst of all those Brahmanas that had come there for pro-
nouncing benedictions (upon the king), numbering by thou-
sands, O king, and all of whom wore devoted to penances
and vows." That wicked wifjht, desirous of evil unto the
high-souled Pandavas, and without having consulted those
Brahmanas, said these words unto the king."

"Charvaka said, — 'All these Brahmanas, making me their
spokesman, are saying, — Fie on thee I Thou art a wicked

10

1^ MAEABHAEATAj [Rajadharmanii'

king ! Thou art a slayer of kinsmen !** What shalt thou
gain, 0 son of Kunti, by having thus exterminated thy race ?
Having slain also thy superiors and preceptor, it is proper for
thee to cast away thy life !"— 'Hearing these words of that
wicked Rdkshasa, the Brahmanas there became deeply agitat-
ed. Stung by that speech, they made a loud uproar.*" And
all of them, with king Yudhishthira, O monarch, became speech-
less i'rom anxiety and shame.*'

"Yudhishthira said, — 'I bow down to ye and beseech yc
humbly; be gratified with me ! It doth not behove ye to cry
lie on me. T shall soon lay down my life !' "*^'^

Vai^ampayana continued, — "Then all those Brahmanas, O
king, loudly said, — 'These are not our words ! Prosperity to
thee, O monarch !'^^ Those high-souled persons, conversant
\vith the Yedis, with understandings rendered clear by penan-
ces, then penetrated the disguise of the speaker by means of
their spiritual sight.^* And they said, — 'This is the Edkshasa
Charvaka, the friend of Duryodhana ! Having put on the
garb of a religious mendicant, he seeks the good of his friend
Duryodhana !" We have not, O thou of righteous soul, said
anything of the kind ! Let this anxieiy of thine be dispelled !
Let prosperity attend upon thee with thy brothers !' "**

Yai9ampayana continued, — 'Those Brahmanas then, insen-
sate with rage, uttered the sound Hun. Cleansed of all sins,
they censured the sinful Rdkshasa and slew him there (with
that very sound).*' Consumed by the energy of those utterers
of Brahma, Charvaka fell down dead, like a tree with all its
sprouts blasted by the thunder of Indra." Duly worshipped,
the Brahmanas went away, having gladdened the king with
their benedictions. The royal son of Pandu also, with all his
friends, felt groat happiness.""

* Pratymanna-vyasaninam is explained by Nilakautlia as 'I stand
near these distressed brothers of mine (for whose sake only I am for
accepting sovereignty." This is certainly very fanciful. The plain
meaning is, •! am vibout tQ lay down my life." — T,

"SfiCTioK XL.

VaiQ^mpay;\na said, — ''Then Dovaki's son JaniirJJana of
\inivor^al knowledf^c addressed king Yudhishthira who sfcood
there with his brothers, saying,^ — 'In this world, O sire, Brah-
manas are always objects of worship with nic. They are gods
on Earth, having poison in their speech, and are exceedingly
easy to gratify.* Formerly, in the Krita age, O king, a
Rdkshasa of the name of Charvaka, O mighty-armed one,
performed austere penances for many years in Vadari.' Brah-
man repeatedly solicited him to ask for boons. At last the
Rdkshasa solicited the boon, O Bharata, of immunity from
fear at the hands of every being in the universe.* The Lord
of the universe gave that high boon of immunity from fear afc
the hands of all creatures, subject to the only limitation that
he should be careful of how he offended the Brahman as.* Hav-
ing obtained that boon, the sinful and mighty Itdkahasa of
fierce deeds and great prowess began to give pain to the gods.*
The gods, persecuted by the might of the Rdkshasa, assem-
bling together, approached Brahman, for compassing their foe's
destruction.^ The eternal and unchangeable god answered
them, O Bharata, saying, — I have already arranged the means
by which the death of this Rdkshasa may soon be broughfc
about.' There will be a king of the name of Duryodhana.
Among men, he will be the friend of this wight. Bound by
afifection towards him, the Rdkshasa will insult the Brah-
manas.* Stung by the wTong he will inflict upon them, the
Brilhmaaas, whose might consists in speech, will in wrath cen-
sure him, at which he will meet with destruction !" — Even that
Rdkshasa Charvaka, O foremost of kings, slain by the curse of
the Brahmanas, lies there, deprived of life ! Do not, O bull
of Bharata's race, give way to grief!'* Thy kinsmen, O king,
have all perished in the observance of Kshatriya duties. Those
bulls among Kshatriyas, those high-sou led heroes, have all gone
to heaven !" Do thou attend to thy duties now ! O thou of
unfading glory, lot no grief be thine. Slay thy foes, protect
thy subjects, and worship the Brfthmanas !' "''

Section XLT.

VcaiQampayana said, — "The royal son of Kunfci, freed ifrom
grief and the fever of his heart, took his seat, with face east-
wards, on an excellent seat made of gold/ On another seat,
beautiful and blazing and made of gold, sat, with face direct-
ed towards him, those, two chastisers of foes, viz., Satyaki
and VasTideva.2 Placing the king in their midst, on his two
sides sat Bhima and Arjima upon two beautiful seats adorned
with gems.^ Upon a white throne of ivory, decked with gold,
sat Pritha with Sahadeva and Nakula.* Sudharman,* and
Vidnra, and Dhaumya, and the Kuru king Dhritarashtra,
each sat separately on separate seats that blazed with the
effulgence of fire.^ Yuyutsu and Sanjaya and Gandhari of
great fame, all sat down where king Dhritarashtra had taken
his seat/' The righteous-souled king, seated there, touched
the beautiful white flowers, Swastikas, vessels full of diverse
articles, earth, gold, silver, and gems, (that Avere placed before
him)/ Then all the subjects, headed by the priest, came to
see king Yudhishthira, bringing with them diverse kinds of
auspicious articles/ Then earth, and gold, nnd many kinds of
gems, and all things in profusion that were necessary for the
performance of the coronation rite, were brought there/ There
were golden jars full to the brim (with water), and those made
of copper and silver and earth, and flowers, and fried paddy,
and Kaca grass, and cow's milk,^" and (sacrificial) fuel consist-
ing of the wood of ^ami, Pippala, and taldsa, and honey and
clarified butter and (sacrificial) laddies made of Udiimvara, and
conchs adorned with gold.f^^ Then the priest Dhaumya, at
the request of Krishna, constructed according to rule, an altar
gradually inclining towards the east and the north/^ Causing
the high-souled Yudhishthira then, with Krishna the daughter
of Drupada, to be seated upon a handsome seat, called Sarva-
tohhadra, with firm feet and covered with tiger-skin and blaz-

* The priest of the Kaiiravas. — T.

+ Cami is the Aceacia suma ; Pippala is the Piper longuni ; ami
J^aldsa is the Sutca frondoia, Udumvam i^ the Ficm (jlomcrata.—-T,

^asana Farva.] canti parva. 125

ing with effulgence, began to pour libations of clarified butler
(upon the sacrificial fire) with proper vianiras}-''-* Then he of
Da^arha's race, rising from his seat, took u]) the sanctified
conch, poured the water it contained upon the head of that
lord of Earth, viz., Yudhishthira the son of Kunti. The royal
sage Dhritarashtra and all the subjects also did the same^*^ at
the request of Krishna. The son of Pandu then, with his
brothers, thus bathed with the sanctified Avater of the conch,
looked exceedingly beautiful.^'' Then Panavas and Anakas and
drums were beat. King Yudhishthira the just duly accepted
the gifts mide unto him by the subjects. Always giving away
presents in profusion in all his sacrifices, the king honored his
subjects in return.*^ He gave a thousand nishkas unto the
Brahmanas that uttered (especial) benedictions on him. All
of them had studied the Vedas and were endued with wisdom
and good behaviour.^^ Gratified (with gifts), the Brahmanas,
O king, wished him prosperity and victory, and with voice
mejodious like that of swans, uttered his praises, saying,^" —
'O Yudhishthira of mighty arms, by good luck, O son of
Pandu, victory has been thine ! By good luck, O thou of
great splendour, thou hast recovered thy position through
prowess '.'■'^ By good luck, the wielder of Gdndiva, and Bhima-
sena, and thyself O king, and the two sons of Madri, are nil
well,^"- having slain your foes and escaped with life from this
battle, so destructive of heroes ! Do thou, O Bhiirata, attend
without delay to those acts that should next be done !'-' Thus
adored by those pious men, king Yudhishthira the just, with
his friends, became installed on the throne of a large kingdom,
O Bharata l"-^

Section XLII.

VaiQampayana said, — "Having heard those Avords, suitable
to time and place, of his subjects, king Yudhishthira answered
them in the following words } — 'Great must bo the sons of
Piindu, in sooth, whose merits, true or fal.«e, are thus recited
by such foremost of Brfihrnanas assembled together !' With-
out doubt, we arc all objects of favor with ye since ye so

12G MAHABHARATA. ^djadkavmdnvi^-

froely dcseribe us to be possessed of such attributes !^ Kiog'
Dhritarashtra, however, is our father and god. If ye desire to
do what is agreeable to me, always render your obedience to
him and do what is agreeable to him 1* Having slaughtered
all my kinsmen, I live for him alone. My great duty is to
always serve him in every respect with watchfulness.^ If ye,
as also my friends, think that I should be an object of favor
with you and them, let me then request you all to show the
same behaviour towards Dhritarashtra as ye used to show be-
fore !° He is the lord of the world, of yourselves, and of my-
self! The whole world, with the Pandavas, belongs to him.'
Ye should always bear these words of mine in your minds !*
The king then told them to go whithersoever they liked.^
Having dismissed the citizens and the people of the provinces^
the delighter of the Kurus appointed his brother Bhimasena as
YuvariijaJ' And he cheerfully appointed Vidura of great in-
telligence for assisting him with his deliberations and for over=-
looking the sixfold requirements of the state.*^° And he ap-
pointed Sanjaya of mature years and possessed of every accom-
plishment, as general director and supervisor of the finances,"
And the king appointed Nakula for keeping the register of the
forces, for giving them food and pay and for supervising other
affairs of the arniy.^' And king Yudhishthira appointed Phal-
guna for resisting hostile forces and chastising the wicked.'^
And he appointed Dhaumya, the foremost of priests, to attend
daily to the Brahmanas and all rites in honor of the gods and
other acts of a religious kind." And he appointed Sahadeva
to always remain by his side, for the king thought, O monarch,
that he should under all circumstances be protected by that
brother of his.^'^ And the king cheerfully employed others in
other acts according as he deemed them fit.^" That slayer of
hostile heroes, viz., the righteous-souled king Yudhishthira, ever
devoted to virtue, commanded Vidura and the high-souled Yu-
yutsn, saying/^ — You should always with alacrity and atten-
tion do everything that my royal father Dhritarashtra wishes !^'

♦ These are peace, war, marching, halting, sowing dissensions, and.
dcfcDcc of the kingdom, by seeking alliajice::. and building fort", &c.— T

fasana Pavva.] canti parva. 127

Whatever also should be done in respect of the citizens and
the residents of the province? ghould be accomplished by
you in your respective departments, after taking the king's
permis;?ion,' ''"

Section XLII I.

Vai^ampayaua said, — "After this, king Yudhishthira of
magnanimous soul caused the ^raddha rites to be performed
for every one of his kinsmen slain in battle.^ King Dhrita-
rashtra also of great fame, gave away, for the good of his sons
in the other world, excellent food, and kine, and much wealth,
and many beautiful and costly gems (unto the Brahmanas).^
Yudhishthira, accompanied by Draupadi, gave away much
wealth for the sake of Drona and the high-souled Kama, of
Dhrishtadyumna and Abhimanyu, of the lidkshasa Ghatot-
kacha the son of Hidimva, and of Virata, and his other well-
wishers that had served him loyally, and of Drupada and the
five sons of Draupadi.''"* For the sake of each of these, the king
gratified thousands of Brahmanas with gifts of wealth and gems
and kine and clothes.'^ The king performed the ^raddha rite
for the good, in the next world, of every one of those kings
also who had fallen in the battle without leaving kinsmen or
friends behind.*^ And the king also, for the good of the souls
of all his friends, caused houses to be founded for the distri-
bution of food, and places for the distribution of water, and
tanks to be excavted in their names/ Thus paying off the
the debt he owed to them and avoiding the chance of censure
in the world,* the king became happy and continued to pro-
tect his subjects virtuously.^ He showed due honor as before,
unto Dhritarashtra, and Gandhari, and Vidura, and unto all
the superior Kauravas and unto all the officers.^ Full of kind-
ness, the Kuru king honored and protected all those ladies also
who had, in consequence of the battle, been deprived of their
heroic husbands and sons.'" The puissant king, with great

* For if he had acted otherwise, he would have been exiled thauk-
lepp— T,

123 MAHABHARATA. [Rajaclhao^manu'

compassion, extended his favors to the destitute and the blind
an I the helpless by giving them food, clothes and sheltci'.^^
Frjei from foes and having conquered the whole Earth, king
Yudhishthira began to enjoy great happiness."^-

Section XLIV.

Vaiga iipayana said, — "Having got back the kingdom, king
Yudhishthira of great wisdom and purity, after the ceremony
of installation had been over, joining his hands together, ad-
(llrassed the lotus-eyed Krishna of Da^arha's race, saying,' —
'Through thy grace, O Krishna, through thy policy and might
and intelligence and prowess, O tiger among the Yadus,* I
have got back this ancestral kingdom of mine ! O thou of
eyes like lotus leaves, I repeatedly bow to thee, O chastiser of
foes 1^ Thou hast been called the One only Being ! Thou hast
been said to be the refuge of all worshippers I The regenerate
ones adore thee under innumerable names !** Salutations to
thee, O Creator of the Universe ! Thou art the soul of the
Universe and the Universe hath sprang from thee ! Thou art
Vishnu, thou art Jishnu, thou art Hari, thou art Krishna,
thou art Vaikuntha, and thou art the foremost of all beings 1'
ThDu hast, as said in the turdnas, taken thy birth seven
times in the womb of Aditi, It was thou that tookest birth
in the womb of Prishni 'f The learned say that thou art
the three Yugis !^+ All thy achievements are sacred ! Thou
art the lord of our senses ! Thou art the great Lord wor-
shipped in sacrifices ! Thou art called the great swan ! Thou
art Three-eyed Cambhu ■ Thou art One, though known as
Vibhu and Damodara !^ Thou art the great Boar, thou art
Fire, thou art the Sun, thou hast the bull for the device on
thy banner, and thou hast Garuda also as thy device ! Thou

* The literal meaning of Pnrv.xha, as applied to the Supreme Being,
is 'One that psrva les all forms in the Universe." — T.

t I. e., Aditi and of Aditi's self as born in different shapes at
different time ;. — T.

t Yujai may mean either the three ages Krita, TreM, and Dwdpara ;
or, the three pairs such as Virtue and Knowledge, Renunciation and
Lordship, ami Prosperity and Fame, — T,

0sana Parva,] canti pauva, 1-9

art the grinder of hostile hosts, thou art the Being that per-
varlest every form in the universe, and thou art of irresistible
prowess 1' Thou art the foremo=;t of all thin^js, thou art fierce,
thou art the generalissimo in battle, thou art Truth, thou art
the giver of food, and thou art Guha (the celestial gencraJissi-
mo) ! Thyself unfading, thou causest thy foes to fade and
waste. Thou art the Briihmana of pure blood, and thou art
those that have sprang from intermixture. Thou art great !'
Thou walkest on high, thou art the mountains, and thou art
called Vrishadarhha and Vrishdkapi ! Thou art the Ocean,
thou art without attributes, thou hast three humps, thou hast
three abodes, and thou takest human forms on Earth, descend-
ing from heaven !"* Thou art Emperor, thou art Virdt, and
thou art Swarnt !* Thou art the Chief of the celestials, and
thou art the cause whence the Universe has sprung ! Thou art
Almighty, thou art exsistence in every form, thou art with-
out form, thou art Krishna, and thou art fire !" Thou art the
Creator, thou art the sire of the celestial physicians, thou art
(the sage) Kapila, and thou art the Dwarf !-f-'^ Thou art Sacri-
fice embodied, thou art Dhruva,^ thou art Garuda, and thou
art called YajiKisena ! Thou art Cikhandin, thou art Nahu-
sha, and thou art Vabhru ! Thou art the constellation PiLnav-
vasii extended in the firmament !" Thou art exceedingly
tawny in hue, thou art the sacrifice known by the name of
Uktka, thou art Sushena, thou art the drum (that sends forth
its sound on every side) ! The track of thy car-wheels is light !
Thou art the lotus of Prosperity, thou art the cloud called
Puskkara, and thou art decked with flor:il wreaths !^* Thou
art affluent, thou art puissant, thou art the most subtile,
and it is thou whom the Vedas describe ! Thou art the great

* Virat is one superior to an Emperor, and Swarat is one superior to
a Virat.— T.

t Vishnu, assuming the form of a dwarf, deluded the Aiura Vali
into giving away unto him the three woiids which he forthwith restored
to Indra.— T.

X The son of Uttiinapada, who in the Krita age had adored Vishmt
at a very early age and obtained the moat valuable boone.— T,

17

fSO MAHABHARATA. [Rajadhcmnvmi^

raseptacle of waters, thou art Brahman, thou art the sacred
yefuge, and thou knowest the abodes of all ! Thou art called
Hiranyagarva, thou art the sacred mantras swadhd and swdhci,
thou art Ke^ava I^"* Thou art the cause Avhence all this hath
sprung, and thou art its dissolution ! In the beginning it is
thou that Greatest the universe ! This universe is under thy
control, O Creator of the universe ! Salutations to thee,
O wielder of ^drnga, discug, and sword l'^*^ Thus hymned by
king Yudhishthira the just in the midst of the court, the
lotus-eyed Krishna became pleased. That foremost one of the
Yadavas then began to gladden the eldest son of Pandu with
many agreeable speeches,"^^

Section XLV.

Vaicampayana said, — "Tlie king dismissed all his sub-
jects, who, commanded by the monarch, returned to their
respective homes.^ Comforting his brothers, Yudhishthira,
blazing with beauty, then addressed his brothers Bhima of
terrible prowess and Arjuna and the twins, saying,-— 'Your
bodies have, in the great battle, been mangled with diverse
kinds of weapons by the foe. Ye are greatly fatigued, grief
and anger have scorched your hearts.^ Through my fault, ye
bulls of Bharata's race, ye have suffered the miseries of an
exile in the forests like vulgar men !* In delight and in happy
ease enjoy this victory (that ye have won)! After resting
yourselves and regaining the full use of your faculties, meet
me again in the morning.'" After this, the mighty-armed
Vrikodara, like Maghavat entering his own beautiful fane,
entered the palace of Duryodhana, that was adorned with many
excellent buildings and rooms, that abounded with gems of
diverse kinds, and that teemed with servants male and female,
and that Yudhisthira assigned to him with the approval oi
Dhritarashtra.'^*' The mighty-armed Arjuna also, at the com-
mand of the king, obtained the palace of Dus^asana which
•was not inferior to Duryodhana's and which consisted of
many excellent structures and was adorned with a gate- way of
gold, and which abounded with wetvlth and was full of atteii'

pasana Puvva.J ©anti parva» • ',r.i

^ants of both soxes.^"' The palace of Durmarshana was cvoii
superior to that of Dus^asaua. Looking like the mansion of
Kuvera himself, it was adorned with gold and every kind of
gem.^" Kin^ Yudhishthira gladly gave it to Nakula who
deserved it best and who had been emaciated (with the miseries
of a life) in the great forest.^^ The foremost of palaces belong-
ing to Diirmukha was exceedingly beautifnl and adorned with
gold. It abounded with beds and bcantiful women with eyes
Hke lotus-petals.^^ The king gave it unto Sahadeva who was
ever employed in doing what was agreeable to him. Obtaining
it, Sahadeva became delighted as the Lord of treasures upon
obtaining Kailasa.^^ Yuyutsu and Vidura and Sanjaya, O
monarch, and Sudharman and Dhaumya, proceeded to the
abodes they had owned before.*^* Like a tiger entering his
cave in the hills, that tiger among men, viz., Caurin, accom-^
panied by Satyaki, entered the palace of Arjuna.^" Feasting
on the viands and drinks (that had been kept ready for them),
the princes passed the night happily. Awaking in the morn^-
ing with well-pleased hearts, they presented themselves before'
king Yudhishthira."^"

Section XLVL

Janamejaya said, — "It behoveth thee, 0 learned Brahmana,
to tell me what was next done by Yudhishthira the mighty-
armed son of Dharma after he had regained his kingdom !^
It behoveth thee to tell me also, O Rishi, what the heroic
Hrishikecja, the supreme master of the three worlds, did after
this !"^

Vaiijampayana said, — "Listen to me, O king, as I narrate
in detail, O sinless one, what the Pandavas, headed by Vilsu-
deva, did after this '^ Having obtained his kingdom, O mon-
arch, Kunti's son Yudhishthira appointed each of the fonr
orders of men to their respective duties.* The (eldest) son of
Pandu gave unto a thousand high-souled Brahmanas of the

* Sudharinan "vvas the prie^^t of the Kurus. How came Dhaumva,
who was the priest of the Pandrtva'!, to have from before an abode in the
Knru capital ? T. • - "

?S0 MAHABHARATAi [Eajadkcirinanu^

Bn^taha ordor a thousand Nishkas each.® He then gratified
the servants that were dependant on hira and the guests that
came to him, including persons that were undeserving and
those that held heterodox views, hy fulfiling their wishes.*^
Unto his priest Dhaumya he gave kine in thousands and much
wealth and gold and silver and robes of diverse kinds/ To-
wards Kripa, O monarch, the king behaved in the way one
should towards one's preceptor. Observant of vows, the king
•continued to honor Vidura greatly.^ That foremost of chari-
table men gratified all persons with gifts of food and drink and
robes of diverse kinds and beds and seats." Having restored
peace to his kingdom, the king, O best of monarchs, possessed
of great fame, paid due honors unto Yuyutsu and Dhrita-
rashtra.^'' Placing his kingdom at the disposal of Dhrita-
rashtra, of Gandhari, and of Vidura, king Yudhishthira conti-
nued to pass his days happily.^^ Having gratified everybody,
including the citizens, in this Avay, Yudhishthira, O bull of
Bharata's race, then proceeded with joined hands to the pre-
sence of the high-souled Vasudeva.^- He beheld Krishna, of
the hue of a blue cloud, seated on a large sofa adorned with
gold and gems.^^ Attired in yellow robes of silk and decked
with celestial ornaments, his person blazed with splendour like
a jewel set on gold.^* His bosom adorned with the Kaustubha
gem, he looked like the Udaya mountain decked the rising
Sun.^'' So beautiful did he look that simile there is none
in the three worlds. Approaching the high-souled one who
was Vishnu himself in incarnate form,^" king Yudhishthira ad-
dressed him swestly and smilingly, saying, — '0 foremost of
intelligent men, hast thou passed the night happily ?^^ O thou
of vmfading glory, are all thy faculties in their full vigor? O
foremost of intelligent persons, is it all right with thy under-
standing ?^^ We have got back our kingdom and the whole
Earth has come under our control, O divine lord, through thy
grace, O refuge of the three worlds and, O thou of three steps !*

♦ This is an allusion to Krishna's having covered the three worlds
with three of his steps for deluding the ^5?<ra Vali and depriving him
©f uaiver^al sovereigntv,— T,

fasana Parva.] Canti parva, 133

Through thy grace have wo won victory and obtained jjfrcaf;
fame and have not fallen away from the duties of our ordrr !''°
Unto that chastiser of foes, viz., king Yudhisthira the just
who addressed him in that strain the divine Krishna said not
a word, for he was then rapt in meditation."'"'

Section XLVII.

"Yudhishthira said, — 'How wonderful is this, O thou of
immeasurable prowess, that thou art rapt in meditation ! O
great refuge of the universe, is it all right with the three
worlds ?^ When thou hast, O god, withdrawn thyself (from
the world), having, O bull amonij men, odoUed the fo rth
state, my mind has been filled with wonder !*- The five life-
breaths that act within the body have been controlled by thee
into stillnpss. Thy delighted senses thou hast concentrated
within thy mind !' Both speech and mind, 0 Govinda, have
been concentered within thy understa 'ding. All thy senses,
indeed, have been withdrawn into thy soul !*f The hair on
thy body stands ere^t. Thy mind ai.d understanding are both
still. The A art as immobile now, 0 Madhava, as an wooden
post or a stone ?^ O illustrious god, thou art as still as the
flame of a lamp burning in a place where there is no wind.
Thou art as immobile as a mass of rock !" If I am fit to hear
the cause, if it is no secret of thine, dispel, O god, my doubt,
for I beg of th' e and solicit it as a favor '^ Thou art the Crea-
tor and thou art the Destroyer ! Thou art destructible and thou
art indestructible ! Thou art without beginning and thou art

* There are three states of conscionsnes« in the case of ordinary men,
viz., wak'ng, dream, and sound sleep. The fourth state, realisable by
I'ogim alone, is called Turii/a. It is the state of perfect unconsciousnesa
of this world, when the soul, abstracted within itself, is said to be fixed
upon the Supreme Being or some single object. — T.

t Mind, as used generally in Hindu philosophy, is the seat of the

senses and the feeling?:. Btiddhi is the Understanding or the cognitive

faculties of the Kantian school. The Bombay reading of the second

line is correct. It is GtinT^-dcvi/i Ki'hctrajnc Sc.c. Nilakantha correctly

explains it as Cavdddigunahhdjodcv&h., i. e., the senses. — T,

151" mahabharatA»> [ifajadkarmanu'i^

without end ! Thou art the first and the foremost of Beings !' O'
foremost of righteous persons, tell me the cause of this {Yoga)
abstrictioii ! I solicit thy favor, and am thy devoted wor-
shipper, and bow to thee, bending my head !'® Thus addressed,
the illustrious younger brother of Vasava, recalling his mind,
understanding, and the senses to their usual sphere, said these
words with a soft smile.^"

"Vasudeva said, — 'That tiger among men, viz., Bhishma,
who is now lying on a bed of arrows, and who is now like un-
to a fira that is about to go out, is thinking of me. Hence'
my mind also was concentrated on him." My mind Was con-
centrated upon him the twang of whose boAvstring and the
sound of whose palms Indra himself was unable to bear.^^ I
was thinking of him who having vanquished in a trice all the
assembled kings (at the Self-choice of the daughters of the king
of Kagi) abducted the three princesses for the marriage of his
brother Vichitraviryya !^^ I was thinking of him who fought
continually for three and twenty days with Rama himself of
Bhrigu's race and whom Rama was unable to overcome !'*
Collecting all his senses and concentrating his mind by the
aid of his understanding, he sought my refuge (by thinking of
me). It was for this that I had centered my mind upon him.^*
I was thinking of him whom Ganga conceived and brought
forth according to ordinary human laws and whom Yagishtha
took as a pupil. ^'^ I was thinking of that hero of mighty en er-'
gy and great intelligence who possesses a knowledge of all the
celestial weapons as also of the four Vedas with all their
branches." I was thinking of him, 0 son of Pandu, who is
the favorite disciple of Rama the son of Jamadagni, and who is
the receptacle of all the sciences." I was thinking of that
foremost of all persons conversant with morality and duty, of
him, O bull of Bharata's race, who knows the Past, the Future,
and the Present.^^ After that tiger among kings shall have,
in consequence of his own achievements, ascended to heaven,
the Earth, 0 son of Pritha, will look like a moonless night !-"
Therefore, O Yudhishthira submissively approaching Ganga s
son, viz., Bhishma of terrible prowess, question Jiim about
what thou mayst desire to learn !^^ 0 lord, of Earth,, enquire^

1

^Isana Parva.] oanti parva.. .1;3.j

pf him about the four branches of knowledge (in respect of
morality, profit, pleasure, and salvation), about the sacrifices
and the rites laid down for the four orders, about the four
modes of life, and about the duties in full of kings!'-- When
Bhishma, that foremost one of Kuru's race, will disappear from
the world, every kind of knowledge will disappear with him.
It is for this that I urge thee (to go to him now).'-^ Hearing
these beneficial words of high import from Vasudeva, the right-
eous Yudhishthira, with voice choked in tears, answered
JanJlrddana, saying,"* — 'What thou hast said, O Madhava, about
the eminence of Bhishma, is perfectly true I 1 have not the
slightest doubt regarding it :-' Indeed, I had heard of the
high blessedness, as also the greatness, of the illustrious Bhish-
ma from high-souled Brahmanas discoursing upon it !'-° Thou,
O slayer of foes, art the Creator of all the worlds. There
cannot, therefore, 0 delighter of the Yadavas, be the slightest
doubt in what thou sayest 1" If thy heart be inclined to show
grace, O Madhava, then we shall go unto Bhishma with thy-
self at our head !" When the divine Surya shall have turned
towards the north, Bhishma will leave (this world) for those
regions of bliss that he has won. That descendent of Kuru's
race, therefore, O mighty-armed one, deserves to have a sight
of thee !'-" (If thou grantest my prayer), Bhishma will then
obtain a sight of thee that art the first of gods, of thee that
art destructible and indestructible ! Indeed, O lord, thou it
is that art the vast receptacle of Brahma !' "^°

Vai9ampayana continued, — "Hearing these words of king
Yudhishthira the just, the slayer of Madhu, addressed Satyaki
who was sitting beside him, saying, — 'Let my car be yoked !'"'•
At this, Satyaki quickly left Ko^ava's presence and going out,
commanded Daruka, saying, — 'Let Krishna's car be made
ready."^- Hearing the words of Satyvki, Daruka speedily yoked
Krishna's car. That foremost of vehicles, adorned with gold,
decked with a profusion of emeralds, and moon-gems and sun-
gems, furnished with wheels covered with gold, possessed of
effulgence, fleet as the wind, set in the middle with divers
other kinds of jewels, beautiful as the morning sun, equipt with
^ beautiful standard topped by Garuda, and gay with numer-

13G. MAUABHAUATA. lUjctilharmmu-

oils banners, had those foremost of steeds, fleet as thought, viz.,
Sugriva and Caivya and the other two, in trappings of gold,
yoked unto it. Having yoked it, O tiger among kings, Daruka,.
with joined hands, informed Krishna of the fact."^-"-^

Section XLVIII.

Janamsjaya said, — "How did the grandsire of the Bharatas,
who lay on a bed of arrrows, cast off his body and what kind of
Yoga did he adopt ?"^

Vai9ampayana said, — "Listen, O king, with yaire heart and
concentrated attention, as to how, O tiger among the Kurus,
the high-souled Bhishma cast off his body !^ As soon as the
Sun, passing the solstitial point, entered in his northerly course,
Bhishma, with concentrated attention, caused his soul (as con-
nected with and independent of the body) to enter his soul (in
its independent and absolute state).^ Surrounded by many fore-
most of Brahmanas, that hero, his body pierced w^ith innumerable
arrows, blazed forth in great beauty like Surya himself with his
innumerable rays.* Surrounded by Vyasa conversant with the
Vedas, by the celestial Rishi Narada, by Devasthana, by
AQmakasumantu,'"' by Jaimini, by the high-souled Paila, by
Candilya, by Davarata, by Maitraya of great uitelligence,'' by
Asita and Va^ishtha and the high-souled Kaugika, by Harita
and Loma9a and Atri's son of great intelligence,' by Vrihaspati
and Cakra and the great sage Chyavana, by Sanatkumara and
Kapila and Villmaki and Tumvuru and Kuru,^ by Maudgalya
and Rama of Bhrigu's race, and the great sage Trinavindu, by
Pippalada and Vayu and Samvarta and Pulaha and Katha,"
by Ka';yapa and Pulastya and Kratu and Daksha and Para-
(;ara, by Mariclii and Angiras and Ka^mya and Gautama and
the sage Galava,'" by Dhaumya and Vibhanda and Mandavya
and Dhaumra and Krishnanubhautika, by Uluka, that foremost
of Brilhmanas and the great sage Markandeya, by Bhashkari
and Purana and Krishna ai^d Suta, — that foremost of virtuous,
persons,^^ surrounded by these and many other highly-blessed
sages of' great souls and possessed of faith and self-restaint
and tranrjTiillity of mind, the Kuru heru looked like the Moou

1

9«sana Parva,] canti parva. 137

in the midst of the planets and the stars.^" Stretched on his
bed of arrows, that tiger among men, \'iz., Bhishma, with
pure heart and joined hands, thought of Krishna in mind, word,
and act/' With a cheerful and strong voice he hymned the
praise of the slayer of Madhu, that master of Yoga, with the
lotus in his navel, that lord of the universe, called Vishnu and
Jishnu." With joined hands, that foremost of eloquent men,
that puissant one, viz., Bhishma of highly virtuous soul, thus
praised Vasudeva."

"Bhishma said, — '0 Krishna, O foremost of Beings, be
thou pleased with these words which I utter, in brief and iii
detail, from desire of hymning thy praises !^" Thou art pure
and purity's self! Thou transcendest all ! Thou art what
people say to be THAT. Thou art the Supreme Lord. With
niy whole heart I seek thy refuge, 0 universal Soul and Lord
of all creatures 1*^^ Thou art without beginning and without
end. Thou art the highest of the high and Brahma. Neither
the gods nor the Rishis know thee ! The divine Creator, called
Narayana or Hari, alone knows thee !^'* Through Narayana,
the Rlskis, the tSiddkan, the great Ndgas, the gods, and the
celestial Rishis, know a little of thee ! Thou art the highest
of the high and knowest no deterioration \^^ The gods, the
D.inavas, the Gxindharvas, the Yakshas, the Pannagas, do
not know who thou art and whence art thou !-" All the worlds
and all created things live in thee and enter thee (when the
dissolution comes). Like gems strung together in a thread, all
things that have attributes reside in thee, the Supreme
Lord '•f*-^ Having the universe for thy work and the universe
for thy limbs, this universe consisting of mind and matter

■* The Supreme Being is called here and elsewhere Ilansa, i. e.,
swan, because as the swan is suj)posed to transcend all wiuged creatures
in the range of its flight, so the Supreme Being trandscends all crea-
tures in the universe. He is called T/t.<it, as in the Vedic formula of
praise, — "Thou art That," meaning, "Thou art inconceivable and incap-
able of being described in words." — T.

t Created things have attributes. It is Brahma only that has no
attributes, in the sense that no attributes with which we are familiar
can be affirmed of him.— T,

1«

ISS MAHABBARATA. Riijadharmdnn"

resides in thy eternal and all-porvading soul like an line of
flowers strung together in a strong thread." Thou art called
Hari, of a thousand heads, thousand feet, thousand eyes,
thousand arms, thousand crowns, and thousand faces of great
splendour. Thou art called Narayana, divinity, and the refuge
of the universe !-^ Thou art the subtilest of the subtile,
grossest of the gross, the heaviest of the heavy, and the high-^
est of the high !^* In the Vdls, the Anuvdks, the NiskadSf
and the Upanishads, thou art regarded as the Supreme Being
of irresistible force. In the Sanians also, whose declarations
are always true, thou art regarded as Truth's self!*"^ Thou
art of quadruble soul. Thou art displayed in only the under-
standings (of all creatures). Thou art the Lord of those that
are bound to thee in faith. 0 god, thou art adored (by the
faithful) under four excellent, high, and secret names If-^
Penances are ever present in thee ! Performed (by other crea-
tures for gratifying thee), penances live in thy form. Thou
art the Universal Soul. Thou art of universal knowledge.
Thou art the universe. Thou art omniscient. Thou art the
creator of everything m the miiverse \X'^ Like a couple of
sticks generating a blazing fire, thou hast been born of the
divine Devaki and Vasudeva for the protection of Brahma
on Earth.H'* For his eternal salvation, the devout wor-

* Tlie Viiks are the mantras ; the AnnvSks are those portions of the
Vedas which are called Brahmanas ; the Niahads are those portions ot
the Vedic ritual which lead to an acquaintance with the gods. The
Upanishads are those portions which treat exclusively of the knowledge
of the Soul.— T.

t Quadruple soul, i. e., Brahma, Jiva, Mind, and Consciousness.
The four names under which the Supre^tie Being is adored by the faith-
ful are V(j3udevaj Sankarshana, Praddyumna, and Aniruddha. — T.

X Penances are ever present in thee, in the sense that thou art never
without them, penances constituting thy essence. Performed by creati6res,
they live in thy limbs, in the sense that penances performed are never
lost.— T.

^ In ancient India, the Itishis living in the woods got their fire by-
rubbing two sticks together. These they called Arani. Brahma on
Earth is explained by Nilakaiitha to naean the Vedas, the Brahmanas,
and the Sacrifices. — T.

^(tsana Parva.J canti parva. 189

shipper, with mind withdrawn fVom everything else and cast-
ing ofif all dcisircs, beholds thee, O Govinda, that art the pure
Soul, iff his own soul!" Thou transccndest Surya in glory.
Thou art beyond the ken of the senses and the understanding.
O lord of all creatures, I place myself in thy hands !•" In the
Puranas thou hast been spoken as Purusfia (all-pervading
spirit). On occasions of the eommencement of the Yugas, thou
art said to be Brahma, while on occasions of universal dis.solu-
tion thou art spoken of as Sankarsana. Adorable thou art, and
therefore I adore thee !^^ Though One, thou hast yet been born
in innumerable forms. Thou hast thy passions under complete
control. Thy devout worshippers, faithfully performing the
rites laid down in the scriptures, sacrifice to thee, O giver af
every wish !"' Thou art called the sheath within which the
universe lies. All created things live in thee. Like swans and
ducks swimming on the water, all the woi'lds that we see float
in thee.*' Thou art Truth. Thou art One and undeteriora-
ting. Thou art Brahma. Thou art That which is beyoiid
mind and Matter. Thou art without beginning, middle, and
end. Neither the gods nor the Rishis know thee !^* The gods,
the Asuras, the Gandharvas, the Siddhas, the Rishis, and the
the great Uragas, with concentrated souls, always adore thee.
Thou art the great medicine for all sorrow.-'^ Thou art with-
out birth and death. Thou art Divine. Thou art self-create..
Thou art eternal. Thou art invisible and beyond ken. Thou
art called Hari and Narayana, O puissant one.^" The Vedas
declare thee to be the Creator of the universe and the Lord of
everything existing in the universe. Thou art the Supreme
protector of the universe. Thou knowest no deterioration and
thou art that which is called the highest." Thou art of the
complexion of gold. Thou art the slayer of Aauraa. Though
One, Aditi brought thee forth in twelve forms.* Salutations to
thee that art the soul of the Sun.'* Salutations to thee in
thy form of Soma that is spoken of as the chief of all the
regenerate ones and that gratifies with nectar the gods in the
lighted fortnight and the Fitris in the dark fortnight.'' Thou

* These are the twelve Adityaa or chief gods. — T.

140 MAHABHARATA. [Rdj adharmann-

art the One Being of transcendent effulgence dwelling on the
other side of thick darkness. Knowing thee one ceases to
have any fear of death. Salutations to thee in that form
which is an object of knowledge !*"* In the grand Ukthya
sacrifice, the Brahmanas adore thee as the great Rich. In
the great fire-sacrifice, they sing thee as the chief Adhyaryii
(priest). Thou art the soul of the Vedas. Salutations to
thee *^ The Richs, the Yajus, and the Sctmians are thy abode.
Thou art the five kinds of sanctified libations (used in sacri-
fices). Thou art the seven woofs used in the Vedas. Saluta-
tions to thee in thy form of Sacrifice !*--f* Libations are poured
on the Homn fire in accompaniment with the seventeen mono-
syllabic sounds. Thou art the soul of the Homa. Salutations
to thee !*^ Thou art that Purusha whom the Vedas sing.
Thy name is Yajus. The Vedic metres are thy limbs. The
sacrifices laid down in the three Vedas are thy three heads.
The great sacrifice called Rathantara is thy voice expressive
of gratification. Salutations to thee in thy form of sacred
hymns !" Thou art the Rishi that hadst appeared in the
great sacrifice extending for a thousand years performed by the
creators of the universe. Thou art the great swan with wings
of gold. Salutations to thee in thy from of a swan I^^"* Roots
with all kinds of affixes and suffixes are thy limbs. The
Sandhis are thy joints. The consonants and the vowels are
thy ornaments. The Vedas have declared thee to be the divine
word. Salutations to thee in thy form as the Word !$*''

■* Thou art pure Knowledge and residest beyond the darkress of
ignorance. I bow to thee not in any of those forms in which thou art
ordinarily adored but in that form of pure light which Yogins only can
behold by spiritual sight. — T.

t The five libations are Dhana, Karambha, Pai-ivapa, and water.
The seven woofs are the seven mantras (Cchandas) predominating in the
Vedic hymns, such as Giiyatri, &c.. — T.

t The Prajdpatis who are the creators of the universe pei'formed »
sacrifice extending for a thousand years. The supreme Being appeared
in that sacrifice as an act of gi'ace to the sacrificers. — T.

§ Sandhii are those changes of contiguous vowels (in compounding two
words) that are required by the rules of euphony. Akshara is literally
•A character or letter ; here, word made up of characters or letters. — T,

gasana Parva.] canti parva. 141

Assuming the form of a bocar whose limbs were constituted by
Sacrifice, thou hadst raised the submerged Earth for the bene-
fit of the three worlds. Salutations to thee in thy form of infi-
nite prowess !" Thou slcepest in Yor/a on thy snake-decked
sofa constituted by the thousand hoods (of the Nnga). Salu-
tations to thee in thy form of sleep !** Thou buildest the
bridge for the good (to cross the sea of life) with Truth, with
those means by which emancipation may be obtained, and with
the means by which the senses may be controlled. Salutations
to thee in thy form of Truth !*" Men practising diverse creeds,
actuated by desire of diverse fruits, worship thee with diverse
rites. Salutations to thee in thy form of Creed '.''^ From thee
have all things sprung. It is thou that excitest all creatures
having physical frames containing the principle of desire.
Salutations to thee in thy form of Excitement." The great
Rishis seek thy unmanifest self within the manifest. Called
Kshetrajna, thou sittest in Kshetra. Salutations to thee in
thy form of /Ts^e^ra .'*'" Though always conscious and pre-
sent in self, the Sankhyas still describe thee as existing in tne
three states of wakefulness, dream, and sound sleep. They
further speak of thee as possessed of sixteen attributes and
representing the number seventeen. Salutations to thy form as
conceived by the Sankhyas !*'t Casting off sleep, restraining
breath, withdrawn into their own selves, Yogins of restrained
senses behold thee as eternal light. Salutations to thee in thy
Yoga form 1" Peaceful Sannyasins, freed from fear of rebirth
in consequence of the destruction of all their sins and merits,
obtain thee. Salutations to thee in thy form of cmancipa-
* Tko manifest is the body. The Ris/u's seek thy unmanifest self
within the body, i. e., in their own hearts. Kthetra is hudhi or intelli-
gence. The Supreme Being is called A'*/* e^ra/rea because he knows every
mind. Intelligence or mind is one of his forms. — T.

t The sixteen attributes are the eleven senses and the five elements
in their subtile forms called Mahab/iutai. Added to this is Infinity. The
Supreme Being, according to the Silnkhya doctrine, is thus the embodi-
ment of the number seventeen. Thy form as cowciocd by the SSnkUyaf-,
i. e., thy form as X'linbcr. — T.

142 MAHABHARATA. > [Rajadhavmaiiw*

tion t"* At the end of a thousand Yitgas, thou assumest the
form of a fire with blazing flames and consumest all creatures.
Salutations to thee in thy form of fierceness I** Having con-
sumed all creatures and making the universe one vast expanse
of water, thou sleepest on the waters in the form of a child;.
Salutations to thee in thy form as Mdyci (illusion) !" From
the navel of the Self-bora of ej^es like lotus leaves, sprung a
lotus. On that lotus is established this universe. Salutations
to thee in thy form as lotus !** Thou hast a thousand heads..
Thou pervadest everything. Thou art of immeasurable soul.
Thou hast subjugated the four kinds of desire that are as vast
as the four oceans. Salutations to thee in thy form of Yoga-
sleep !" The clouds are in the hair of thy head. The rivers
are in the several joints of thy limbs. The four oceans are in
thy stomach. Salutations to thee in thy form as water !**'
Birth and the change represented by death spring from
thee. All things, again, at the universal dissolution, dissolve
away in thee. Salutations to thy fonn as cause !®' Thou
sleepest not in the night. Thou art occupied in day time
also. Thou observest the good and the bad actions (of all).
Salutations to thee in thy form of (universal) observer !** There
is no act which thou canst not do. Thou art, again, ever ready
to accomplish acts that are righteous. Salutations to thee in
thy form of Work, the form, viz., which is called "Vaikuntha !**
In wrath thou hadst, in battle, exterminated thrice seven times
the Kshatriyas who had trampled virtue and authority under
their feet. Salutations to thee in thy form of Cruelty !" Divid-
ing thyself into five portions thou hast become the five vital
breaths that act within every body and cause every living
creature to move. Salutations to thee in thy form of air ';**•
Thou appearest in every Yuga in the forms called month and
season and half-year and year, and art the cause of both crea-

* In cases of those that are reborn, there is always a residiuim of
sin and merit for which they have, in their eai-thly life, to suffer and
enjoy. In the case, however, of those that have betaken themselves to
a life of renunciation, the great endeavour is to exhaust this resi-
duum,—T,

fitsana Farva.] canti i'ahva. W-i

tion and dissolution. Salutations to thcc in <hy form of
Time !" Brahmanas are thy mouth, Kshatriyas arc thy two
arms, Vai(;yas are thy stomach and thighs, and Cudras live in
thy feet. Salutations to thee in thy form of caste !" Fire
constitutes thy mouth. The heavens arc the crown of thy head.
The sky is thy navel. The Earth is thy feet. The Sun is thy
eye. The points of the compass arc thy ears. Salutations to
thee in thy form as the (three) worlds !*^ Thou art superior to
Time. Thou art superior to Sacrifice. Thou art higher than
the highest. Thyself without origin, thou art the origin of
the universe. Salutations to thee in thy form as Universe !**
Men of the world, according to the attributes ascribed to thee
by the Vaigeshika theory, regard thee as the Protector of
the world. Salutations to thee in thy form of Protector !'"
Assuming the forms of food, drink, and fuel, thou increasest
the hum )urs and the life-breaths of creatures and upholdest
their existence. Salutations to thee in thy form of life !" For
supporting the life-broaths thou eatest the four kinds of food.*
Assuming also the form of Agni within the stomach, thou
digestest that food. Salutations to thee in the fonn of digest-
ing heat !" Assuming the form of half-man and half-lion,
Avith tawny eyes and tawny manes, with teeth and claws for
thy weapons, thou hadst taken the life of the chief of the
Asitras. Salutations to thee in thy form of swelling might !^*
Neither the gods, nor the Gandkarvas, nor the Daityaa, nor
the Ddnauas, know thes truly. Salutations to thy form of
exceeding subtility !" Assuming the form of the handsome,
illustrious, and puissant Ananta in the nether region, thou
Tipholdest the world. Salutations to thy furm of Might I'*
Thou stupcfie=?t all creatures by the bonds of atiection and love
for the continuance of the creation. Salutations to thee iu
thy form of stupefaction.f^* Regarding th-^t knowledge
w'lij'i is C3uv3r.il it with th3 five elemants to be the true

* 1. c. that which is cliewed, tliat whicli is siickod, tliaL wliich is
licked, and that which is drunk. — T.

t All creatures are stupefied by love aad affection. Tlie great entl
which the rojim propose to them'selves is to tear thoic bouds uud rising

l*-* MAH.VBUARATA. [Rajadhavmanu*

Sclf-knowleige (for which yogins strive), people approach
thee by knowledge. Salutations to thee in thy form of
Knowledge !" Thy body is immeasurable. Thy under-
standing and eyes are devoted to every thing. Thou art in-
finite, bei)ig beyond all measure ! Salutations to thee in thy
form of vastness.'* Thou hadst assumed the form of a recluse
with matted locks on he^id, staff in hand, a long stomach, and
having thy begging bowl for thy quiver. Salutations to thee
in thy form of Brahnia.t''^ Thou bearest the trident, thou art
the lord of the celestials, thou hast three eyes, and thou art
high-souled. Thy body is always besmeared with ashes, and
thy phallic emblem is always turned upwards. Salutations to
thee ill thy form of Rudra /*° The half-moon forms the orna-
ment of thy forehead. Thou hast snakes for the holy thread
circling thy neck. Thou art armed with Pindka and trident.
Salutations to thy form of Fierceness.*' Thou art the soul of
all creatures. Thou art the Creator and the Destroyer of all
creatures. Thou art without wrath, without enmity, without
affection. Salutations to thee in thy form of Peace !'* Every-
thing is in thee. Evei-ything is from thee. Thyself art Every-
thinA E/ery where art thou. Thou art always the All. Salu-
tations to thee in thy form as Everything !** Salutations to
thee whose work is the universe, to thee that art the soul of
the universe, to thee from whom hath sprung the universe, to
thee that art the dissolution of all things, to thee that are be-
yond the five (elements that constitute all things) !** Saluta-
tions to thee that art the three worlds, to thee that art above
the throe worlds ! Salutations to thee that art all the directions.
Thou art All and thou art the one receptacle of All.** Salu-
tations to thee, O divine Lord, 0 Vishnu, and O eternal origui
of all the w n-lds ! Thou, O Hrishike^a, art the Creator, thou
art the Destroyer, and thou art invincible !** I cannot be-
hold th\t heavenly for.n in which thou art displayed in the
Past, Present, and the Future. I can, however, behold truly

superior t.) all the attractions of the fle.ih to effect their deliverance or
emancipation from reVjirth. — T.
•* /. c, Ur.'Ji.m:t,chxrin. — T.

^(isana Parva.'] canti parva, 14a

thy eternal form (as confest in thy works) 1" Thou hast filled
heaven with thy head, and Earth with thy feet : with thy
prowess thou hast filled the three W(jrlds. Thou art Eternal
and thou pervadest every thing in the universe !" The direc-
tions are thy arms, the Sun is thy eye, and prowess is tliy
\\t\\ fluid. Thou art. the lord of all creatures. Thou standest,
shutting up the seven paths of the Wind whose energy is im-
measurable.''* They are freed from all fears that worship thee,
0 Gavinda of unfading prowess, thee that art attired in yellow
robes of the color of the Atasi flower.""* Even one bend of
the head unto thea, O Krishna, is equal to the completion of
ten Horse-sacrifices. The man that has performed ten Horse-
sacrifices is not freed from the obligation of rebirth. The
man, however, that bows to Krishna escapes rebirth."^ They
that have Krsihna for their vow, they that think of Krishna
in the night, and upon rising from sleep, may be said to
have Krishna for their body. Those people (after death)
enter Krishn I's self even as libations of clarified butter sancti-
fiel with m'.tntras enter the blazing fire."* Salutations to
thee thU dispellest the fear of hell, to thee, 0 Vishnu, that
art a boat unto them that are plunged amid the eddies of
the ocean represented by worldy life l"^' Salutations to thee,
O God, that art the Brahmana's self, to thee that art the bene-
factor of Brahmanas and kine, to thee that art the benefactor
of the universe, to tliee that art Krishna and Govinda !"* The
two syllables Hari constitute the pecuniary stock of those that
sojourn through the wilderness of life and the medicine that
effectually cures aU worldly predilections, besides being the
means that alliviate sorrow and grief."-f- As Truth is full of
Vishnu, as the universe is full of Vishnu, as everything is full
of Vishnu, so let my soul be full of Vishnu and mv sins be des-

* Linum utitatiisimun. ~T.

+ Sam.<(lra is the world or worldly life characterised by diverse attach-
ments. Refkctiou on Hari frees one from those attachments. Or Sam'
adra may mean the repeated deaths and births to which the uneman-
cipated soul is subject. Contemplation of the divine Being may prevent
such repeated bii-ths and deaths by leading to emancipation.— T.

19

?l*d 3IAHASHAEATA, [Rajadhccrmcinn^

troyed '"^ I seek thy protection and am devoted to thee, desir-
ous of obtaining a happy end. O thou of eyes like lotus petals,

0 best of gods, do thou think of what will be for my good '^'
Thyself without origin, O Vishnu, thou art the origin of
Knowledge and Penances. Thus art thou praised ! O Janard-
dana, thus worshipped by me in the Sacrifice constituted by
Speech (alone), be, O god, gratified with me !^* The Vedas are
devoted to Nai'ayana. Penances are devoted to Narayana,
The gods are devoted to Narayana. Everything is always
Narayana !' '"'

Vaigampayana continued, — "Having uttered these words^
Bhishma, with mind concentrated upon Krishna, said, — 'Salu-
tations to Krishna 1' and bowed unto him.^"" Learning by his
Yoga prowess of the devotion of Bhishma, Madhava, otherwise
called Hari, (entering his body) bestowed upon him heavenly
knowledge compassing the Past, the Present, and the Future,
and went away.'"^ When Bhishma became silent, those uttcrers

01 Brahma (that sat around him), with voices choked in tears^
adored that high-souled chief of the Kurus in excellent
words.^"- Those foremost of Brahmanas uttered the praises of
Krishna also, that first of Beings, and then continued in
soft voices to commend Bhishma repeatedly."' Learning (by
liis Yoga powers) of the devotion of Bhishma towards him,
that foremost of Beings, viz., Madhava, suddenly rose from
his seat and ascended on his car,^"* Kegava and Satyaki
proceeded on one car. On another proceeded those two
illustrious princes, viz., Yudhishthira and Dhananjaya."^
Bhimasena and the twins rode on a third ; while those bulls
among men, viz., Kripa and Yuyutsu, and that scorcher of foes,
viz., Sanjaya of the Suta caste, proceeded on their respective

cars, each of which looked like a town. And all of thera
proceeded, causing the Earth to tremble with the rattle of
their car- wheels. "*^^''^ That foremost of men, as he proceeded,
cheerfully listened to the speeches, fraught with his praise,
that were uttered by the Brahmanas. The slayer of Ke9i,
with gladdened heart, saluted the people that waited (along
the streets) with joined hands and bent heads,"'"*

'(.(isana Parva.J

Section XLIX.

Vaigampayana said, — "Then }rri.shike(;a,and king Yudhi.sh-
thira, and all those persons headed by Kripa. and the four
Pandavas/ riding on those cars looking like fortified cities and
decked with standards and banners, speedily proceeded to
Kurukshetra with the aid of their fleet steeds.^ They des-
cended on that field which was covered with hair and marrow
and bones, and where millions of high-souled Kshatriyas had
cast away their bodies.^ It abounded also with many a hill
formed of the bodies and bones of elephants and steeds, and
human heads and skulls lay stretched over it like conch-shells.*
Variegated with thousands of funeral pyres and teeming with
heaps of armour and weapons, the vast plain looked like the
drinking garden of the Destroyer himself used and abandoned
recently." The mighty car- warriors quickly proceeded, view-
ing the field of battle haunted by crowds of spirits and throng-
ed with Rakshasas.* While proceeding, the mighty-armed
Keqava, that delighter of all the Yadavas, spoke unto Yu-
dhishthira about the prowess of Jamadagni's son.' — 'Yonder,
at a distance, O Partha, are seen the five lakes of Rama !
There Rama offered oblations of Kshatriya blood unto the
manes of his ancestors !* It was hither that the puissant
Rilma, having freed the Earth of Kshatri3'as f<r thrice seveii.
times, gave up his task.'^

"Yudhishthira said, — 'I have great doubts in what thou
s:^yest about Rama's having thrice seven times exterminated
the Kshatriyas in days of old.^" When the very Kshatriya
seed was burnt by Rama, 0 bull among the Yadus, how was
the Kshatriya order revived, O thou of immeasura])le prow-
ess ?^^ How, O bull of the Yadus, was the Kshatriya order
exterminated by the illustrious and high-souled Rama, and
how did it again grow ?^'- In frightful car-encounters millions
of Kshatriyas were slain. The Earth, O foremost of eloquent
men, was strewn with the corpses of Kshatriyas.'' For what
reason was the Kshatriya order thus exterminated in days of
yore by Rama, the high-souled descendant of Bhrigu, Q tigci*

XlS M.A.HABHARATA. Rdjadharmclnii'

among the Yadns 1 O thou of Vrishni'.s race, remove this
doubt of mine, O bird-bannered hero ! O Krishna, O younger
brother of Vasudeva, the highest knowledge is from thee.' "

Vaicjampayana said, — "The puissant elder brother of Gada
then narrated unto Yudhis'ithira of incomparable prowees
ev3ryth?ng t'.iat happened, in full detail, as to how the Earth
had become filled with Kshatriyas."^''"-*

Section L.

"Vasudeva said, — 'Listen, O son of Kunti, to the story of
Rama"s energy and powers and birth as heard by me from
great Rishis disco usi:ig upon the subject.^ Listen to the
story of how millions of Kshatriyas were slain by Jamadagni's
son and how those that sprung again in the diverse royal
races in Bharata Avere again slaughtered.- Jahnu had a son
named Rajas. Rajas had a son named Valaka9wa. King Vala-
ka9wa had a son named Ku^ika of righteous behaviour.* Re-
sembling the thousand-eyed Indra on Earth, Ku9ika under-
went the austerest of penances from desire of attaining the
chief of the three worlds for a son.* Beholding him engaged
in the austerest of penances and competent to beget a son, the
thoasa;.d-eyed Purandara himself inspired the king (with his
force).'' The great lord of the three worlds, viz., the chastifer
of Paka, O king, then became Ku^ika's son known by the name
of Gadhi.'"' Gadhi had a daughter, O monarch, of the name
of Satyavati. The pussiant Gadhi gave her (for wife) unto
Richika, a descendant of Bhrigu.^ Her lord of Bhrigu's race,
O delighter of the Kurus, became highly gratified with her
for the purity of her behaviour. He cooked the sacrificial
fopd consisting of milk and rice for giving unto Gadhi (her
sire) a son.' Calling his wife, Richika of Bhrigu's race said, —
This portion of the sanctified food should be taken by thee,
and this (other) portion by thy mother !" A son will be born
of her that will blaze with energy and be a bull among
Kshatriyas. Invincible by Kshatriyas on Earth, he will be
the slayer of the foremost of Kshatriyas.'" As regards thee,
0 blessed lady, this portion of the food will give thee a son of

(Isana Parva.] canti p.vrva. 149

great wisdom,, an embodiment of tranquillity, endued with
ascetic penances, and the foremost of Brahmanas.'' — Having
said these words unto his wife, the blessed Richika of Bhrigu's
race, setting his heart on penances, proceeded to the woods.^-
About this time, king Gildlii, resolved upon a pilgrimage to
the holy waters, arrived with his queen at the retreat of Richi-
ka/^ Satyavati. upon this, O king, taking the two portions
of the sanctified food, cheerfully and in great haste, represent-
ed the words of her lord unto her mother.^* The queen-mother,
O son of Kunti, gave the portion intended for herself unto
her daughter, and herself took from ignorance the portion in-
tended for the latter.^" Upon this, Satyavati, her body blaz-
ing with lustre, conceived a child of terrible form intended to
become the exterminater of the Kshatriyas/*^ Beholding the
Brahmana child lying within her womb, that tiger among the
Bhrigus said unto his wife of celestial beauty these words •}' —
Thou hast been deceived by thy mother, 0 blessed lady, in
consequence of the substitution of the sanctified morsels.
Thy son will become a person of cruel deeds and vindictive
heart. Thy brother again (born of thy mother) will be a Brah-
mana devoted to ascetic penances.^^ Into the sanctified food
intended for thee had been placed the seed of the supreme and
universal Brahma, while into that intended for thy mother
had been placed the sum total of Kshatriya energy.^" In con-
sequence, however, of the substitution of the two portions, 0
blessed lady, that which had been intended will not happen.
Thy mother will obtain a Brahmana child while thou wilt
obtain a son that will become a Kshatriya !-" — Thus addressed
by her lord, the highly blessed Satyavati prostrated herself and
placing her head at his feet tremblingly said,'-'^ — It behoveth
thee not, O holy one, to speak such words unto me, viz. — Thou
shalt obtain a wretch among Brahmanas (or thy son) !•- —

" 'Richika said, — This was not intended by me, O blessed
lady, in respect of thee ! A son of fierce deeds has been con-
ceived by thee simply in consequence of the substitution of
the sanctified morsels !-* —

" 'Satyavati replied, saying, — If thou \vishest, O sage, thou
canst create ot her worlds, Avhat need then be said of a child .•

150 5EAH.IBHAR1TA. [Mjudharmdmi'

It behoveth thee, 0 puisBant one, to give me a son that shall bo
righteous and devoted *o peace !-* —

" 'Richika said, — Never was falsehood spoken by me before,
O blessed lady, even in jest. What need then be said of (such
a solemn occasion as) preparing sanctified food with the aid of
Vedic formulae after igniting a fire ?-^ It was ordained of yore
by Destiny, O amiable one ! I have ascertained it all by
my penances. All the descendants of thy father will be
possessed of Brahmanic virtues.-" —

'"Satyavati said, — O puissant one, let our grandson h&
such, but, O foremost of ascetics, let me have a son of tranquil
pursuits !" —

" 'Richika said, — O thou of the fairest complexion, there is
no distinction, I conceive, between a son and a grandson. It
will be, 0 amiable one, as thou sayest '.'"^ — '

"Vasudeva continued, — "Then Satyavati brought forth a
son in Bhrigu's race who was devoted to penances and charac-
terised by tranquil pursuits, viz., Jamadagni of regulated
vows.^^ Ku(;ika's son Gadhi begot a son named Vigwamitra.
Possessed of every attribute of a Brahmana, that son (though
born in the Kshatriya order) was equal to a Brahmana.-'*
Richika (thus) begat Jamadagni, that ocean of jienances.
Jamadagni bgot a son of fierce deeds.'^ The foremost of men,
that son mastered the sciences, including the science of arms.
Like unto a blazing fire, that son was Rama, the exterminator
of the Kshatriyas.^' Having gratified Mahadeva on the moun-
tains of Gandhamadana, he begged weapons of that great god,,
especially the axe of fierce energy in his hands.^'' In conse-
quence of that unrivalled axe of fiery splendour and ix'resist-
ible sharpness, he became unrivalled on Earth.'* Meanwhile
the mighty son of Kritaviryya, viz., Arjuna of the Kshatriya
order and ruler of the Haihayas, endued with great energy/^
highly virtuous in behaviour, and possessed of a thousand
arms through the grace of (the great Rishi) Dattatreya, having
subjugatad in battle, by the might of his own arms, the whole
Earth with her mountains and seven islands, became a very
powerful emperor and (at last) gave away the Earth unto the
Brahmanas in a hor.3e-sacrifice."'^"f On a certain occasion.

igacana Parva.] canti tarva. 151

solicited by the thirsty god of fire, O son of Kunti, the thou-
sand-armed monarch of great prowess gave ahns unto that
deity.*^ Springing from the point of his shafts, the god of
fire, possessed of great energy, desirous of consuming (what
was offered), burnt villages and towns and kingdcms and
hamlets of cowherds.^" Through the prowess of that foremost
of men, viz., Kartaviryya of great energy, the god of fire
burnt mountains and great forests.'"' Assisted by the king of
the Haihayas, the god of fire, caused by the wind to blaze forth
with energy, consumed the uninhabited but delightful retreat
of the high-souled Apava.'" Possessed of great energy, Apava,
O mighty-armed king, seeing his reti-eat consumed by the
powerful Kshatriya, cursed that monarch in wrath, saying,*- —
Since, O Arjuna, without excepting these my specious woods,
thou hast burnt them, therefore, Rama (of Bhrigu's race) will
lop off thy (thousand) arms !** — The mighty Arjuna, however,
of great prowess, always devoted to peace, ever regardful of
Brahmanas and disposed to grant protection (unto all classes),
and charitable and brave, O Bharata,** did not think of that
curse denounced on him by that high-souled liishi. His power-
ful sons, always haughty and cruel, in consequence of that
curse, became the indirect cause of his death. The princes,
0 bull of Bharata's race, seized and brought away the calf of
Jamadagni's homa cow,*'*"'" without the knowledge of Karta-
viryya the ruler of the Haihayas. For this reason a dispute took
place between the high-souled Jamadagni (and the Haihayas)."
The puissant Rama, the son of Jamadagni, filled with wrath,
lopped off the arms of Arjuna and brought back, O monarch,
his sire's calf which was wandering within the inner enclosures
of the king's palace.*^ Then the foolish sons of Arjuna,
repairing together to the retreat of the high-souled Jamadag-
ni,*^ felled with the points of their lances, 0 king, the head
of that Riski from off his trunk while the celebrated Rama
was out for fetching sacred fuel and grass.'^ Inflamed with
wrath at the death of his father and inspired with vengeance,
Rama vowed to free the Earth of Kshatriyas and took up arm?."
Then that tiger among the Bhrigus, pos.sesfed of great energy,
putting frth his prowc:*?. speedily slaughtered all the sons

152 MAHABHARATA., [Rajadkarmdnu^

and grandsons of Kartaviryya.'' Slaughtering thousands of
Haihayas in rage, the descendant of JBhrigu, 0 king, made
the Earth miry with blood.*^* Possessed of great energy, he
quickly reft the Earth of all Kshatriyas. Filled then with
compassion, he retired into the woods/'* Afterwards, when
some thousands of years had passed away, the puissant Rama,
who was wrathful by nature, had imputations cast upon him
(of cowardice ).'^^ The grandson of Vi(;wamitra and son of
Raivya, possessed of great ascetic merit, named Paravasu, O
monarch, began to cast imputations on Rama in public, say-
ing,''"— 0 Rama, were not those righteous men, viz., Pratard-
dana and others, who were pssembled at a sacrifice at the
time of Yayati's fall, Kshatriyas by birth ?" Thou art not of
true vows, O Rama ! Thine is an empty boast among people !
Through fear of Kshatriya heroes thou hast betaken thyself to
the mountains !'" — The descendant of Bhrigu, hearing these
Avords of Paravasu, once more took up arms and once more
strewed the Earth with hundreds of Kshatriya bodies/" Those
Kshatriyas, however, O king, counting by hundreds, that were
spared by Rama, multiplied (in time) and became mighty mon-
archs on Earth/" Rama once more slaughtered them quickly,
not sparing the very children, O king ! Indeed, the Earth
became once more strewn with the bodies of Kshatriya child-
ran of premature birth/^ As soon as Kshatriya children
were born, Rami slaughtered them. Some Kshatriya ladies,
however, succeeded in protecting their children (from Rama's
wrath)/' Having made the Earth destitute of Kshatriyas for
thrice seven times, the puissant Bhargava, at the completion
of a horse-sacrifice, gave away the Earth as sacrificial present
unto Kacyapa/^ For preserving the remnant of the Kshatri-
yas, Kai'yapa, O king, pointing with his hand that still held
the sacrificial ladle, said these words,*''* — O great sage, repair
to the shores of the southern ocean ! It behoveth thee not,
O Rama, to reside within (what is) my dominion \^^ — At these
words, Ocean suddenly created for Jamadagni's son, on his
other shore, a region called Surparaka/" Ka^yapa also, O
ji-K)narch, having accepted the Earth in gift, and made a
present of 1l unto tlie Brahmanas, entered the great forest.*^

^Ssana Parva.] canti parva. 3^3

Then Cudras and Vaicyas, acting most wilfully, began to
unite themselves, O bull of Bharata's race, with the wives of
Brahmanas/'' When anarchy sets in on Earth, the weak are
oppressed by the strong, and no man is master of his own
property.*^' Unprotected duly by Kshatriyas observant of virtue,
and oppressed by the wicked in consequence of that disorder,
the Earth quickly sank to the lowest depths.'" Beholding the
Earth sinking from fear, the high-souled Ka9yapa held her on
his lap ; and since the great Rishi held her on his lap (icru)
therefore is the Earth known by the name of Ui-viJ^ The
goddess Earth, for protection's sake, gratified Ka^yapa and
begged of him a king,'-

" 'The Earth said, — There are, O regenerate one, some fore-
most of Kshatriyas concealed by me among women. They were
born in the race of the Haihayas, Let them, O sage, protect
me !"^ Ther3 is another person of Puru's race, viz., Vidu-
ratha's son, O puissant one, who has been brought up among
bears in the Rikshavat mountains."* Another, viz., the son of
Saudasa, has been protected, through compassion, by Piiracjara
of immeasurable energy and ever engaged in sacrifices."
Though born in one of the regenerate orders, yet like a
Cudra he does everything for that Rishi and has, therefore,
been named Sarvakarman (servant of all work),'" Civi's son
of groat energy, viz., Gopati by name, has been brought up in
the forest among kinc. Let him, 0 sage, protect me !"^ Pra-
tarddana's son, named Vatsa of great might, has been brought
up among calves in a cowpen. Let that one of the royal order
protect me,"^ Dadhivahana's grandson and Diviratha's sou
was concealed and protected on the banks of Ganga by the
sage Gautama.''" His name is Vrihadratha. Possessed of great
energy and adorned with numerous blessed cpialities, that
blessed prince has been protected by wolves and the mountains
of Griddhrakuta.'" Many Kshatriyas belonging to the race
of Marutta have been protected. Equal unto the lord of
Maruts in energy, they have been brought up by Ocean."
These children of the Kshatriya order have been heard of as
existing in different places. They are living among arti-
zans and goldsmiths. If they protect me I shall then stay

20

^^1 SlAHABHARATA, IRajadhciTmUnu^

^inmovcd." Their sires and grandsires have been slain for my
sake by Rama of great prowess. It is my duty, O great sage,
to see that their funeral rites are duly performed.^' I do not
desire that I should be protected by my present rulers. Do
.-thou, O sage, speedily make such arrangements that I may
exist (as before). — '^'^

"Vasudeva continued, — 'The sage Ka^yapa then, seeking
■out those Kshatriyas of great energy whom the goddess had
indicated, installed them duly as kings (for protecting her).*^
Those Kshatriya races that are now extant are the progeny
■of those princes. That which thou hast questioned me, O son
of Pandu, happened in days of yore even thus."^"

Vaic^ampayana continued, — "Conversing thus with Yudish-
thira that foremost of righteous persons, the high-souled
Yadavg hero proceeded quickly on that car, illumining all the
points of the compass like the divine Surya himself.""

Section LI.

Vai(;ampayana said, — "King Yudhishthira, hearing of those
feats of Rama, became filled with wonder and said unto
Janarddana,^ — 'O thou of Vrishni's race, the prowess of the
high-souled Rama, who in wrath had freed the Earth of
Kshatriyas, was like that of Cakra himself !^ The scions of
Kshatriyas, troubled with the fear of Rama, were concealed
(and brought up) by kine, Ocean, pards, bears, and apes !^
Worthy of every praise is this world of men and fortunate are
they that reside in it where a feat, that was again so righteous,
was accomplished by a Brahmana !'■* After this discourse was
ended, those two illustrious persons, viz., Krishna of unfading
glory and Yudhishthira proceeded thither where the puissant
son of Ganga lay on his bed of arrows.^ They then beheld
Bhishma stretched on his arrowy bed and resembling in splen-
dour the evening Sun covered with his own rays.'"' The Kurui
hero was surrounded by many ascetics like he of a hundred
sacrifices by the deities of heaven. The spot on which he lay
was highly sacred, being situate on the banks of the river
Cj^hayiti/ Beholding him from a distance, Krishna and

f (tsrtJitt 2\irva.Y' CANTI PARVA. 153

Dharma's royal son, and the lour Pftadavas, and the others headed
by Cwaradwat,'^ alighted from their vehicles and collecting their
restless minds and concentrating all their senses, approached
the great RlshisS^ Saluting those foremost of Ri^Ins headed,
by Vyfvsii., Govinda and Sfityaki and the others approached the
son of Ganga,/*' Beholding Ganga's son of great ascetic merit,
the Yadu and Kuru princes, those foremost of men, took their
scats, surrounding him." Seeing Bhishma looking like a fire
about to die out, Ke^ava with a rather cheerless heart address-
ed him as foUows,^"^

"Ke(;ava said, — 'Are thy perceptions now as clear as before ?
I hope thy understanding, O foremost of eloquent men, is not
clouded ?^" I hope thy limbs are not tortured by the pain
arising from the wounds inflicted by shafts ? From mental:
grief also the body becomes weak.'* In consequence of the
boon granted to thee by thy sire, the righteous Cantanu, thy
death, O puissant hero, depends on thy own will ! I myself
liave not that merit in consequence of which thou hast obtain-
ed this boon '.■' The minutest pin (inserted^ within the body
produces pain. What need then be said, (J king, of hundreds
of arrows thit have pierced thee ?'" Surely, pain cannot be said
to afflict thee ! Thou art competent, O Bhfvrata, to instruct
the very gods regarding the origin and dissolution of living
creatures !'" Possessed of great knowledge, everything belonging
to the Past, the Future, and the Present, is well known to
thee !^' Th3 dissolution of created beings and the reward of
righteousness, are well known to thee, O thou of great wisdoni,
for thou art an ocean of virtue and duty !" While living in
the enjoyment of swelling sovereignty, I beheld thee forego
female intercourse though sound of limbs and perfectly hale and
though surrounded by female companions !'" Except Cfintanu's
son Bhishma of great energy and firmly devoted to righteous-
ness, possessed of heroism and having virtue for the only object
of his pursuit, we have never heard of any other person in the
three worlds that could, by his ascetic power, though lying on
a bed of arrows and on the point of death, still have such
complete mastery over death (as to keep it thuJJ k bay).-^""
We have never hcmd of anybody else thuL WAS SO devoted to

156 MAHABHARATA, [Rajadharmclmtr

truth, io penances, to gift?, to the performance of sacrifices, to
the science of arms, to the Vedas, and to the protection cf
persons soliciting protection, and that was so harmless to
all creatures, so pure in behaviour, so self-restrained, and so
bent upon the good of all creatures, and that wss also so great
a car-warrior as thee !-""-* Without doubt, thou art compe-
tent to subjugate, on a single car, the gods, Qandharvas
Asuras, YaJcshas, and Rakshasas /" O mighty-armed Bhish-
m^, thou art always spoken of by the Brahmanas as the ninth
of the Vasus. By thy virtues, however, thou hast surpassed
them all and art e!|ual unto Vasava himself I^" I know, O best
of persons, that thou art celebrated for thy prowess, 0 fore-
most of beings, among even the very gods !" Among men on
Karth, O foremost of men, we have never seen nor heard of
any one possessed of such attributes as thee '-^ O thou of the
royal order, thou surpasscst the gods themselves in respect of
every attribute ! By thy ascetic power thou canst create a
universe of mobile and immobile creatures. What need then
be said of thy having acquired many blessed regions by means
of thy foremost of virtues ?-^ Dispel now the grief of the
eldest son of Pandu who is burning with sorrow on account of
the slaughter of his kinsmen/" All the duties that have been
declared in respect of the four orders about the four modes of
life are well known to thee l^'- Everything again thai is in-
dicated in the four branches of knowledge, in the four HotraSy
O Bharata, as also those eternal duties that are laid down in
Yoga and Saukhya philosophy,'' the duties too of the four
orders and those duties that are not inconsistent with their
declared practices, — all these, along with their interpretations,

O son of Ganga, are known to thee !'^ The duties that have

been laid down for those sprung from an intermixture of the
four orders and those laid down for particular countries and
tribes and families, and those declared by the Vedas and
by men of wisdom, are all well known to thee !•* The sub-
jects of histories and the Puranas arc all known to thee.
All the scriptures treating of duty and practice dwell in thy
mind.^'^ Save thee, O bull among men, there is no other
person lht*i can remove the doubts that may arise in respect

f

gdmna Parva.] canti parva. 167

of tlijsc subjects of knowledge that arc studied in the world.'"
With the aid of thy intcllij^cnce, do thou, O prince of men,
drive the sorrow felt by the son of Pandu ! Persons possessed
of so greit and such varied kn<nvledge live only for comforting
men whose minds have been stupcfied.'"^^

Sectiox LI.

Vai(;ampayana said, — "Hearing those words of Vasudeva of
groat intelligence, Bhishina, raising his head a little, said
these words with joined hands.^

"Bhishma said, — 'Salutations to thee, O divine Krishna !
Thou art the origin and thou art the dissolution of all the
worlds. Thou art the Creator and thou art the Destroyer.
Thou, O HrishikcQa, art incapable of being vamiuished by any
one !^ The universe is thy hT,ndiwork. Thou art the soul of
the universe and the universe hath sprung from thee ! Salu-
tations to thee ! Thou art the end of all created things.
Thou art above the five elements.^ Salutations to thee that
art the three worlds and that art again above the three worlds.
O lord of Yogins, salutations to thee that art the refuge of
everything I* O foremost of beings, those words which thou
hast said regarding me have enabled me to behold thy divine
attributes as manifest in the three worlds. (In consequence
of that kindness,) O Govinda, I also behold thy eternal
form."^" Thou standest shutting up the seven paths of the
Wind possessed of immeasurable energy. The firmament is
occupied by thy head, and the Earth by thy feet.^ The points
of the compass are thy two arms, and the Sun is thy eye,
and Cakra constitutes thy prowess ! O thou of unfading glury,
th}^ person, attired in yellow robes that resemble the hue of
the Atasi flower, sc3m to us to be like a cloud charged with
flashes of lightning. Think of that, 0 best of gods, which
would be good, O thou of lotus eyes, for my humble self, that
am devoted to thee, that seek thy protection, and that am
desirous of obtaining a blissful end I'*""

"Vasudeva said, — 'Since, O bull among men, thy devotion
to mc m very great, for this, 0 prince, I have displayed my

I5S MAHABHARATA. [Rcljatlharmanw-r

celestial form to thee !'° I do not, O foremost of kings, dis-
2:>lay myself unto one that is not devoted to me, or unto a
devotee that is not sincere, cr unto one, O Bharata, that is
not of restrained soul/^ Thou art devoted to me and art
always observant of righteousness. Of a pure heart, thou art
always self-resti'ained and ever observant of penances and
gifts.^- Through thy own penances, O Bhishma, thou art
competent to behold me. Those regions, 0 king, are ready for
thee whence there is no return !*^^ Six and fifty days, O
foremost one of Kuru's race, still remain for thee to live !
Casting oft' thy body, thou shalt then, O Bhishma, obtain the
blessed reward of thy acts !^* Behold, those deities and the
Vasus, all endued with forms of fiery splendour, riding on their
cars, are waiting for thee invisibly till the moment of the sun's
entering on his northerly course '^^ Subject to universal time,
when the divine Surya turns to his northerly course, thou, O
ibremost of men, shalt go to those regions whence no man of
knowledge ever returns to this Earth !^" When thou, O
Bhishma, wilt leave this world for that, all Knowledge, O
hero, will expire with thee ! It is for this, that all these
persons, assembled together, have approached thee for listening
to discourses on duty and morality l^~ Do thou then speak
words of truth, fraught with morality and profit and Yoga,
unto Yudhishthira who is firm in truth but whose learning has
been clouded by grief on account of the slaughter of his kins-
men, and do thou, by this, quickly dispel that grief of his !' "^*

Section LII.

Vai<jampayana said, — "Hearing these words of Krishna
fraught with morality and profit, Cantanu's son Bhishma
answered him in the following word''.^

"Bhishma said, — 'O master of all the worlds, O mighty-
armed one, O Civa, O Narayana, 0 thou of unfading glory,
hearing the words spoken by thee I have been filled with joy !*
But what words (of instruction), O master of speech, can I

* /, e-, One that goes thitliei' i^ not subject to rebirth,— T,

^asana Farva.] canti parva, 150

say in thy presence, when especially all the subjects of speech
have been dealt Avith in thy speech ?*^ Whatever in cither
world should be done or is done, proceeds from thy intelli>:fent
self, 0 god 1* That person who is ompetcnt to discourse on
the subject of heaven in the presence of the chief of the gods
himself is cumpetent to discourse on the interpretation of
morality and pleasure and profit and salvation in thy pre-
sence \^ My mind, O slayer of ]\[adhu, is exceedingly agitated
by the pain of arrow- wounds. My limbs are weak. My un-
derstanding is not clear.' I am so afflicted, O Govinda, by
these shafts resembling poison or fire that I have not the
power to utter anjiihing 1^ My strength is abandoning me.
My life-breaths are hastening to leave nie. The very vitals of
my body are burning. My understanding is clouded." From
-weakness my utterance is becoming indistinct. How then can
I venture to speak ? 0 enhancer of (the glory of ) ,Da(;arha's
race, be gratified wdth me '^ O mighty-armed one, I will not
say anything ! Pardon me (for my unwillingness) ! The very
master of speech (Vrihaspati), in speaking in thy presence,
will ba overcome by hesitation I^** I cannot any longer dis-
tinguish the points of the compass, nor the sky from the Earth !
Through thy energy, O slayer of Madhu, I am only barely
alive !'^ Do thou, therefore, thyself speak for the good of
king YudhishLhira the just, for thou art the ordainer of all
the ordinances !^-' How, O Krishna, when thou, the eternal
creator of the universe, art present, can one like me speak
(on such subjects) like a disciple in the presence of the
preceptor ?'^^

'Vasudeva said, — 'The words spoken by thee are worthy
of thee that art the foremost one of Kuru's race, thee that
art endued with great energy, thee that art of groat soul, and
thee that art possessed of great patience and conversant with
every subject !'■• Regarding what thou hast said unto me
about t]\3 pain of thy arrow wounds, receive, O Bhishma,
this boon that I grant thee, 0 puissant one, from my grace 1^*

■* The Vedas coni>titue the speech of the Sapreme B^in^. Everything
about morality occurs in tKeui. — T.

150 MAHABHA.RATA. [RTtjaclharmdnu*

Discomfort and stupefaction and burning and pnin and hunger
and thrist shall not, O son of Ganga, overcome thee, O thou of
unfadin<y glory '^"^ Thy perceptions and memory, O sinless one,
shall ba unclouded.* Thy understanding shall not fail thee !.^^
Thy mind, 0 Bhisma, freed from the qualities of passion and
darkness, will always be subject to the quality ot goodness,
like the moon emerged from the clouds.^^ Thy understanding
will penetrate whatever subject connected with duty, morality,
or profit, thou wilt think upon 1^" O tiger among kings,
obtaining celestial vision, thou wilt, O thou of immeasurable
prowess, succeed in beholding the four orders of created
things I-'^ Endued with the eye of knowledge, thou wilt,
O Bhishma, behold, like fishes in a limpid stream, all created
things that thou mayst endeavour to recollect !' "-^

Vai(;ampayana continued, — "Then these great Rishis, with
Vyasa amongst them, adored Krishna with hymns from the
Rlchs, the Yajus, and the Sdmansr^ A celestial shower of
flowers belonging to every season fell on that spot where
he of Vrishni's race, with Gaiiga's son and the son of Pandu
were." Celestial instruments of every kind played in the
welkin and the tribes of the Apsaras began to sing. No-
thing of evil and no portent of any evil kind were seen there.-*
An auspicious, pleasant, and pure breeze, bearing every kind
of fragrance, began to bloW. All the points of the compass
became clear and quiet, and all the animals and birds began
to rove in peace."' Soon after, like a fire at the extremity of
a great forest, the divine Surya of a thousand rays was seen
to descend to the west.-*^ The great Rishis then, rising up,
saluted Janarddana and Bhishma and king Yudhishthira."
Upon this, Ke(;ava, and the sons of Pandu, and Satyaki, and
Sanjaya, and Caradwat's son Kripa, bowed in reverence to
those sages.-* Devoted to (he practice of righteousness, those
sages, thus worshipped by Kc(;.ava and others, speedily pro-
ceeded to their respective abides, saying, — 'We will return
tomorrow.'-^ After tJiis, Kecava and the Pandavas, saluting

* Literally, "Everything thou knowcst shall appear to thee by in-
ward light."— T.

"P55a7ift I'arva.] catjti parva, JCl

Bhishma and circumambulating him, ascended their handsome
card,^" Those heroes then proceeded, accompanied by many
other cars docked with golden Kuvaras, and infuriate ele-
phants looking like mountains, and steeds fleet as Garudas,
and foot-soldiers armed with bows and waapons,^^ That anuy,
moving with great speed, proceeded in two divisions, one in
the van and the other in the rear of those princes. The scenO
resembled the two currents of the great river iNarmada aft
the point where it is divided by the Rikshavat mountains
standing across it." Gladdening that great host, the divine
Chandramas rose before it in the firmament, once more in-
spiring with moisture, by his own force, the terrestial herbs
and plants whose juice had been sucked uj3 by the Sun.'*
Then that bull of Yadu's race and the son.? of Pivndu, enter-
ing the (Kuru) city whose splendour resembled that of th©
city of Indra itself, proceeded to their respective mansions like
tired lions seeking their caves."-*

Section LTII.

Vaic^ampavana said, — "The slayer of Madhu, retiring to his
T}2;i, slept happily.^ Awaking when half a Ydma was wanting
to usher in the day, he addressed himself for contemplation.
Fixing all his senses, he meditated on the eternal Brahma,^
Then a batch of well-trained and sweet-voiced persons, con-
versant with hymns and the Purdnas, began to utter tho
praises of Vilsudeva, that lord of all creatures and creator of
the universe.' Others, keeping time by clapping of hands,
began to recite sweet hymns, and vocalists began to sing.
Conch-shells and drums were blown and beat by thousands.*
The delightful sound also of Vinds, Panavas, and bamboo
flutes, was heard. The spacious mansion of Krishna, in con-
sequence thereof, seemed to laugh with music.'"' In the palace
of king Yudhishthira also sweet voices were heard, uttering
auspicious wishes, and the sound of songs too and musical
instruments." Then he of Da9rirha's race performed his ablu-
fcions. Joining his hands, the mighty-armed hero of unfading
glory silently recited his sec-rot mantraa and kindling a fu-«
21

152 "MAffABHARATA.' [Eajaclha'iDianr^

poured libations of clarifiod butter upon itJ Giving away %
thousand kine unto a thousand Brahmanas all of whom were
'jully conversant with the four Vedas, he caused them to titte*
Ibenedictions upon him.® Touching next diverge kinds of aus-
picious articles and beholding himself in a clear mirror, Krishna
addressed Satyaki, saying," — 'Go, O descendant of Cini, and
•i*epairing to Yudhishthira's abode, ascertain whether that king
©f great energy is dressed for visiting Bhishma.'^" At these
words of Krishna, Satyaki, proceeding quickly to the royal
son of Pandu, said unto him,^^ — "The foremost of cars, belong
'rng to Vasudeva of great intelligence, stands ready, O king,
•for Janarddana will go to see Ganga s son !^* O righteous
"king of great splendour, he is waiting for thee I It behovetli
thee now to do what should be done ne^t ':' — Thus addressed,
Dharma's son Yiidhishthira answered os follows.^'

"Yudhishthira said, — 'O Phalguna of unrivalled splendour,
let ray foremost of cars be made ready. We should not be ac-
companied (today) by the soldiers, but we shall proceed our-
selves.^* That foremost of righteous persons, viz., Bhishma,
should not be vexed. Let the guards, therefore, O Dhanan-
jaya, stop today.^^ From this day Ganga s son will speak of
things that are great mysteries. I do not, therefore, 0 son of
Kunti, wish that there should be a miscellaneous gathering
(in Bhishma's presence)/"^**

'Vai(,';ampayana continued, — "Hearing these wards of the
!king, Kunti's son Dhananjaya, that foremost of men (wenfc
-out and coming back) Tepresented unto him that his best of
•cars stood harnessed for him," King Yudhishthira, and the
twins, and Bhima and Arjuna, the five resembling the five
elements, then proceeded towards Krishna's abode.^* While
the high-souled Pandavas were coming, Krishna of great
intelligence, accompanied by the grandson of Cini, mounted
•on his car.^' Saluting one another from their cars and each
enquiring of the other whether the night had been passed
happily by him, those bulls among men proceeded, without
stopping, on those foremost of cars whose rattle resembled the
roar of the clouds.^" Krishna's steeds, viz., Valahaka and
tMe^hapushpa and Gaivya and Sugriva were urged by Daruka."^

fSsana Puvva,] CANTI pirva'. .» H^

The animals, urged by him, O king, proceeded, indenting the
Earth with their hoofs." Endtied with great strength and
great speed, they flew onwards, devouring ilio very skioa.
Traversing the sacred field of Kuru," the princes proceeded to
that spot where the puissant Bhishma on his bed of airows was
lying, surrounded by those great Risfiis, like Brahman him-
self in the midst of the gods.-' Then Govinda and Yudhish-
thira and Bhima and the wielder of Gandiva and th* twins
^r\d Satyaki, alighting from their vehicles, baluted the Bishis
by raising their right hands.-'' Surrounded by them, king
Yudhishthira, like the moon in the midst of the stars, ap-
proached Gangji's son like Vas.iva proceeding towards Brah-
man.-"^ Overcome with fear, the king timidly oast his eyes on
the mighty-armed hero lying on his bed of arrows like tha
Sun himself dropjicd from the firmament,' "'^

Section LIV.

Janamcjaya said, — "When that tiger among men, of righte-
ous soul and great energy, firmly adhering to truth ajid with-
passions under complete control, viz., the son of Cantanu and
Ganga, named Devavrata or Bhishma of unfading glory, lay
on a hero's bed with the sons of Pandu sitting around him,
tell me, O great sage, what converse ensued in that meeting
of heroes after the slaughter of all the troops I"^"*

Vai^ampayana said, — "When Bhishma, that chief of tho
Kurus. lay on his bed of arrows, many liiahis and Siddhas,
O king, headed by Narada, came to that spot.* The un slain
remnant of the (assembled) kings with Yudhishthira at their
head, and Dhritarashtra and Krishna and Bhijua and Arjunft
and the twins also came there.'' Those high-souled persons,
approaching the grandsire of the Bharatas who looked like the
Sun himself dropped from the firmament, indulged in lamenta-
tions for him.*"' Then Narada of godlike features, reflecting for
a short while, addressed all the Pandavas and the unslaiii
remnant ot the kings, saying/ — 'The time, I think, has come
for you to question Bhishma (on subjects of morality and
religion); for Ganga's son is about 10 expire like the Suu (hat

164 MAHABHARATA. [Rdjadharmcinu*

is on the point of setting !' He is about to cast off his life-
breaths. Do you all, therefore, solicit him to discourse to yon.
He is acquainted with the varied duties of all the four orders."
Old in years, after abandoning his body he will obtain high
regions of bliss. Solicit him, therefore, without delay, to
clear the doubts that exist in your minds !'^® Thus addressed
by Narada, those princes approached Bhishma, but unable to
ask him anything ooked at one another.^^ Then Yudhish-
thira the son of Pandu, addressing Hrishike^a, said, — "There
is no one else than Devaki's son that can question the grand-
sire !^^ O foremost one of Yadu's race, do thou, therefore, O
slayer of Madhu, speak first ! Thou, O sire, art the foremost
of us all and thou art conver.sant with every duty and prac-
tice !'^^ Thus addressed by the son of Pandu, the illustrious
Ketjiva of unfading glory, approaching the unconquerable
Bhishma, spoke unto him as follows.^*

"Vasudeva said, — 'Hast thou, O best of kings, passed the
night happily ? Has thy understanding become unclouded ?^^
Does thy knowledge, O sinless one, shine in thee by inward
light ?^''' I hope thy heart no longer feels j)ain and thy mind
is no longer agitated ?'"

"Bhishma said, — 'Burning, stupefaction, fatigue, exhaustion,

illness, and pain, through thy grace, O thou of Vrishni's race,

have all left me in a single day !^® O thou of incomparable

splendour, all that is past, all that is future, and all that is

present, I behold as clearly as a fruit placed in my hands !'"

All the duties declared in the Vedas, all those laid down in

the Veddiitas, I behold clearly, O thou of unfading glory, in

consequence ot the boon thou hast granted to me !*° The duties

that have been declared by persons of learning and righteous

behaviour, dwell in my remembrance. I am conversant also,

O Janarddana, with the duties and practices prevailing in

particular countries and among particular tribes and families."

Everything relating again to the four modes of life has come

back to my recollection. I am acquainted also, O Ke9ava,

with the duties that relate to king-craft !" Whatever should

at whatever time be said, I would say, 0 Janarddana ! Through

thy grace I have acquired an uuspicious understanding !'|;

(;asana rarua.] canti parva. 163

Strengthened by mcdiLation on thee, I feel as If I huve
become a young man again. Through thy favor, 0 Junard-
dana, I have become competent to discourse on what is bene-
ficial (for the world) I-* Why, however, 0 holy one, dost thou
not thyself discourse to Pandu's son upon all that is good ?
What explanation hast thou to give in respect of this? Tell
inc quickly, O Madhava !'"

'Vasudova said, — "Know, 0 thou of Kuru's race, that I
I am the root of fame and of everything that leads to good.
All things, good or bad, proceed from me.-" Who on Earth
will wonder if the Moon be said to be of cool ravs ? Similarlv,
who will wonder if I were described as one possessed of the
full measure of fame ?''"* I have, however, resolved to en-
hance thy fame, O thou of great splendour ! It is for this, O
Bhishnia, that I have just inspired thee with great intelli-
gence !-" As long, O lord of Earth, as the Earth will last»
so long will thy fame travel with undiminished lustre through
all the worlds !-" Whatever, 0 Bhishma, thou wilt say unto
the inquiring son of Pandu, will be regarded on Eorth to be
as authoritative as the declarations of the Vedas !^° That
person who will conduct himself here according to the authori-
ty of thy declarations, will obtain hereafter the reward of
every meritorious act l^'- For this reason, 0 Bhishma, I have
imparted to thee celestial understanding so that thy fame may
be enhanced on Earth !" As long as a man's fame lasts in the
world, so long are his achievements said to live." The un-
slain remnant of the (assembled) kings are sitting around thee,
desirous of listening to thy discourses on mortality and duty.
Do thou speak unto them, O Bharata !" Thou art old in years
and thy behaviour is consistent with the ordinances of the
gratis. Thou art well conversant with the duties of kings
and with every other science of duty.''' No one has ever
noticed the slightest transgression in thee from thy every
birth. All the kings know thee to be conversant with all the
sciences of morality and duty."'^ Like a sire unto his sons do

* The sense is, I who have already the full measure of fame >-nu
scarcely add to my famg by doing or saying aiiyt)iing.^T,

166 MAHABHARATA.. [Rajadhat'mdmi^

thou, therefore, O king, discourse unto them of high morality.
Thou hast always worshipped the Rishis and the gods.'^ It is
obligatory on thee to discourse on these subjects in detail unto
persons desirous of listening to discourses on morality and
duty. A learned person, especially when solicited by the righte-
ous, should discourse on the same. The sages have declared
this to be a duty.^^ O pussiant one, if thou dost not speak on
such subjects, thou wilt incur sin ! Therefore, questioned by
thy sons and grandsons, O learned one, about the eternal
duties (of men), do thou, O bull among the Bharatas, dis-
course unto them on the subject !' ""'^

Section LV.

■Vai9ampayana said, — "Endued with great energy, the de-
lighter of the Kurus, (viz, Bhishma,) said, — 'I shall discourse
on the subject of duty ! My speech and mind have become
steady, through thy grace, 0 Govinda, since thou art the
eternal soul of every being l"- Let the righteous-souled Yu-
dhishthira question me about morality and duty. I shall then
be much gratified and shall speak of all duties.' Let the
son of Pandu, that royal sage of virtuous and great soul, upon
whose birth all the Vrishnis were filled with joy, question
me !^ Let the son of Pandu, who has no equal among all the
Kurus, among all persons of righteous behaviour, and among
men of great celebrity, put questions to me !* Let the son of
Pandu, in whom are intelligence, self-restraint, Brahma-
charya, forgiveness, righteousness, mental vigor and energy,
put questions to me."^ Let the son of Pandu, Avho always by
his good offices honors his relatives and guests and servants
and others that are dependent on him, put questions to
me." Let the son of Pandu, in whom are truth and charity
and penances, heroism, peacefulness, cleverness, and fearless-
ness, put questions to me.^ Let the righteous-souled son of
Pandu, who would never commit a sin influenced by desire of
pleasure or profit or from fear, put questions to me.' Let the
son of Pandu, who is ever devoted to truth, to forgiveness, to
knowledge, and to guests, unci who always makes gifts unto

^^sana Parva.'] canti parva, 1G7

the righteous, put questions to mc* Let the son of Pandu,
who is ever engaged in sacrifices and study of the Vedas and
ihe practice of morality and duty, who is ever peaceful and
who has heard all mysteries, put questions to me.'^"

"Vasudeva said, — 'King Yudliishthira the just, overcome
with great shame and fearful of (.thy) curse, does not venture
to approach thee/^ That lord of Earth, O monarch, having
caused a great slaughter, ventures not to approach thee from
fear of (thy) curse.^- Having pierced with shafts those that
deserved his worship, those that were devoted to him, those that
wore his preceptors, those that were his relatives and kinsmen,
and those that were worthy of his highest regard, he ventures
not to approach thee I^'

"Bhishma said, — 'As the duty of the Brahmanas consists of
the practice of charity, study, and penances, so the duty of
Kshatriyas is to cast away their bodies, O Krishna, in battle !^*
A Kshatriya should slay sires and grandsires and brothers and
preceptors and ralatives and kinsmen that may engage with
him in unjust battle. This is their declared duty.'" That Ksha-
triya, 0 Ke9ava, is said to be acquainted with his duty who
slays in battle his very preceptors if they happen to be sinful
and covetous and disregardful of restraints and vows.'" That
Kshatriya is said to be acquainted with his duty who slays in
battle the person that from covetousness disregards the eternal
barriers of virtue.*'^ That Kshatriya is said to be acquainted
with his duty who in battle makes the Earth a lake of blood,
having the hair of slain warriors for the grass and straw float-
ing on it, and having elephants for its rocks, and standards
for the trees on its banks.'^ A Kshatriya, when challenged,
should always fight in battle, since Manu has said that a
righteous battle (in the case of a Kshatriya) leads to both
heaven and fame on Earth.' '"'^

Yai(;ampayana continued, — "After Bhishma h.id spoken
thus, Dharma's son Yvidhishthira, with greit humility, ap-
proached the Kuru hero and stood in his sight.-" He seized the
feot of Bhishma who in return gladdened hiu) with affectionate

* Literally,— 'the eternal brM^e of virtue.' — T.

108 MAHABHARATA. Rajadharmdmi'

words. Smolling his head, Bhishma asked Yiidhishthira to
take his seat.-^ Then Gangas son, that foremost of bowmen,
addressed Yudhishthira, saying, — 'Do not fear, 0 best of the
Kurus 1 Ask me, O child, without any anxiety.' ""

Section LVT.

Vai(,'.ampayana said, — "Having bowed unto Hrishike^a, and
saluted Bhishma, and taken the permission of all the seniors
assembled there, Yudhishthira began to put questions unto
Bhishma.^

"Yudhishthira said, — "Persons conversant with duty and
morality say that kingly duties constitute the highest science
of duty. I als3 think that the burden of those duties is ex-
ceedingly onerous. Do thou, therefore, O king, discourse on
those duties !' 0 grandsirc, do thou speak in detail on the
duties of kings ! The science of kingly duties is the refuge
of the wh)le world of life.= O thou of Kuru's race, Morality,
Profit, and Pleasure are dependent on kingly duties. It is also
clear that the practices that lead to emancipation are equally
dependent on them.* As the reins are in respect of the steed
or the iron hook in respect of the elephant, even so the science
of kingly duties constitutes the reins for checking the world.'*
If one becomes stupefied in respect of the duties observed by
royal sages, disorder would set in on Earth and everything
will become confused.*^ As the Sun, rising, dispels inauspicious
darkness, so this science destroys every kind of evil consequence
in respect of the world.' Therefore, O grandsire, do thou, for
my sake, discourse on kingly duties in the first instance, for
thou, O chief of the Bharatas, art the foremost of all persons
conversant with duties !^ O scorcher of foes, Vasudeva regards
tho3 ai tha first of all intellige»;it persons ! Therefore, all of
us expert the highest knowledge from thco !'°

"Bhishma said, — 'Bowing unto Dharma who is Supreme,
unto Krishna who is Brahma in full, and unto the Brahmanas,
I shall discourse on the eternal duties (of men) !^" Hear from
m3> O Yudhishthira, with concentrated attention, the whole
range of kingly dities doscribed with accurate details, and

■^.dtar.a Purva.] canti parva, TW

"Other duties that thou mayst desire to know.*^ In the first place,
O foremost one of Kuril's race, tlie king should, from desire of
pleasing (his subjects), wait with humility upon the gods and
the Brilhmanas, always bearing himself agreeably to the ordi-
nance/'- By wor.shipping the deities and the Brahmanas, O
perpetuater of Kuru's race, the king pays oflf his debt to duty
and morality, and receives the respect of his subjects.^' O son,
thou shouldst always exert with promptitude, O Yudhishthira,
for without promptitude of exertion mere destiny never accom-
plishes the objects cherished by kings/* These two, viz., exer-
tion and dastiny, are e.|ual (in their operation). Of them, I
reijari exertion to be superior, for destiny is ascertained from
the results of what is begun with exertion.^'' Do not indulge in
grief if what is commenced ends disastrously, for thou shouldst
then exert thyself in the same act with redoubled attention.
This is the high duty of kings/'^ There is nothing which con-
tributes so much to the success of kings as Truth. The king
who is devoted to Truth finds happiness both here and here-
after.^^ As regards Riskis also, O king, Truth is their great;
wealth. Similarly, as regards kings, there is nothing that so
much inspires confidence in them as Truth. ^° The king that is
possessed of every accomplishment and good behaviour, that is
self-restrained, humble, and righteous, that has his passions
under control, that is of handsome features and not too enquir-
ing,* never loses prosperity.'" By administering justice, by
attending to these threo, viz., concealment of his own weak-
nesses, ascertainment of the weaknesses of f es, and keeping
his own counsels, as also by the observance of conduct that is
straightforward, the king, 0 delighter of the Kurus, obtains
prosperity.-" If the king becomes mild, everybody disregards
him. On the other hand, if he becomes fierce, his subjects then
become troubled. Therefore, do thou observe both kinds of
behaviour.-^ 0 foremost of liberal men, the Brahmanas should
never be punished by thee, for the Brahmana, O son of Pandu,
is the foremost of beings on the Earth." The high-souled

* In the sense of being liberal. A king should not too minutely
enr|nireinto what is done with the things belonging to him.— T.

22

"^^Jlj MAHABHARATAJ [Rjjadharman'd^

Mann, O king of kings, hath sung two giol'as. In respect of
thy duties, O thou of Kuru's race, thou shouldst always bear
them in mind." — Fire hath sprung from water, the Kshatriya
from the Brahmana, and iron from stone. The three (viz., fire^
Kshatriya, and iron,) can exert their force on every other thing,
but coming into contact with their resioective progenitors, their
force becomes neutralised.-* When iron strikes stone, or fire
battles with water, or Kshatriya cherishes enmity towards
Brahmana, these three soon become weak.^*^ — When this is so,
O monarch, (you will see that) the Brahmanas are worthy of
worship. They that are foremost among the Brahmanas are
gods on Earth. Duly worshipped, they uphold the Vedas and
the Sacrifices.^" But they, O tiger among kings, that desire to
have such honor however much they may be impediments to
the three worlds, should ever be repressed by the might of thy
arms.-^ The great Rishi U(^anas, O son, sang two ^lokas in
days of old. Listen to them, O king, with concentrated at-
tention.-^— The righteous Kshatriya, mindful of his duties,
should chastise a Brahmana that may be a very master of the
Vedas if he rushes to battle with an uplifted weapon.-" The
Kshatriya, conversant with duties, that upholds righteousness
when it is tresspassed against, does not, by that act, become a
sinner, for the wrath of the assilant justifies the wrath of the
chastiser.^" — Subject to these restrictions, O tiger among
kin<^s, the Brahmanas should be protected. If they become
offenders, they should then be exiled beyond thy dominions.'*-
Even when deserving of punishment, thou shouldst, O king,
show them compassion. If a Brahmana becomes guilty of
Brahmanicide, or of violating the bed of his preceptor or
other revered senior, or of causing miscarriage,^^ or of treason
ao-ainst the king, his punishment should be banishment from
thy dominions. No corporal chastisement is laid down for
them.^^ Those persons that show respect towards the Brah-
manas should be favored by thee (with ofiices in the state).
Thera is no treasure more valuable to k>tngs than that which
consists in the selection and assemblage of servants.'* Among
the six kinds of citadels indicated in the scriptures, indeed,
among every kind of citadel, that which consists of (the ra.ady

0sana Parva.] canti parva. 17?

service and the love of the) subjects is the most inij^rpguablc/*
Therefore, the king who is possessed of wisdom should always
show compassion towards the four orders of his subjects. The
king who is of righteous soul and truthful speech succeeds in
gratifying his subjects.''^ Thou must not, however, O son,
always behave with forgiveness towards everybody, for the
king that is mild is regarded as the Avorst of his kind like
an elephant that is reft of fierceness." In the scriptures com-
posed by Vrihaspati, a ^lohi was sung in days of old appli-
cable to the present matter. Hear it, O king, as I recite it !^
— If the king happens to be always forgiving, the lowest of
persons prevails over him, even as the driver who sits on the
bead of the elephant he guides'" — The king, therefore, should
not always be mild. Nor should he always be fierce. He
should be like the vernal sun, niether cold nor so hot as to
produce perspiration.*" By the direct evidence of the senses,
by conjecture, by comparisons, and by the canons of the scrip-
tures, O monarch, the king should study friends and foes.'"-
O thou of great liberality, thou shouldst avoid all those evil
practices that are called Vy asanas. It is not necessary that
thou shouldst never indulge in them. What, however, is
needed is that thou shouldst not be attached to them.*- He
that is attached to those practices is prevailed over by every
one. The king who cherishes no love for his people inspires
the latter with anxiety." The king should always bear him-
self towards his subjects as a mother towards the child of her
womb. Hear, 0 monarch, the reason why this becomes de-
sirable." As the mother, disregarding those objects that are
most cherished by her, seeks the good of her child alone, even
so, without doubt, should kings conduct themselves (towards
their subjects).*' The king that is righteous, O foremost one
of Kuril's race, should always behave in such a manner as to
avoid what is dear to him, for the sake of doing that which
would benefit his people.*' Thou s'louldst not ever, O son of
Pandu, abandon fortitude. The king that is posses.sed of
fortitude and who is known to inflict chastisement on wrong-
doers, has no cause of fear." O foremost of speakers, thou
shouldst not indulge in jests with thy servants I 0 tiger among

172 MAHABHARATA. [RajadharfriaYiw

kings, listen to the faults of such conduct.''^ If the master
mingles tjo freely Avith them, dependents begin to disregard
him. They forget their own position and most truly transcend
that of the master." Ordered to do a thing, they hesitate,,
and divulge the master's secrets. They ask for things that
should not be asked for, and take the food that is intended
for the master."^^ They go to the length of displaying their
wrath and see'k to outshine the master. They even seek to
predominate over the king, and accepting bribes and practis-
ing deceit, obstruct the business of the state." They cause
the state to rot with abuses by falsifications and forgeries.
They make love with the female guards of the palace and
dress in the same style as their master.^- They become so
shameless as to indulge in eructations and the like, and expec-
torate in the very presence of their master, O tiger among
kings, and they do not fear to even speak of him with levity
before others.''^ If the king becomes mild and disposed to
jest, his servants, disregarding him, ride on steeds and ele-
phants and cars as good as the king's.*^ His counsellers,
assembled in court, openly indulge in such speeches as — This
is beyond thy power ! This is a wicked attempt."^^ — If the
king becomes angry, they laugh ; nor are they gladdened if
favors be bestowed upon them, though they may express joy
for other reasons.'*' They disclose the secret counsels of their
master and bruit his evil acts. "Without the least anxiety they
set at naught the king's commands." If the king's jewels,
or food, or the necessaries of his bath, or unguents, be not
forthcoming, the servants, in his very presence, do not show
the least anxiety."*^ They do not take what rightfully belongs
to them. On the other hand, without being content with what
has been assigned to them, they appropriate what belongs to
the king.^'^ They wish to sport with the king as with a bird
tied in a string, and always give the people to understand
that the king is very intimate with them and loves them
dearly.**" If the king becomes mild' and disposed to jest, O
Yudhishthira, these and many other evils spring from it.' ""

* Literally, Svorthy of being uied by the kiiv." — T.

^sana Pai'va.]

Section LVII.

"Bhishma said, — 'The king, O Yudhishtlura, should always
bo ready for action. That king is not worthy of praise who,
like a worn in, is destitute of exertion.^ In this connection, the
holy Ucjanas has sung a ^lokd, O monarch. Listen to it with
attention, O king, a=i I recite it to thee '' — Like a snake swal-
lowing up mice, the Earth swallows up these two, viz., the king
that is averse to battle and the Brahmana that is exceedingly
attached to wives and children.*^ — It behoveth thee, O tiger
among kings, to bear this always in thy heart ! Make peace
with those foes with whom (according to the ordinance) peace
should be made, and wage war with them with whom war
should be waged.'' Be he thy preceptor or be he thy friend,
he that acts inimically towrrls thy kingdom consisting of
seven limbs, should be slain.-f* There is an ancient ^loka
sung by king Marutta, agreeably to Vrihaspati's opinion, 0
monarch, about the duty of king.s." According to the eternal
provision, there is punishment for even the preceptor if he
becomes haughty and disrcgardful of what should be done and
what should not, and if he tran.sgresses all restraints.'' — Vahu's
son, king Sagara, of greit intelligence, from desire of doing
good to the citizens, exiled his own eldest son Asamanjas.*
Asamanjas, O king, used to drown the children of the citizens
in the Sarayu. His sire, therefore, rebuked him and sent
him to exile.® The Rishi Uddalaka cast off his favorite son
Cwetaketu (afterwards) of rigid penances, because the latter
used to invite Brahmanas with deceptive promises of entertain-
ment.^" The happiness of their subjects, observance of truth,
and sincerity of behaviour are the eternal duty of kings.^^
The kinar should not covet the wealth of others. He should
in time give what should bo given. If the king becomes
possessed of prowess, truthful in speech, and forgiving in
temper, he would never ftxll away from prosperity." With

* Literally, 'the Brahmana that would not leave his home.' This
verse has been quoted in this very Far van previously. — T.

T The seven limb} arc the king, coun3eller3, friends, trca^my, terri-
tory, and forti.— T.

17 i MAHABHARATA. [RajaclharmaniV'

soul cleansed of vices, the king should be able to govern his
wrath, and all his conclusions should be conformable to the
scriptures. He should also always pursue morality and profit
and pleasure and salvation (judiciously).^^ The king should
always conceal his counsels in respect of these three, (viz.,
morality, profit, and pleasure). No greater evil can befall the
king than the disclosure of his counsels.^' Kings should protect
the four orders in the discharge of their duties. It is the eternal
duty of kings to prevent a confusion of duties in respect of the
different orders.^*^ The king should not repose confidence (on
others than his own servants), nor should be repose full
confidence (on even his servants). He should, by his own
intelligence, look after the merits and defects of the six
essential requisites of sovereignty.^"* The king who is obser-
vant of the laches of his foes, and judicious in the pursuit
of morality, profit, and pleasure, who sets clever spies for
ascertaining secrets ?nd seeks to wean away the officers
of his enemies by presents of wealth, deserves applause.^'
The king should administer justice like Yama and amass
wealth like Kuvera. He should also be observant of the
merits and defects of his own acquisitions and losses and of his
own dominions.^' He should feed those that have not been fed,
and enquire after those that have been fed. Possessed of
sweet speech, he should speak with a smiling (and not with
a sour) countenance.^" He should always wait upon those
that are old in years, and repress procrastination. He should
never covet what belongs to others.-'' He should firmly follow
the behaviour of the righteous and, therefore, observe that
behaviour carefully. He should never take wealth from those
that are righteous. Taking the Avealth of those that are not
righteous he should give it unto them that are righteous.'^^
The king should himself be skilful in smiting. He should
practise liberality. He should have his soul under control.

•* These six are peace (with a foe that is stronger), war (with one of
eqiial strength), (marching to invade the dominions of one who is
weaker), halting, seeking protection (if weak, in one's own fort), and
sowing di'j'icn^sions (among the chief officers of the enemy)'— T»

fSsana Parva.] canti parva, 175

He should dress himself with splendour. He should make
gifts in soasoM and be regular in his meals. He should also bo
of good behaviour." The king desirous of obtaining pros-
perity should always bind to his service men that are brave,
devoted, incapable of being deceived by foes,* well-born,
healthy, well-behaved, and connected with families that are
well-behaved, respectable, never inclined to insult others,
conversant with all the sciences, possessing a knowledge of the
world and its affairs, never unmindful of the future state of
e.xistence, always observant of their duties, honest, and stead-
fast like mountains. There should be jio difference between
him aTid them as regards objects of enjoyment. The only dis-
tinction should consist in his umbrella and hi3 power of pass-
inof orders.--"-^ His conduct towards them, before or behind,
should be the same. The king who behaves in this way riever
comes to grief."" That crooked and covetous king who sus-
pects every body and who taxes his subjects heavily, is soon
deprived of life by his own servants and relatives.-' That
king, however, who is of righteous behaviour and who is ever
engaged in attracting the heai'ts of his people, never sinks
when attacked by foes. If overcome, he sr on regains liis
position.-' If the king is not wrathful, if he is not addicted
to evil practices and not severe in his punishments, if he suc-
ceeds in keeping his passions under control, he then becomes
an object of confidence unto all like the Himavat mountains
(unto all creatures).-® He is the best of kings who hath wis-
dom, who is possessed of liberality, who is ready to take ad-
vantage of the laches of foes, who has agreeable features, who
is conversant with what is good and what is bad for each of
the four orders of his subjects, who is prompt in action, who
has his wrath under control, who is not viiidictivc, who is
high-minded, who is not wrathful by disposition, who is engag-
ed in sacrifices and other religious acts, who is not given to
boasting, and who vigoursly prosecutes to completion all
works commenced by him.*^"*- He is the best of kings in

■* Asamh hari/.'in ia explained hy Nilk:\nt!ia a. 'in;apvble of bsing
OTerreached bv foe3." — T.

176 MAfiABHARAtA. [Rfijadharmlnu^

whose dominions men live fearlessly like sons in the house of
their sire.^'' He is the best of kings whose subjects have not
to hide their wealth and are conversant with what is good and
what is bad for them.^* He, indeed, is a king whose subjects
are engaged in their respective duties and do not fear to cast
off their bodies when duty calls for it ; whose people, protected
duly, are all of peaceful behaviour, obedient, docile, tractable,
unwilling to engage in disputes, and inclined to liberality.
That king earns eternal merit in whose dominions there is
no wickedness and dissimulation and deception and envy.''^-^
That king truly deserves to rule who honors knowledge, who is
devoted to the scriptures and the good of his people, who
treads in the path of the righteous, and who is liberal.'^
That king deserves to rule whose spies, and counsels, and acts
accomplished and unaccomplished, remain unknown to his
enemies."^ The following verse was sung in days of old by
U9anas of Bhrigu's race, in the narrative called Ramacharita,
on the subject, 0 Bharata, of kingly duties.'" — One should
first select a king (in whose dominions to live). Then should
he select a wife, and then earn wealth. If there be no king,
what would become of his wife and acquisitions ?*" — Regarding
those that are desirous of kingdom, there is no other eternal
duty mere obligatory than the protection (of subjects). The
protection the king grants to his subjects upholds the world.*'*
Mann the son of Prachetas sang these two verses respecting
the duties of kings. Listen to them with attention.*- — These
six persons should be avoided like a leaky boat on the sea, viz.,
a preceptor that does not speak, a priest that has not studied
the scriptures,*^ a king that does not grant protection, a wife
that utters what is disagreeable, a cowherd that likes to rove
^vithia the village, and a barber that is desirous of going to
the woods.-f- — ' '"**

■* In the sense that Avithout royal protection, the world woxild soon
come to grief. — T.

t The duties of the cowherd should lead him to the fields. If with-
out manifc-itinf' anv iindinatioii fo.- ^join;? to the fields h« likes to loiter

^sana Parva,]

Sectio.n LVIII.

"Bhishraa said, — 'Protection of the subject, 0 Yiulhishthira,
is tlic very cheese of kingly duties. The divine Vrihas})ati
does not applaud any other duty (so much as this one)/ The
divine Kavi (U(;anas) of large eyes and austere penances, tho
tliousand-eyed Indra, and Mann the son of Prachetas," the
divine Bharadwaja, and the sage Gaura^iras, all devoted to
Brahma and utterers of Brahma, have composed treatises on
the duties o{ kings.^ All of them praise the duty of protec-
tion, O foremost of virtuous persons, in respect of kings ! O
thou of eyes like lotus leaves and of the hue of C(jppcr, listen
to the means by which protection may be secured !^ Those
means consist of the employment of spies a)id servants, giving
them their just dues without haughtiness, the realisation of
taxes with considorateness, never taking anything (from the
subject) capriciously and without cause, O Yudhishthira,'^ the
selection of honest men (for the discharge of administrative
functions), heroism, skill, and cleverness (in the transaction
rtf business), truth, seeking the good of the people, producing
discord and disunion among the enemy by fair or unfair means,'
the repair of buildings that are old or on the point of falling
away, the infliction of C;)rporal punishments and fines regulat-
ed by observance of the occision,' never abandoning the honest,
granting employment and protection to persons of respectable
birth, the storing of what should be stonx'!, companionship
with persons of intelligence,'* always gratifying the soldiery,
supervision over the subjects, steadiness in the transaction of
business, filling the treisury," absence of blind confidence on
the guards of the city, producing disloyalty among the citizens
of a hostile town, car -fully looking after the friends and allies

witliin the village, he should not be employed. Similarly the barber's
duties require his presence within tho village. If without being pi*esent
there he likes to wander in the woods, he should nevor be employed,
for it may then be pre umed that ho is wanting in that skill which
experience and habit bring. These two verses are often quoted in
conversation by both learned and unlearned e lually. — T,

23

a

ITS KAHABHARATAi B:i}adhiirm~'n'^

living in the midst of the enemy's coiintr}'/" stiictly watching'
the servants and officers of the state, personal observation of
the city, distrust of servants, comforting the enemy with
assurances/^ steadily observing the dictates of policy, readiness
for action, never disregarding an enemy, and casting off those
that aro wicked.^^ A readiness for exertion in kings is the
root of kingly duties. This has been said by Vrihaspati. Listen
to the verses sung by him.^" — By exertion the amrita was ob-
tained ; by exertion the Asuras were slain ; by exertion Indra
himself obtained sovereignty in heaven and on Earth.^* The
hero of exertion is superior to the heroes of speech. The
heroes of speech gratify and worship the heroes of exertion.*^^
The king that is destitute of exertion, even if possessed of
intelligence, is always overcome by foes like a snake that i&
bereft of poison.^" The king, even if possessed of strength,
should not disregard a foe however weak, A spark of fire can
produce a conflagration and a^ particle of poison can kill.^^
With only one kind of force, an enemy from within a fort,
can afflict the whole country of even a powerful and prosperous-
king.^^ The secret speeches of a king, the amassing of troops
for obtaining victory, the crooked purposes in his heart, similar
intents fur accomplishing particular objects,^^ and the wrong
acts he does or intends to do^ shoiild be concealed by putting
on an appearance of candour. He should act righteously for
keeping his people under subjection,"" Persons of crooked
minds cannot bear the burden of extensive empire. A king who
is mild cannot obtain superior rank the acquisition of which
depends upon labor,^^ A kingdom, coveted by all like meat,
can never be protected by candour and simplicity. A king,
O Yuihishthira, should, therefore, always conduct himself with
both candour and crookedness."^ If in protecting his subjects
a king falls into danger, he earns great merit. Even such
should be the conduct of kinsfs." I have now told thee a
portion only of the duties of kings. Te'l me, O best of the
Kurus, what more you wish to know !'"-*

^ Eloquent Braliraanas learned in the scripturei ai'e heroes of speech.
Great Kshatriya kiug-i ar«) heroei ©f exsi'tion, — T,

^fisana Purva.] ciNTi pahva. 179

Vaicjanipayani contiiuied, — " The illuatnous VySnsa aiul
Dcvasthrvna and AQwa, and Vasudova and Kripa and Satyaki
and Sanjaya,-* filled with joy, and with faces resembling ftill-
blowii flov/crs, said, — 'Excellent! Excellent f and hymned
•the praises of that tiger among men, viz., Bhishma, that fore-
TOOsfe of virtuous persons.'* Then Yudhishthira, that chief of
Kuru's race, with a cheerless heart and e^HJs batlied in tears,
gently touched Bhishma's feet and said," — ^O grandsiro, I
shall tomorrow enquire after those points about which I have
my doubts, for today, the sun, having sucked the moisture
of all terrestrial objects, is about to set !'" Then Kecava
and Kripa and Yudhishthira and others, saluting the Brilii-
irianas (assembled there) and circumambulating the sou of the
great river, cheerfully ascended their cars.'"^ All of them
observant of excellent vows then bathed in the current of the
Drishadwati. Having offered oblations of water unto their
ancestors and siltsntly recited the sacred mantras and done
ether auspicious acts, and having adored the evening twilight
with due rites, those scorchers of foes entered the ciiy called
aftc-r the elephant."^®

Section LIX

Vai(;ampayana said, — "Rising from thoir beds tlic next
■day and performing the morning rites laid down in the scrip-
tures, the Pandavas an-d the Yadavas set out (for the spot
where Bhishma lay) on their cars resembling fortified towns/
Proceeding to the field of Kuru and appr(jaching the sinless
Bhishma, they enquired of that foremost of car-warriors if
he had passed the night happily." Saluting all the Eishis, and
blessed by them in return, the princes took their seats around
Bhishma.'' Then king Yudhishthira the just possessed of great
energy, having worshipped Bhishma duly, said these word^s
with joined hands.*

"Yudhishthira said,— 'Whence arose the wcrd R^jan, O
king, that is used, O Bharata, on Earth ? Tel! me this, O
scorcher of foes 1" Possessed of hands and arms and neck
like others, hftviug £vn uudcr^taudijig ^ivX ,'5en?^ like tli«^';c af

180 MAHABHARATA. [RdjadhcmnanU"

others, subject like others to the same kinds of joy and grief,
endued with back, mouth, and stomach similar to those of
the rest of the world," having vital fluids and bones and
marrow and flesh and blood similar to those of the rest of the
world, inhaling and* exhaling breaths like others, possessed
of life-breaths and bodies like other men,^ resembling others
in birth and death, in fact, similar to others in respect of all
the attributes of humanity, for what reason does one man,, viz.;.
the king, govern the rest of the world numbering many men
possessed of graat intelligence and bravery ?^ Whence is it
that one man rules the wide world teeming with brave and
energetic and high bora men of good behaviour ? Why do all
men seek to obtain his favour ?^ Why is it that if one man
becomes delighted, the whole world becomes delighted, and if
that one man is troubled the whole world becomes troubled ?^**
I desire to hear this in detail, O bull of Bharata's race ! O
foremost of speakers, discourse to me on this fully !^^ O king,
there cannot but be a grave reason for all this since it is seen
that the whole world bows down to one man as to a god !'^-

"Bhishma said, — 'With concentrated attention, O tiger
among kings, listen to it in detail as to how in the Krita age
sovereignty first began. ^^ At first there was no sovereignty,
no king, no chastisement, and no chastiser. All men used to
protect one another righteously.^* As they thus lived, O BhjV
rata, righteously protecting one another, they found the task
(after sometime), to be painful. Error then began to assail
their hearts.^^ Having become subject to error, the percep-
tions of men, O prince, came to be clouded, and thence their
virtue began to decline.^* When their perceptions were
dimmed and when men became subject to error, all of
them became covetous, O chief of the Bharatas !^^ And be-
cause men sought to obtain objects which they did not
possess, another passion called lust (of acquisition) got hold
of them.^^ When they became subject to lust, another passion,
named wrath, soon soiled them. Once subject to wrath, they
lost all consideration of what should be done and what should
not." Unrestrained sexual indulgence set in. Men began to
.utter what they chose, All distinctions between food that is

0sana Parva.] canti parya. 181

clean and uncloan and between virtue and vice disapjiparod.-*'
When this contusion set in amongst men, the Vedas disappear-
ed. Upon the disappearance of the Vedas, righteousness was
lost.'^ When both the Vedas and righteousness were lost, the
gods were possessed by fear. Overcome with I'ear, O tiger
among men, they sought the protection of Brahman.-- Hav-
ing gratified the divine Grandsire of the universe, the gods,
afHicted with grief, said unto him, with joined hands ;" — O
god, the eternal Vedas have beeu afflicted in the workl of men
by covetousness and error ! For this, we hove been struck
with fear.'-* Through loss of the Vedas, O Supreme Lord,
righteousness also has been lost ! Fur this, O Lord of the three
worlds, we are about to descend to the level of human beings'-'*
Men used to pour upwards while we used to pour downwards.
In conseT[uencc, however, of the cessation of all pious rites
among men, gr^at distress will be our lot.*-" Do thou then, O
Grandsirj, think of that which would benefit us, so that the
universe, created by thy power, may not meet with destruc-
tion I-' — -Thus addressed, the Self-born and divine Lord said
unto them, — I shall think of what will do good to all ! Ye
foremost of gods, let your fears be dispelled !-^ — The Grandsire
then composed by his own intelligence a treatise consisting of
a hundred thousand lessons. In it were treated the subjects
of Virtue, Profit, and Pleasure.-" The Self-born designated
them as the triple aggregate. He treated of a fourth subject
called emancipation whose meaning and attributes are difter-
ent.^" The triple aggregate in respect of emancipation also,
according to the attributes of Goodness, Passion, and Dark-
ness, and another, (a fourth viz., the practice of duty without
hope of bliss or reward in this or the other world), were treated
in it.-f- Another triple aggregate connected with Chastisement,

* Men, by pouring libations of chiri6etl butter on ?acrificial fires,
feed the gods. The latter, fed by those libations, pour rain on the
Earth whence men derive their sustenance. Men, therefore, are said to
pour upwards and the gods pour downwards. — T.

t I adopt the Bombay reading and Kilakantha's explanation,— T.

182 MAUABUARATA, [Rfijiidharmami-

viz., Conserv-ation, Growth, and Destruction, was treated in it.*^^
Another aggregate of s'ix consisting of the hearts of men,
place, time, meano, overtacts, and alliances, and causes, were
treated in it.^^ The religious rites laid down in the three
Vedas, knowledge, and the acts necessary for the support of
life, (viz., agriculture, trade, &c), 0 bull of Bharata's race,
and the very extensive branch of learning called punitive
legislation, were laid down in it."^ The subjects also of be-
haviour towards counsellors, of spies, the indications of princes,
of secret agents possessed of diverse means, of envoys and
agents of other kinds,'* conciliation, fomenting discord, gifts,
and chastisement, O king, with toleration as the fifth, were
fully treated of there.'^ Deliberations of all kinds, counsels for
producing disunion, the errors of deliberation, the results of
the success or failure of counsels,'* treaties of three kinds, viz.,
bad, middling, and good, made through fear, good offices, and
gifts of wealth, were described in detail.'' The four kinds of
time for making journeys, the details of the aggregate of three,
the three kinds of victory, viz., that secured righteously, that
won by wealth, ^^ and that obtained by deceitful ways, were
described in detail. The three kinds of attributes, viz., bad
middling, and good, of the aggregate of five (viz., counsellors,
kingdom, fort, army, and treasury,) were also treated in it.*"
Chastisements of two kinds, viz., open and secret, were indi-
cated. The eight kinds of open chastisement, as also the eight
kinds of secret chastisement, were dealt with in detail.*" Cars,
elephants, horse, and foot-soldiers, O son of Pandu, impressed
labourers, crew, and paid attendants (of armies), and guides
taken from the country which is the scat of war, these are
the eight*^ instruments, O Kauravya, of open chastisement or
forces acting openly. The use and administration of movable
and immovable poison were also mentioned in respect of the
three kinds of things, viz., wearing apparel, food, and incanta-
tions. Enemies, allies, and neutrals, — these also were dcscrib-

* Conservation in respect of the wealth of traders and marchants ;
Growth in respect of the penances of ascetics; and Destruction in respect
of tliievc;; and wick«d men. All these dcjpcn^j, upon Chasti/i,6ui«i\t»^T»

flsana Pdrva.] CArfTi takta. ISS

(hI/^-*^ The divcr.^-e cliancieristics of roads (to be taken, as
dependent on stars and ])lanets, &c.). the attributes of the
soil (on which to encamp), protection of self, snpcvintcndcnce
of the construction of cars and other utensils of war and
use,'** the diverse mcins for protcctinc,^ and improving men,
elephants, cars, and steeds, the diverse kinds of battle array,
strategies, and manojvres in war,^* planetary conjunctions fore-
boding evil, Cilamitous visitations ( such as earthquakes ),
skillfal methods of wttrfare and retreqt, knowledge of weapons
and their proper keep,*" the disorders of troops and how to
get rid of them, the means of inspiring the army with joy and
confidence, diseases, times of distress and danger, knowledge
of guiding foot-soldiers in battle,'"' the methods of sounding
alarms and notifying orders, inspiring the enemy with fear by
display of standards, the diverse methods of afflicting the
enemy's kingdom by means of robbers and fierce wild-tribes,*'
and fire-raisers and poisoners and forgers, by producing dis-
union among the chief officers of hostile armies, by cutting
down crops and plants,*'' by destroying the efficiency of the
enemy's elephants, by producing alarms, by honoring those
among the enemy's subjects that are well disposed towards
the invader, and by inspiring the enemy with confidence,*" the
waste, growth, and harmony of the seven essential requisites
of sovereignty, capacity for (projected) works, the means for
Accomplishing them, the methods of extending the kingdom,'^^
the means oi winning over persons residing in the enemy's
territory, the chastisement and destruction of those that are
strong,''''- the exact) administration of justice, the extermina-
tion of the wicked, wrestling, shooting ,^nd throwing and
hurling of weapons, the methods of making presents and of
storing requisite things," feeding the unfed and supervision
over those that have been fed, gifts of wealth \u season,
freedom from the vices called Vjjasanaf,-* the attributes of
kings, the qualifications of military officers, the sources of
the aggregate of throe and its merits and ftxults,'''' the diverse
kinds of evil intents, the behaviour of dependents, suspicion
against every one, the avoid mec of hoellessness,'''' the ac"[uisi-
tion of objects un^ttxiii?!. t'v? im^)roving of object? already

iSi MA^QABHARATA.' [Rdjadharmanii'

aci[uire(5, gifts ta deserving persons of what has thus been
improvei,'" expendituro of Avealth for pious purposes, for
acqjuiring objects of desire, and for dispelling danger and dis-
tress, were all treated in that work.''^ The fierce vices, O
chief of the Kur;is, born of wrath, and those born of lust, in
all of ten kinds, were mentioned in that treatise.^" The four
kinds of vices which the learned say are born of lust, viz.,
hunting, gambling, drinking, and sexual indulgence, were
mentioned by the Self-born in that work.™ Rudeness of
speech, fierceness, severity of chastisement, infliction of pain
on the body, suicide, and frustrating one's own objects, these
are the six kinds of faults born of wrath, that have also been
mentioned.''^ Diverse kinds of machines and their actions have
been described there. Devastation of the enemy's territories,
attacks upon foes, the destruction and removal of landmarks
and other indications,"- the cutting down of large trees (for
depriving the enemy and the enemy's subjects of their refresh-
ing shade), siege of forts, supervision of agriculture and other
useful operations, the storage of necessaries, robes and attire
(of troops), and the best means of manufacturing them, were
all described."^ The characteristics and uses of Panavas,
Anaka^, conchs, and drums. O Yudhishthira, the six kinds of
articles (viz., gems, animals, lands, robes, female slaves, and
gold) and the means of acquiring them (for one's own self ) and
of destroying them (for injuring the foe)/'* pacification of newly
acquired territories, honoring the good, cultivating friendship
with the learned, knowledge of the rules in respect of gifts
and religious rites such as homaf'^' the touch of auspicious
articles, attention to and adornment of the body, the manner of
preparing and usin-;^ food, piety of behaviour,"" the attainment
of prosp3rity by following in one path, truthfulness of speech,
sweetness of spccfjh, observance of acts done on occasions
of festivity and sociil gatherings and those done within th6
household," the open and secret acts of persons in all places
of meeting, the constant supervision of the behaviour of men,
the immunity of Brahmanas from punishment, the reasonable
infliction of punishment, honors paid to dependents in con-
sideration of kinship and mcrit/"^ the protection of subjects

fjsatia Parva.] canti pauva. 183

an] the means of extendin'^ the kin!;;doni, the coun'-ers that a
kin 5, who lives in the midst of a dozen kin'^s, should pursue in
raspe^t of tha four kinds of foes, the four kinds of allies, end
th3 four kin Is of n3 itrih;" th3 twj and seventy acts laid down
in maiical works abjut the protection, exercise, and improve-
ment of the body, and the practices of particular countries,
tribes, and families, were all duly treated in that work/'
Virtue, Profit, and Pleasure, and Emancipation, were also
d35crib3d in it. The diverse means of acquisition, the desire
for diverse kind? of wealth, 0 giver of profuse presents,'- the
methods of agriculture and other operations that form the
chief source of the revenue, and the various means for produ-
cing and applying illusions, the methods by wliich stagnant
water is ri^ndered foul, were laid duwn in it,'' All thoso
means, 0 tiger among kinj^s, by which men might be ] revent-
ed from deviating from the path of righteousness and honesty,
were all de^cribsd in it.'* Hiving composed that highly bene-
ficial treatise, tlie divine Lord chyerfullv said unto the deities
having Indra for their head, those words:""' — For the good of the
world and for establishing the triple aggregate (viz., Virtue,
Prolit, and Pleasure), I have composed this science reprctent-
ing the very cheese of speech 1" Assisted by chastitenient,
this science will protect the world. Dealing rewards and
punishments, this science will operate among men.'' And be-
cause men are led (bo the acquisition of the objects of their
existence) by chastisement, or, in other W(>rds, chastisement
leads or governs every thing, therefore Avill this science bo
known in the three worlds as Dandaniti (science of chastise-
ment).*" Containing the essence of all the attributes of the
^o^i'cgata of six, this science will always be much regarded

* The Biirdwan Pundits have generally been very i-areless in trans-
lating the CJnti Parvam. Their version is replete with errors in almost
every page. They have rendered ver:.e 78 in a moa ridiculous way. The
first line of the verjc merely explain.^ the etymology of the word Danda-
niti, the verb ni being used fir.t in the passive and then in the active
voice. The id.im refers to the world, i. e., men in general. K, P.
Singha'd version of the Canti is better, and, of cour.e, gives the correct
sense of this verse. — T.

2i

•186 MAHABHAKATA, [Bfijadliarm' Till-

by all high-soiilcd persons. Virtue, Profit, Pleasure, and Sal-
vation have all been treated in it.'" — After this, the lord of
Uma, — the divine and multiform Civa of large eyes, the source
of all blessings, — first studied and mastered it/" In view,
however, of the gradual decrease of the period of life of human
beings, the divine Civa abridged that science of grave import
compiled by Brahman.*'- The abridgment, called Vai^hlakslia,
consisting of ten thousand lessons, was then received by Indra
devoted to Brahman and endued with great ascetic merit.^'
3rhe divine Indra also abridged it into a treatise consisting of
five thousand lessons and called it VdhuclantahaP After-
wards the puissant Vrihaspati, by his intelligence, further
abridged the work into a treatise consisting of three thousand
• lessons and called it VdrhaspatyaJ'* Next, that preceptor
■ef Yogrf,, of great celebrity, viz., Kavi of immeasurable wisdom,
reduced it further into a work of a thousand lessons.^^ In
view of the period of men's lives and the general decrease (of
e\ery thing), great Rishis did thus, for benefiting the world,
abridge th?.t science.^' The gods then, approaching that lord
of creatures, viz., Vishnu, said unto him, — Indicate, O god,
that one among mortals who deserves to have superiority over
the rest !^^ — The divine and puissant Narayana, reflecting
a liitle, created by a fiat of his will a son born of his
energy, named Virajas.^^ The highly blessed Virajas, however,
aid not desire sovereignty on Earth. His mind, 0 son of
Pandu, inclined to a life of renunciation.^® Virajas had a son
named Krittimat. He too renounced pleasure and enjoyment.*
Krittimat had a son named Karddama. Karddama also prac-
tised severe austerities.'"' The lord of creatures, Karddama,
begot a son named Ananga. Ananga became a protector of
creatures, pious in behaviour, and fully conversant Avith the
science of chastisement.®^ Ananga begot a son named Atlvala,
well versed in policy. Obtaining extensive empire after the
demise of his sire, he became a slave of his passions.''^ Mrityu,
O king, had a daughter born of her mind. Named Sunita

* Literally, 'rose above the five,' in the sense of having renounced
the world. The BiirJwan Piinlita erroneously rcnfler it "died."— T.

^.nsana Parua.] canti parva. 1ST

and celebrated over the throe worlds, she (was married to
Ativala and) gave birth to a son named Vena." Vona, a
slave- of wnth aad m-tlicc, bccnme unrighteous in his conduct
towards all creatures. The Rishis, those utterers of Brahvuf,
slew him with Ku^a blades (as their weapon') insi)ircd with
viantva8°* Uttering majitras the while, those Rishis pierced
the right thigh of Ycna. Thereupon, from thot thigh, <?ame
out a short-limbed person on Earth,'-" resembling a charred'-
brand, with blood-red eyes and black hair. Those utterers of.
Brahma &a.id unto him, — Nishida (sit) here'!' — From him have
sprung the Nishddas, viz., those wicked tribes that have the
hills and the forests for their abode, as also those hundreds
and thousands of others, called Mlecchas, residing on the
Vindhya mountains."^ The great Rishis then pierced the
right arm of Vena. Thence sprang a person who was a
second Indra in form"^' Clad in n;ail, armed with scimitars,
bows, and arrows, and well-versed in the science of weapons,
he was fully acquainted with the Vedas and their branches."'
All the ordinances of the science of chastisement, O king, (in
their embodied forms) came to that best of men. The son of
Vena then, with joined hands, said unto those great Rishis,^^^
— I have attained an understanding that is very keen and
that is observant of righteousness. Tell me in detail what T
shall do with it !"^ That useful task which you will bo
pleased to indicate, I shall accomplish without hesitation 1^"^ —
Thus addressed, the gods that were present there, as also the
Rishis, said unto him, — Do thou fearlessly accomi>lish all those
tasks in which righteousness ever resides 1^"=^ Disregarding
what is dear and what not so, look upon all creatures with
an equal eye. Cast otf at a distance lust and wrath and
covetousness and honor,^" and, always observing the dictates
of righteousness, do thou punish with thy own hands the man,
whoever he may be, that deviates from the j^ath of duty I^**
Do thou also swear that thou wouldst, i)i thought, word, and
deed, always maintain the religion inculcated on Earth by
the Vedas 1^**'' Do thou further swear that thou wouldsfc
fearlessly maintain the duties laid down in the Vedas with the
aid of the sdencc of cha'iti^emcntj and thjvt thou wouldst never

188 MAHABHARATA. [RajadJiarmllnu-

act Avith caprice l^"^ O puissant one, know that Brfvhmanas
are exempt from chastisement, and pledge farther that thou
wouldst protect the world from an intermixture of castes !^°- —
Thus ad lr33sed, Vena's son replied unto ths deities headed by
the Ili-ihift, saying; — Thise bulls among men, viz., the highly
blessed Brahmanas, shall ever be worshipped by me.'°^ — Those
titterers of Brahni'i then said unto him, — Let it be so ' — Then
Ciikra, that vast receptacle of Brahma, became his priest/^"
The Valakhillvas became his counsellers, and the Saraswats
his companions. The great and illustrious BisJii Garga became
his astrologer.^^^ This high declaration of the Crutis is
current among men that Prithu is the eighth from Vishnu. A
little before, two persons named Suta and Magadha had come
into existence. They became his bards and panegyrists.^^-
Gratified, Prithu, the royal son of Vena, jiossessed of great
prowess, gave unto Suta the land lying on the sea-coast, and
unto Magadha the country since known as Magadha.^" We
have heird that the surface of the Earth had before been very
uneven. It was Prithu who made the terrestrial surface level.' ^*
In every Mamvantara, the Earth becomes uneven.* Vena's
son removed the rocks and rocky masses lying all around,' ^^"^ O
monarch, with the hrn of his bow. By this means the hills
and mountains became enlarged Then Vishnu, and the deities
with Indra,"-'" and the IllsJds, and the Regents of the world,
and the Brahmana^, assembled together for crowning Prithu
(as the king of the world). The Earth herself, O son of Pandu,
in her embodied form, came to him, with a tribute of gems
and jewels.^" Ocean, that lord of rivers, and Himavat, the
king of mountains, and Cakra, 0 Yudhishthira, bestowed up-
on him inexhaustible wcalth.^^** The great Meru, that moun-
tain of gold, gave unto him heaps of that precious metal.
The divine Kuvera, borne on the shoulders of human beings,
that lord of Yakshas and Rrtkshasas ,^^^ gave him wealth
enough for gratifying the needs of religion, profit, and plea-
sure. Steeds, cars, elephants, and men, by millions,^-" O son

* A Manwantara i? a very long period of time, not unequal t© a
geological age. — T.

fdsma Pdrvrt.] canti parva, 189

of Paiidn, started into life as soon as Vena's son thought of
them. At thit timo there was neither decrepitude, nor faniine,
nor calamity, nor disease (on Earth). '-'^ In conse [Uf nee of the
protocfcion alfprdo I by thiit king, nibudy had any fear trom
reptiles and thieves or from any othir source.'"- When he
proceadid tothesei, the waters used to be solidified. The
nnuntxins gave him vvay, and his standard was never obstructed
anywhere/'"^ Ho drew from the Earth, as a milcher from a
cow, seven and ten kinds of crops for the food of Yukulius, and
llihsk'ims, and N' ij'ts, and other cr laturos.^-* ThU high-
souled king cause I all creit.ires to regard righteousness as
the foremost of all thitigs ; and because he gratiHed all the
people, therefore, was he called Rdjan (king).'-^ And because
he also healed the wounds of Brahmanas, therefore, he earned
the name of Ktikatrlya, And because the Earth (d iring his
reign) became celebrated for the practice of viitr.e, thireloie,
she came to be called by many as I'ritliivi.*^-^ The eternal
Vishnu himself, 0 B.iarat:i, confirmed his power, telling him, —
No ons, O king, shall tr-insceni thee !'- — The divine Vishnu
entered the body of that monarch in conse |nence of his penan-
ces. For this reason, tlie entire universe ottered divine worship
unto Prithu numbered among hum in godi.f^-'* 0 king, thy
kingdom should always be protected by the aid of the science
of chastisement ' Thou shouldst also, by careful observation
made through the movements of thy spies, protect it in such a
way that no one may be able to injure it.f-^ All good acts,
O king, load to the good (of the monarch). The conduct of a
king should be regulated by his own intelligence as also by
the opportunities and means that may otrer themselves.S'*"

* Verse 123 lias been wrongly rendored in K. P. Singha's veraon. — T.

t "Numbered among liiimau godi", i. e., among king*. — T.

X The correct reading is chlrxnuhpanda as given in the Bombay
edition. -T.

§ In bath the vernacular versions the secon I lino of 130''hx3 been
rendered wrongly. Tlie two lines are finite unconnected with each
other. Nilakantha rightly suppo-,eo that /Tir^ytwi is underwood after
Mahikshita/i. Karxna, however, is not kriyX as explained by Nilakantha
but opportunities and mean?. — T,

190 MAHABHARATA. [RTtjaclharmdniC'

Whrit other cause is there in consequence of which the multi-
tude live in obedience to one, save the divinity of the mon-
arch ? At that time a golden lotus was born from Vishnu's
brow.^'^ The goddess Cree was born of that lotus. She be-
came the spouse of Dharma of great intelligence. Upon Cree,
O son of Pandu, Dharma begot Artka}''"" All the three, viz.,
Dharma and Artha and free, wore established in sovereignty.*
A person, upon the exhaustion of his merit, comes down fronn
heaven to Earth/-'^ and takes birth as a king conversant
with the science of chastisement. Such a person becomes
endued with greatness and is really a portion of Vishnu on
Earth, He becomes possessed of great intelligence and ob-
tains superiority over others.^-* Established by the gods, no
one transcends him. It is for this reason that everybody acts
in obedience to one, and it is for this that the world cannot
command him.^"'^ Good acts, 0 king, lead to good. It is for
this that the multitude obey his words of command, though
he belongs to the same world and is possessed of similar
limbs.^"" He who once beheld Prithu's amiable face became
obedient to him. Thenceforth he began to regard him as^
handsome, wealthy, and highly blessed.*^" In consequence
of the might of his sceptre, the practice of morality and just
behaviour became so visible on Earth. It is through that
reason that the Earth became overspread with virtue. ^^^

"'Thus, O Yudhishthira, the histories of all past events,
the origin of the great Risliis, the holy waters, the planets
and stars and asterisms, the duties in respect of the four
modes of life, the four kinds of Homa, the characteristics
of the four orders of men, and the four branches of learn-
ing, were all treated of in that work (of the Grandsire).^^""^**

* Nilakactha explains this verse erroneously. He thinks that the
meaping is — "The king becomes obedient to that person who beholds
his face to be amiable, &c., &c." It should be borne in mind that
Ehishma is answering Yudhishthira's query as to why the whole world
adores on? man. One of the reasons is a mysterious influence which
induces every man who bcholdy the amiable face of the king to render
him homage.— T,

g3sana Parvq.] eAXXi pabva. 191

Whatever objects or things, O son of Priudu, there are on
Earth, were all included in ihat treatise of the Grandsirc.
Histories and the Vedas and the science of iVy rv/a were all
treated in it, as also penances, KnowlodL^o, abstention froni
injury in respect of all creatures, truth, falsehood, and high
moralit}'.^*^'^*"' Worship of persons old in years, gifts, purity of
behaviour, readiness for exertion, and compassion towards all
creatures, were very fully described in it.'^- There is no doubt
ill this ! Since that time, O monarch, the learned have
begun to say that there is no diftorence between a god and
a king,"* I have now told thee everything about the great-
ness of kings. What other subject is there, O chief of the
Bharatas, upon which I shall next have to discourse?' "^*''

Section LX.

Vairampayana said, — "After this, Yudhishthira, saluted his
grandsire, viz., the son of Ganga, and with joined hands and
concentrated attention, once more asked him, saying,' — 'What
are the general duties of the four orders of men, and what the
especial duties of each order ? What mode of life should be
adopted by which order ? What duties arc especially called
the duties of kings ?- By what means does a kingdom grow,
and what are those means by which the king himself grows ?
How also, O bull of Bharatas race do the citizens and the
servants of the king grow P What sorts of treasuries, punish-
ments, forts, allies, counsellors, priests, and preceptor^, should
a king avoid ?** Whom should the king trust in what kinds
of distress and danger ? From what evils should the king
gaurd himself firmly ? Tell me all this, O grandsire I'"

"Bhishma said, — 'I bow down to Dliarma who is great, and
to Krishna who is Brahma '. Having bowed down also unto the
Brahmanas (assembled here), I shall discourse on duties that
are eternal/' The suppression of wrath, truthfulness of speech,

* The diffei'erice between a Riddja and a Pur-ohita is that the former
is engaged on especial occasions, while ihe services of the latter awe
permanent and constant. — T.

122 MAHABHARATA, IRdjadhavm^iau-

justice, forgiveness, begetting children upon one's own ueddcd
wives, purity of conduct, avoidance of quarrel, simplicity, and
m \,i:iteni:)c3 of do >e ident^, — these nine d.ities be'ontr to all the
four orders (e]ually).' Those duties, however, which belong
exclusively tj Brahmanas, I shall now tell thee ! Self-res-
traint. O king, has been declared to be the first duty of Brah-
manas. Study of the Vedas, and patience in undergoing aus-
terities, (are also their other duties). By practising these two,
all their acts are accomplished.* If while engaged in the
observance of his own duties, without doing any improper act,
wealth comes to a peaceful Brahmana possessed of knowledge,®
he should then marry and seek to beget children and should
also practise charity and perform sacrifices. It has been declar-
ed by the wise that wealth thus obtained should be enjoyed by
distributing it (among deserving persons and relatives).^** By
his study of the Vedas all the pious acts (laid down for the
Brahmana) are accomplished. Whether he does or does not
achieve anything else, if he devotes himself to the study of the
Ve 1 vs he beconns (by that) known as a Brahmana or the friend
of all craxtures.^^ I shxll also tell thee, O Bh.arata, what the
dities are of a Kshatriya. A Kshatriya, 0 king, should give
but not beg, should himself perform sacrifices but not officiate
as a priest in the sacrifices of other's.^' He should never teach
(the Vedis) but study (them with a Brahmana preceptor). He
should ^Jrote3t th3 people. Always exerting himself for the
destruction of robbers and wicked people, he .-should put forth
his prowess in battle.^^ Those among Kshatriya rulers who
perfom great sacrifices, who are possessed of a knowledge of
the Vedi-?, and who gain victories in battle, become Ibremost
of t'i333 th vt acquire mony blessed regions hereafter by their
merit.'* Persons conversant Avith the old scriptures do not
applaud that Kshatriya who returns unwoundcd from battle.^^
This has beeu djclared to be the conduct of a wretched Ksha-
triya.* There is no higher duty for him than the suppression
of robbers.^' Gifts, study, and sacrifices, bring prosperity to
kings. Therefore, a king who desires to acquire religous merit

* Viz., rehirniTig TnTwouO''J<?d from battle.- T,

fisana Parva.] canti parva, 193

should engaige in battle.'^* Establishing all his subjects in the
observance of their respective duties, a king should cause all
of them to d<i everything according to the dictates of right-
eousness.'* Whether ho does or does not do any other act, if
otily he protects his subjects, he is regarded to accomplish all
religious acts and is called a Kshatriya aiid the foremost
of men." I shall now tell thee, O Yudhishthira, what the
eternal duties of the Vaicjya are. A Vai9ya should make
gifts, study the Vedas, perform sacrifices, and acquire wealth
by fair means.'-" With proper attention he should also protect
and rear all (domestic) animals as a sire protecting his sons.
Anything else th;it he will do will be regarded as improper for
him.-' By protecting the (domestic) animals he would obtain
great happiness. The Creator, having created the (domestic)
animils, bestowe.l their care upon the Vai(;ya.-^ Upon the
Brfihrnana and the Kshatriya he conferred (the care of) all
creatures. I shall tell thee what the Yai{;ya's profession is
and how he is to earn the means of his s\istenance.-^ If he
keep3 (,for others) six kino, he may take the milk of one cow
as his remuneration ; and if he keeps (for others) a hundred
kine, he may take a single pair as such fee. If he trades with
other's wealth, he may take a seventh part of the i)rofits (as
his share). A seventh also is his share in the protits arising
from the trade in horns, but he should take a .sixteenth if
the trade be in hoofs. If he engages in cultivcation with .seeds
supplied by others, he may take a seventh part of the yield.
This should be his annual remuneration.-* A Vaicjtya should
never desire that he should not tend cattle. If a Vai<jya desires
to tend cattle, no one else should be employed in that task.-*
I should tell the^, O Bharita, what the duties of a Cadra are.
Tho Creator intended the Cudra to become the servant of the
other throe orders.-""' For this, the service of the three other
classes is the duty of the Cudra. By such ."crvice of the other
three, a Cudra may obtain great happines.s." He should wait
upon the three other classes according to their order of seniority.

* For, without Lattle, he canuot extend his kingdom and aoquiro
wealth to give away and meet the expenses of. sacrifices.— T.
25

1^4 KAHAEHARATA. IRajadhcirniaTiVi^

A Ciulra should never amass wealth/^^ last, by Ms wealth, he
makes the niimbei-s of the three superior classes obediejit to
him. By this he woul incur sin. With the king's peraiission^
however, a Cudra, for performing teligious acts, may earn
wealth.-' I shall now tell thee the profession he should follow
and the means by which he may earn his livelihood,^" It is
said that Cadras should certainly be maintained by the (three)
(!>ther orders.'^ Worn out umbrellas, turbans, beds and seats^
shoes, and fans, should be- given to the Cudra servants.*'"^
Torn clothes, which are no longer fit for wear, should be given
awiiy by the regenerate classes unto the Cudra. These are the
latter's lawful acquisitions."^ Men conversant with morality
say that if the Cudra approaches any one belo)ig"ing to the
three regenerate orders from desire of doing menial service^
the latter should assign him proper work/* Unto the sonless
Cudra his master should ofter the funeral cake. The weak and
the old amongst them should be maintained.-f The Cudra
should never abandon his master whatever the nature or degree
of the distress into which the latter may fall.'^ If the master
loses his wealth, he should with excessive zeal be supported
by the Cudra servant. A Cudra cannot have any wealth that
is his own. Whatever he possesses belongs lawfully to his
master.:!:^" Sacrifice has been laid down as a duty of the three
other orders. It has been ordained for the Cudra also, O
Bharata ! A Cudra, however, is not competent to utter sivahci
and sadhd or any other Vedic mantra.''' For this reason,
the Cudra, without observing the vows laid down in the

* A BeJitana is literally a cloth tied round (the head); hence, »
turban or pa^ree. The word Oucira is applied to both beds and seats.
The Hindu Updnaha had wooden soles. — T.

+ The Burdwan Pundits understand this vei'se to mean that the
Cudra should offer the funeral cake unto his sonless master and support
masters if old and weak. There can be little doubt that they are
wrong. — T

X Atirekena evidently means ' with excessive zeal. ' Nilakantha
explains it as 'with greater zeal than that wliich is shown in supporting
his own relations.' It cannot mean, as K. P. Sinha puts it, 'with the
surplus left after siipporting his own relatioiia.' — T.

0sana Parva.] canti parva« 105-

VeJas, should worship the gods in minor sacrifices called'
Pdlca-yajnas. The gift called Puma-patra is declared to be
the Dakskina of such sacrifices.*'" It has been heard by us
that in days of old a Cndra of the name of Paijavana gave a
Dakskinri (in one of his sacrifices) consisting of a hundred
thousand Piirnapdtras, according to the ordinance called'
Aindrdgni.^^^ Sacrifice (as has been olready said), 0 Bharata,.
is as much laid down for the Cudra as for the three other
classes. Of all sacrifices, devotion has been laid down to be the
foremost-t'" Devotion is a high deity. It cleanses all sacri-
ficers. Then again Brahmanas are foremost of gods unto their
respective Cudra attendants." They worship the gods in
sacrifices, for obtaining the fruition of various wishes. The
members ot the three other classes have all sprung from the
Brahmanas.S*' Tlic Brahmanas are the gods of the very gods.
Whatever they would say would be for thy great good. There-
fore, all kinds of sacrifices naturally appertain to all the four
orders. The obligation is not one whose discharge is optional."
The Brahmana, who is conversant with BicJis, Yojus, and
Sdmans, should always be worshipped as a god. The Cudra,
who is without Richs and Yajiis and Sdmans, has Prajd-
pati for hvs god.!i^^ Mental sacrifice, 0 sire, is laid down for

* A I\'ik'/->/iiJtia is a minor sacrifice, such as the propitiation of a
phvnct foreboJing evil, or worship otfere.l to the (inferior deities called
Vicwedevas. A PurnapCiira is literally a large dish or basket full of
rice. It should consist of 256 handfuls. Beyond a Purnapcltra, the
Cudra should not give any other Dak.<hi7ui in any sacrifice of his. — T,

t This ordinance lays down that the Dak(,hin% should be a hundred
thousand animals such as kine or horses. In the case of this particular
Cudra, that ordinance (without its nunifras) was followed, and a hundred
thousand rarnap&tras were substituted for kine or horses of that
number. — T.

t Hencejthe Cudra, by devotion to the members of the three other
classes, may earn the merit of saci'ifices though he is not competent to
utter mantras. — T.

$ For this reason Cudras earn the merit of the sacrifices performed
Tjy their Brahmana masters and progenitors. — T.

II The Brfihmana conversant with the Vcdas is himself a god. The
Cudra, though incompetent to read the Ycdas aud utter Vedic mmtrai,

196 MAHABHARATA, [RajaclharmanU'

all the orders, O Bharata ! It is not true that the gods and
other (superior) persons do not manifest a desire to share the
offerings iu such sacrifices of even the Cudra.* For, this
reason, the sacrifice th-^t consists in devotion is laid down for
all the classes.-j-^'* The Brahmana is the foremost of gods. It
is not true that they that belong to that order do not perform
the sacrifices of the other orders. The fire called Vitdna,
though procured from Vaicjyas and inspired with mantras, is
still inferior.:}: The Brahmana is the performer of the sacrifices
of the three other orders.*'* For this reason all the four orders
are holy. All the orders bear towards one another the rela-
tion of consanguinity, through the intermediate classes. They
have all sprung from Brahmanas. In ascertaining (the priority
or subsequence of meti in respect of their creation) it will
appear that amongst all the orders the Brahmana was created
first. Originally Saman was one ; Yajus was one, and Rich
was one..S" In this connection, persons conversant with anci-
ent histories cite a verso, O king, sung in praise of sacrifice
by the Vaikhanasa Munis on the occasion of performing
a sacrifice of theirs.*' — Before or after sun rise, a person
of subdued senses, with heart filled with devotion, poureth

has Prajapati for his god whom he can worsliip with rites other than
those laid down in the Veda-;. The Brahmanas have Agni for their
god, and the Kshatriyas, Indra. Upadravah means a servant or attend-
ant, hence, a Cudra. — T.

* Sacrifices are performed by the body, by words, and by the mind.
The Brahmana can perform sacrifices by all the three. The Kshatriya
and the Vaicya cannot perform sacrifices by means of their bodies.
They must employ Brahmanas in their sacrifices. These two orders,
however, can utter mantras, and perform mental sacrifices. The Cudi-a
alone cannot employ his body or utter mantras in sacrifices. The only
eacrifice in his case is the mental saci'ifice. A mental sacrifice is a resolve
to give away in honor of the gods or unto the gods without the aid of
the Vedic ritual. Tlie resolve must be followed by actual gifts.— T.

t 1. (!., for the Cudras also.— T.

+ All sacrificial fires, as a rule, arc procured from the houses of
Vaicyas. The sacrificial fire of the Cudra is called Vitana.—H.

$ Though originally one, the Vedas have become diverse. Similarly
from the Brahmana, who was created firwt, all the rest have sprung.— T.

^sana Parva.] caxti parva. 197

libations on the (sacrificial) f.rc according to the rrdinance.
Devotion is a mighty agent.'"' — With regard to Itomas again,
that variety which is called skaniia is tho initial one, while
that which is called asha)i)ia is the last (but foremost in point
of merit). Sacrifices are multifarious. Their rites aid fruits
again are multifarious.''" That Brahmana possessed of devotion
who, endued with scriptural learning, is acquainted with them
all, is competent to perform sacrifices."' That person who
desires to perform a sacrifice is regarded as righteous even if
he happens to be a thief, a sinner, or the w( rst of sinners.'^'^
The Rishis applaud such a man. Without doubt they are
right. This then is the conclusion that all the orders should
always and by every means in their power perform sacrifices.*^^
There is nothing in the three worlds equal to sacrifice. There-
fore, it has been said that evcrv one, with heart free from
malice, should perform sacrifices, aided by devotion which is
sacred, to the best of his power and according as he pleases.' "•'*

Section LXI.

"Bhishma said, — '0 mighty-armed one, listen now to me,
O thou of prowess incapable of being baffled, as I mention
the names of the four modes of life and the duties in respect
of each !' The four modes are Vanprastha, Bhaikshya, Gar-
hastya of great merit, and Brahmacharyya which is adopted
by Brahmanas.- Undergoing the ]iurificatory rite in respect
of bearing matted locks, after having gone through the rite
of regeneration and performed for sometime the rites in respect
of the sacred fire and studied the Vedas,' one should, with
cleansed soul and senses under restraint, having first carefully
performed all the duties of the node called Giirhastya, proceed,
Avith or without his wife, to the woods for adoption of the
mode called Vanaprastha.'* Having studied the scriptures
called Aranyakas, having drawn up his vital fluid and having
retired from all worldly affairs, the virtuous recluse may then
attain to an absorbtion with the eteriial Soul knowing no
decay.' These are the indications of Munis that have drawn
up their vital fluid. A learned Brrthmanu, 0 king, should

198 HAHAFHARATA. McijadkavmdnW'

first practise and perform' them." The Brahmana, O king, thati
is desirous of emancipation, it is well known, is competent to
adopt the Bhaikshya mode after having gone through the mode
called Brahmacharyya/ Sleeping at that place (in the course
of his wanderings) where evening overtakes him, without desire
of bettering his situation, without a home, subsisting on what-
ever food is obtained ( in charity), given to contemplation,
practising self-restraint, with the senses under control,^ without
desire, regarding all creatures equally, without enjoyments^
without dislike to anything, the Brahmana possessed of
learning, by adopting this mode of life, attains to absorbtiou
with the eternal Soul that knows no decay." The person lead-
ing the Garhastya mode of life should, after studying the Vedas,-
accomplish all the religious acts laid down for him. He should
beget children and enjoy pleasures and comforts. With care-
ful attention he shcnild accomplish all the duties of this mode
of life that is applauded by ascetics and that is extremely
difficult to go through (without transgressions)." He should
be satisfied with his own wedded wife and should never ap-
proach her except in her season. He should observe the
ordhiances of the scriptures, should not be cunning and de-
ceitful. He should be abstemious in diet, devoted to the gods,
grateful, mild, destitute of cruelty, and forgiving.^^ He-
should be of a tranquil heart, tractable, and attentive in
making offerings to the gods and the Fitris. He should always
be hospitable to the Brahmanas. He should be without pride,,
and his charity should not be confined to any one sect. He
should also be always devoted to the performance of the Vedic
rites.^- In this connection, the illustrious and great Rishis
cite a verse sung by Narayana himself, of grave import and
endued with high ascetic merit. Listen to me as I repeat
it.^^ — By truth, simplicity, worship of guests, acquisition of
morality and profit, and enjoyment of one's own wedded wives,
one should enjoy diverse kinds of happiness both here and
hereafter.^^ — The great Rishis have said that support of
sons and wives, and study of the Vedas, form the duties of
those that lead this high mode of life.^^ That Brahmana who,
always engaged in the pcribrmtuicc of sacrifices, duly goes

I

^-isana Parva.] canti parva. 199

through this mode of life and properly discharges all its
duties, obtains blessed rewards in heaven.^" Upon his death,
the rewards desired by him become deathless. Indeed, these
Avait upon him for eternity like menials ever on the alert to
execute the commands of their master.*^' Always attendinj:^
to the Vedas, silently reciting the onantraa obtained from his
preceptor, worshipping all the doilies, O Yndhishthira, duti-
fully waiting upon and serving his preceptor with his own body
smeared with clay and filth, '^ the person leading the Brahma-
•charyya mode of life should always observe rigid vows and,
with senses under control, should always pay attention to the
instructions he has received. Reflecting on the Vedas and
discharging all the duties (in respect of contemplation and
overt acts), he should live, dutifully waiting upon his preceptor
and always bowing unto him. Unengaged in the six kinds of
work (such as officiating in the sacrifices of others,) and never
cnsrag:ed with attachment to any kind of acts,^'^-" never show-
ing favor or disfavour to any one, and doing good even nnto
his enemies, — these, 0 sire, are the duties laid down for a
Brahmaclicirin !' "-^

Section LXII.

"Yudhishthira swl, — Tell us those duties in respect of
parsons like ourselves which are auspicious, productiAC of
happiness in the future, benevolent, approved by all, pleasant,
and agreeable '"^

"Bhishma said, — 'The four modes of life, O puissant one,
have been laid down fur the Brahmana. The other three orders
do not adopt them, O best of the Bharatas !'- Many acts, O
king, leading to heaven and especially fit for the kingly order,
have already been declared. Tho.?e, however, cannot be re-
ferred to in reply to thy present (luery, for all of them have
been duly laid down for sucli Kshatriyas as are not disinclin-
ed to pitilessness.^ That Brahmana who is addicted to the
practices of Kshatriyas and Vairyas and Cndras. incurs con-

* Literally, 'with eyes, head, and face or. all sides.' — T.

200 jrAHABHARATA. [Rajadhavmcinu'

sur3 ill this world as a person of wicked soul and goes to
hell in the next world.* Thoso names which are applied
among men to slaves and dogs and wolves and (other) beasts,
are applied, O son of Pandu, to the Brahmana who is engaged
in pursuits that are improper for him/ That Brahmana who,
in all the four modes of life, is duly engaged in the «ixfold
acts (of regulating the breath, contemplation, (('c), who i)er-
forms all his duties, who is not restless, who has his passions
under control," whose heart is pure and who is ever engaged
in penances, who has no desire of bettering his prospects,
and who is charitable, has inexhaustible regions of bliss in
the other world.' Every one derives his own nature from the
nature of his aois in respect of their circumstances, place, and
mains and m)tives.* Thou shouldst, therefore, O king, regard
the study of the Vedis, which is fraught with such high merit,
to be ejual with the exertion of kingly power, or the pursuits
of a^ricalturo, trade, and hunting.'' The world is set agoing
by Tim3. Its operxtions are settled by the course of Time.
Man do33 all his acts, good, bad, and indifferent, entirely in-
flaencel by Time.' "*^" Those amongst the good acts of a
man's past life thnt exert the greatest influence on the next,
are liible to b3 exhausted. Men, however, are always engaged
in those acts to which their propensities lead. Those propensi-
ties again, lead a living being to every direction.' "f^^

Section LXIIL

"Bhishma said, — 'Drawing the bowstring, destruction of
foe^,, agriculture, trade, tending cattle, and serving others for
wealth, these are improper for a Brahmana.^ An intelligent
Brahmana, leading a domestic mode of life, should duly per-
form the six Vedic acts. The retirement of a Brahmana into

■* The sense seems to be that influenced by past acts every one acts
in subsequent lives. If he is a hunter in tliis life, it is because the
influence of many cruel acts of a past life pursues him even in this.— T.

t Men, therefore, have rot always balances of good acts to their
credit. They are, however, free agents ; the new acts they do determine
th-^ chir.x.'icr of thoir nfxt live:. — T.

ga.mna Parva.] canti parva. 201

the woods, after havini^ duly disi^liargcd all the duties of the
domestic mode of life, is ajiijlauded.- A Brahmana should
avoid service of the kiiigf, wealth obtained by agriculture,
sustenance derived from trade, all kinds of crooked behaviour,
companionship with any but his wedded wives, and usury.'
That wrotched Brahmana who falls away from his duties and
whose behaviour becomes wicked, becomes, O king, a Cudra.
The Brahmana who weds a Cudra woman, who becomes vile
in conduct or a dancer or a village servant or does other
improper acts, becomes a Cudra.' Whether he recites the
Vodas or not, O king, if he does such improper acts, he
becomes eijual to a Cudra and on occasions of feeding he
should be assigned a place amongst Cudras.'' Sucli Brahmanas
bacome equal to C.idras, O king, and should be discarded on
occasions of worshipping the gods.*^ Whatever presents of
food dedicated to the gods and the Fitns are made unto
Brahmanas that have transgressed all restraints or become
impure in behaviour or addicted to wicked pursuits and cruel
acts or fallen away from their legitimated duties, confer no
m3rit (on the giver). For this reason, O king, self-restraint
and purity and simplicity have been laid down as the duties
of a Brahmana. Besides these, O monarch, all the four modes
of life were laid down by Brahman for him." He that i.<!j
self-restrained, has drunk the Soma in sacrifices, is of good
behaviour, has compassion for all creatures and patience to
bear everythin^f, has no desire of bettering his position by
aci\uisition of wealth, is frank and simple, mild, free from
cruelty, an I f)rgivin.j, is truly a Brahmana, and not he that
is sinful in acts.^ Men desirous of acijuiring virtue, seek the
assistance, O king, of Cudras and Vaicyas and Kshatriyas.
If, therefore, the members of those (three) orders do not adopt
peaceful duties (so as to be able to assist others in the acquisi-
tion of virtue), Vishnu, O son of Pandu, never extends his
grace to them." If Vishnu be not pleased, the happiness of
all men in heaven, the merit arising from the duties laid down
fi)r the foir orders, the do Mantions of the V(das, all kinds

* I. c, tlieiv services as priests should not be taken. — T.
2G

■202 MAHABBAEATA, [RdjadharYiimu-

of sacrifices, and all other religious acts of men, and all the
duties in respect of the several modes of life, become lost.^"

" 'Listen now, O son of Pandu, to those duties that should
be observed in the four modes of life. These should be known
by the Kshatriya who desires the members of the three (other)
orders (in his kingdom) to strictly adhere to the respective
duties of those modes,^^ For a Cudra who is desirous of
hearing (such scriptures as are not forbidden in his case),* who
has accomplished his duties, who has begotten a son, between
whom and the superior orders there is not much difference in
consequence of the purity of his conduct, all the modes of
life have been laid down excepting the observence of universal
peacefulness and self-restraint (which are not necessary for
him).'-"" For a Cudra practising all these duties, as also for
a Vai9ya, O king, and a Kshatriya, the Bhikshu mcde of life
has been laid down.^* Having discharged the duties of his
order, and having also served the king, a Vai^ya of vener-
able years, with the king's permission, may betake himself
to another mode of life.^^ Having stnxiied the Vedas duly
and the treatises on. the duties of kings, O sinless one,
having begotten children and performed other acts of a like
nature, having quaffed the Soma^'^ and ruled over and pro-
tected I all his subjects righteously, O foremost of speakers,
having performed the Rajasuya, the horse sacrifice, and other
great sacriiicas/' having invited learnd Erahmanas fcr reciting
the scriptures and made presents unto them gccording to their
deserts, having obtained victories small or great in battle/^
having placed on his throne the son of his loins or some Ksha-
triya of good birth for the ]Totection of his subjects,^* having
WDrshippad the PUvih by performing with due rites the sacri-
fices laid down for honoring them, having attentively wor-
shipped the gods by performing sacrifices and the Bhhis by
studying the Vedas,'-" the Kshatriya, who in old age desires
another m^da of life, ma}^ O king, adopt it by leaving that

* Although I ailo])fc Nilakantha's explanation of sucrushu here, yet
I think that worJ may ha taken here, as elsewhere, to liave been used
the sQu^e of one doiag menial) service. — T.

^sana Parva.] canti parva. SOB"

one which immediately precedes it, and by that means he is
sure to obtain (ascetic) success."^ A Kshatriya, for leading
the life of a Rishi, O king, may adopt the Bhikshu mode of
life ; but he should never do so for the sake of enjoying the
pleasures of the world. Having left the domestic mode of life,
he may adopt the life of mendicancy by begging what would
barely support his life." A life of mendicancy is not obli-
gator}-^ upon the three orders (viz., Kshatriyas, "V"ai(;yas, and
Cudras), 0 giver of profuse presents ! Inasmuch, however,
as they can adopt it if they choose, this mode of life, therefore,
is open to all the four orders.-' Amongst men, the highest
duties are those which are practised by Kshatriyas. The whole
world is subject to the might of their anus. All the duties,
principal and subordinate, of the three other orders, are de-
jiendent (for their observance) upon the duties of the Ksha-
triya. The Vedas have declared this.-* Know (hat as the
foot-prints of all other animals are engulied in those of
the elephant, even so all the duties of the other orders, under
every circumstance, are engulfed, in those of the Ksha-
triya.-' Men conversant with the scriptures say that the
duties of the other three orders afford small relief or protec-
tion, and produce small rewards. The learned have said that
the duties of the Kshatriya aflfurd great relief and produce
great rewards."* All duties have kingly duties for their fore-
most. All the orders are protected by them. Every kind of
Renunciation occurs in kingly duties, O monarch, and Renun-
ciation has been said to be an eternal virtue and the foremost
of all.*" If the science of chastisement disappears, the Vedas
will disappear. All those scrij)turos also that inculcate the
duties of men become lost. Indeed, if these ancient duties
belonging to the Kshatriyas be abandoned, all the duties in
respect of all the modes of life, become lost.-- All kinds of
renunciation arc seen in kingly duties ; all kinds of initiation

* The king is entitled to a sixth of the merits acquired by his siib-
jects. The total merit, therefore, of the king, arising from Renuncia-
tion, is very great. Besides, the merit of every kind of renunciation
belongs to him in that vay,— T,

204 MAHABHARATA. [Bjjadharmdn'd'

occur in tlicm ; all kinds of learning are connected with them ;
and all kinds of worldly behaviour enter into then->.'' As
animals, if slaughtered by the vulgar, become the means of
destroying the virtue and the religioiis acts of the slaught-
erers, even so all other duties, if deprived of the protection
given by kingly duties, become liable to attack and destruc-
tion, and men, full of anxiety, disregard the practices laid
down for them.' "^°

Section LXIV.

"Bhishraa said, — 'The duties in respect, of all the four modes
of life, those of yatis, O son of Pandu, and the customs
relating to the conduct of men in general, are all included in
kingly duties.^ All these acts, O chief of the Bharatas, occur
in Kshatriya duties. If the functions of royalty are disturb-
ed, all creatures are overtaken by evil.- The duties of men are
not obvious. They have, again, many outlets.* Led by many
(false) systems, their eternal nature is sometimes offended
against.^ Others who pin their faith to the conclusions arrived
at by men, without really knowing anything about the truths
of duties (as declared in the scriptures), find themselves at last
landed and confounded on faiths whose ultimate ends are un-
known.* The duties imposed upon Kshatriyas are plain, pro-
ductive of great happiness, evident in respect of their results,
free from deceit, and beneficial to the whole world.^ As the
duties of the three orders, as also of Brahmanas and of those
that have retired from the world, 0 Yudhishthira, have before
this been said to be all included within those of that sacred
mode of life (called Garhastya), even so, the whole world, with
all good actions, are subject to kingly duties." I have told
thee, O monarch, how many brave kings had, in days of old,
repaired to that lord of all creatures, viz., the divine and
puissant Vishnu of great prowess, for resolving their doubts

* Probably, in the sense of there ueiiiy exceptions and limitations
In rebpect to them. — T.

gSsana Parva.] canti paiiva. 205

about tho science of chastisement.*' Those kings, mindful of
the declarations of the scriptures enforced by exanii)les, waited
in days of old upon Nfirfiyana, after having weighed each of
their acts against the duties of each of the modes of life.f
Those deities, viz., the Saddhvas, the Vasus, tho Acwins, the
Rudras, the Vi(;was, the Maruts, and the Siddhas, created in
days of old by the first of gods, are all observant of Kshalriya
duties," I shall now recite to thee a history fraught with the
conclusions of both morality and profit. In days of old when
the Danavas had multiplied and swept away all barriers and
distinctions,^" the powerful ]\[rindha,tri, O monarch, became
king. That ruler of the Earth, vi^., king Mandhatri, per-
formed a great sacrifice from desire of beholding'^ the puissant
Narayana, that god of gods, without beginning, middle, and
cnd.^- In that sacrifice he worshijipod with humility the great
Vishnu. The supreme Lord, assuming the form of Indra,
showed himself unto him.*^ Accompanied by many good kings
he offered his adoratio)is to that puissant deity.^* This high
discourse took place between that lion among kings and
that illustrious god in the form of Indra, touching Vishnu of
great effulgence.^"

" 'Indra said, — What is your object, 0 foremost of virtuous
persons, in thus seeking to behold that Ancient and First of
gods, viz., Narayana, of inconceivable energy, and infinite illu-
sions?^" Neither myself, nor Brahman himself, can obtain a
sight of that god of universal form ! I shall grant thee what
other objects may be in thy heart, for thou art the foremost of
mortals !^^ Thy soul abides on peace ; thou art devoted to
righteousness ; thou hast thy senses under control ; and thou
art possessed of heroism ! Thou seekest unflinchi))gly to do
what is agreeable to the gods. For the sake also of thy in-

* /. c, for ascertaining whether kingly duties are superior to those
laid down for the several modes of life. — T.

+ The sense seems to be that having failed, after such comparison, to
resolve their doubts, they waited upon ViiiJinu.— T.

J /. c, 'spread confusion on Earth.'— T.

206 JiAHABHARATA. [Rajadharinanit'

talligance, dsvotion, and high faith, I shall grant thee what-
soever boons may be desired by thee !" —

" 'Mandhatri said, — I bend my head for gratifying thee.
Without doubt, however, I desire to see the first of gods,
O divine lord ! Casting off all (earthly) desires, I wish to earn
religious merit, and to lead the foremost mode of life, that path
of the good, highly regarded by all I^" B}^ exercising the high
duties of a Kshatriya, I have earned many regions of in-
exhaustible merit in the other world, and I have also, through
those duties, spread my fame. I do not, however, know how
to discharge those duties, the foremost in the world, that have
flowed from the first of gods !*° —

" 'Indra said, — They that are not kings, however observant
they may be of their duties, cannot easily attain the highest
rewards of duty. Kingly duties first flowed from the original
god. Other duties flowed afterwards from his body.-"- Infinite
were the other d.itio?, with those of the Vanaprastha mode of
life, that were created afterwards. The fruits of all those are
exhaustible. Kingly duties, however, are distinguished above
them. In them are included all other duties. For this reason
Kshatriya dities are said to be the foremost of all."- In days of
old, Vishuu, by acting according to Kshatriya duties, forcibly
suppressed and destroyed his foes and thereby aflforded relief to
the gods and the Rishls of immeasurable energy.^^ If the
divine Vishnu of inconceivable energy had not slain all his foes
among the Asuras, then the Brahman as, and (Brahman) the
Creator of the worlds, and Kshatriya duties, and the duties
that first flowed from the Supreme deity, would all have been
destroyed.-* If that first and foremost of gods had not, by
putting forth his prowess, subjugated the Earth with all her
Asai'us, then all the duties of the four orders and all the duties
in respect of the four modes of life would all have been des-
troyed in consequence of the destruction of Brahmanas.-'' The
eternal duties (of men) had all suffered destruction. It was by
the exercise of Kshatriya duties that they were revived.*

■* The Bengal reading sdtioatah seems to be an error. The Bombay
text has c^cwatak. — T,

i^aeana Parva.] canti parva. 207

In every Yugn, the duties of Brahmanas in respect of attain-
ing to Brahma first set in. These, however, are all protected
by kingly duties. The latter, on this account, arc regarded
as the foremost.^" Casting away life in battle, compassion for
all creatures, knowledge of the affairs of the world, protec-
tion of men, rescuing them from danger, relieving the dis-
tressed and the oppressed, — all these occur among Kshatriya
duties practised by kings,-^ Persons that do not regard whole-
some restraints and that are governed by lust and wrath, do
not commit overt acts of sin from fear of kings. Others that
are docile and of righteous behaviour succeed, in consequence of
the same influence, in performing all their duties. For this
reason Kshatriya duties are regarded to be righteous." With-
out doubt, all creatures live happily in the world, protected
by kings exercising Kshatriya duties like children protected by
their parents.-^ Kshatriya duties are the foremost of all duties.
Those eternal duties, regarded as the first in the world, embrace
tho protection of every creature. Themselves eternal, they lead
to eternal emancipation.' "'-°

Section LXV.

" 'Indra said, — Kshatriya duties, 0 king, which are possess-
ed of such energy, which include in their exercise all other
duties, and which are the foremost of all duties, should be
observed by persons that are, like thee, so high-souled and so
employed in seeking the goud of the world. If those duties
are not properly discharged, all creatures would be overtaken
by ruin.^ The king, possessed of compassion for all creatures
should regard these to be the foremost of his duties, viz.,
reclaiming the land for cultivation and fertilizing it, perform-
ance of great sacrifices for cleansing himself, a disregard for
begging, and protection of subject?.'' Abandonment (gift) is
said by the sages to be the foremost of virtues. Of all kinds
of abandonment, again, that of the body in battle, is the
foramost. Thou hast seen with thy own eyes how tho rukrs
of the Earth, ever observant of Kshatriya d itie?,' having duly
waited upon their preceptors and acquired groat learning, at

208 MAHABHARATA. [Rajadharmdnu-

last cast off their bodies, engaged in battle with one another.
The Kshitriya, desirous of acquiring religious merit, should,
after having gone through the Brahmacharyya mode, should
lead a life of domesiicity Avhich is always meritorious.* In
adjudicating upon ordinary questions of right (between his
subjects), he should be thoroughly impartial. For causing all
the orders to be observant of their respective duties, for the
protection they afford to all, for the diverse contrivances and
means and the prowess"^ and exertion (with which they seek
the accomplishment of their objects), Kshatriya duties, which
include all other duties within their scope, are said to be the
foremost. The other orders are able to observe their respective
duties inconsequence of kingly duties. For this reason the
former are said to be dependent upon the latter in respect of
the merit they produce.*" Those men who disregard all
wholesomB rd.jti-aints and who are too much attached to the
pursuit of wur dly objecr.s are said to be of the nature of
brutes. Thoy are compelled to act with justice by the exercise
of kingly duties. Those duties, therefore, are said to be the
foreuDst of all.'^ Taat course of conduct which has been pres-
cribed for Brahmanas wdio follow the three Vedas, and those
modes of life that have been laid down fur Brahmanas, should,
before everything else, be observed by every Brahmana. If a
Brahmana acts otherwise, he should be punished like a Cudra.'
The duties of the four modes of life and the ritual prescribed
in the Vedas, 0 king, should ever be fullowed by a Brahmana.
Know that he has no other duties." For a Brahmana acting
otherwise, a Kshatriya should not make any arrangraent for
sustenance. His religious merit grows in consequence of his
acts. A Brilhmina, indeed, is like Dharma's seK^^ That
Brahmana who is employed in acts that are not laid doAvn for
him, deserves no respect. If not engaged in his proper acts,
he should not be trusted.'^ These are the duties that apper-
tain to the several orders. Kshatriyas should take care of
them so that their observance may be improved. Even these
are the duties of Kshatriyas. For these reasons also, kingly

rem i«explaine . by.Nilakantha to mean Kjh(ttrJ-dJiar:nen:(.—T.

f*5ft)i'a Parva.] canti pirva. 209

duties .111(1 110 others, aro the toremost of all. They are, as
I believe, the duties of heroes, r.nd they that are heroes are
foremost in practising them !^- —

" 'Maiidliritri said, — What duties should be performed by
the Yavanas, the Kiratas, the Gilndharas, the Chinas, the
Cavara:, the Barbaras, the Cakas, the Tusharas, the Kaidcas,
the Palhavas, the Andhras, the Madrakas, the Paundras, tho
Puliadas, the Ramathas, the Kamvojas, the several castes
that have sprung up from Brfilimaiias and Kshatriyas, the
Vai{;yas, and the Cudras, that reside in the dominicns of
(Arya) kings ? What are those duties again to the observ-
ance of which kings like oiu'selves should force those tribes
that subsist by robbery ?^'" "'* I desire to hear all this ' O
illustrious god, instruct me ! O chief of all the deities, thou
art the friend of us Kshatriyas !*'■ —

" 'Indra said, — All the robber tribes should serve their
mothers and fathers, their preceptors and other seniors, and
radiuses living in the woods.^' All the robber tribes should
also serve their kings. The duties and rites inculcated in the
VediS should also be followed by them.^-^ They should per-
form sacrifices in honjr of the l-'itris, dig wells, (and dedicate
them to universal service), give water to thirsty travellers,
give away beds and make other seasonable presents unto
Brahmanas.^' Abstention from injury, truth, suppression of
wrtth, supporting Brahmanas and kinsmen by giving them
their duos, maintenance of wives and children, purity, peace-
fuliie-5s,-" making praT-euts to Brahmanas at sacrfices of every
ki.id, are duties that should be practised by every person of
this class who d^'sires his own prosperity. Such a perion
should also perform all kind 5 of P<ii.-a-y>ijnus with costly pre-
sents of focd and wealth.-' Th 'S^ and similar duties, O sinless
one, were laid down in olden d'^ys for per jons of this class.
A.l t'lese acts which have been laid down for all others should
bo d )n3 by perilous of also the robber class, 0 king !- —

"•^M.vid latri said,— In the world of men, such wickLd men
may be se in living in disguise among all the fo>.r oid.rs end
in all the four modes of lite."-*' —

'"Indra said, — Upon the disappearance of kingly duties
27

210 MAHABHARATA," [RdjaclJumnxmi'

and of the science of chastisement, all creatures became ex-
ceedingly afflicted, O sinless one, in consequence of the tyranny
of kings.-* After the expiry of this the Krita age, a confu-
sion will set in, regarding the difterent modes of life, and in-
numerable Bhikshus will appear with sectarial marks of differ-
ent kinds.'-'"' Disregarding the Pui^anas and the high truths
of religion, men, urged by lust and wrath, will deviate into
wrong paths.-" When sinful men are restrained (from wicked
acts) by high-souled persons with the aid of the science of
chastisement, then religion, which is superior to everything
and eternal, and which is the source of everything good,
becomes firmly established." The gifts, and libations, and
offerings ta the Pilris, of the man that disregards the king
who is superior to every one, become fruitless,-® The very
■gods do not disregard a virtuous king who is truly an eternal
god.-* The divine Lord of all creatures, having created the
universe, intended the Kshatriya to rule men regarding their
inclinations and disinclinations in respect of duties.'" I res-
pect and worship that person who, aided by his understanding,
watches the course of the duties performed by men. Upon
such supervision rest Kshatriya duties ! — '^^

"Bhishma continued, — 'Having said these words, the divine
and puissant Narayana in the form of Indra, accompanied by
the Maruts, repaired to his eternal abode of inexhaustible
felicity.'^ When, 0 sinless one, duties as practised by the
good had such a course way in days of old, what man of
•cleansed soul and learning is there that Avould disregard the
Kshatriya ?" Like blind men lest on the way, creatures
acting and abstaining unrighteously meet with destruction."
O tiger among men, do thou adhere to that circle (of duties)
that was first set agoing and to which the ancients had re-
course ! I know, O sinless one, that thou art quite competent
to do this !' "-^^

f<i8oi,na Parva.]

Section LXVI.

*'Yudhishthira said, — 'Thou hast spoken to me about the
four modes of human life. I desire to know more of them..
Do thou discourse on them in detail \'^

"Bhishma said, — 'O Yudhishthira of mighty-arms, all the
duties that are practised in this world by the righteous are
known to thee as well as they are known to me,* O foremost
of virtuous persons, listen now to me about what thou askest,
viz., the merit (that a king acquires) in consequence of the
duties practised by others leading other modes of life.*^ All
the merits, O son of Kunti, that belong to persons practising
the duties of the four modes of life, attach, O foremost of
men, to righteous kings.* A king who is not governed by
lust and hate, who rules with the aid of the science of chastise-
ment, and who looks equally on all creatures, O Yudhishthira,
attains to the object of the Bhaikshya mode of life.-f' That
king who is possessed of knowledge, who makes gifts to deserv-
ing persons on proper occasions, who knows how to favour and
punish, who conducts himself in all things according to the
injunctions of the scriptures, and who has tranquillity of soul,
attains to the object of the Garhastya mode of life.*^ That
king who always worships those that are deserving of worship
by giving them their due, completely attains. O sun of Kunti,
to the object of the Bhaikshya mode of life/ That king, O
Yudhishthira, who rescues from distress, to the best of his
power, his kinsmen and relatives and friends, attains to the
object of the Vanaprastha mode of life.* That king who on
every occasion honors those that are foremost among men and
those that are foremost among Yatis, attains, O son of Kunti,.

■* Nilakantlia thinks that Linfjcintargatam means omnibscient. He is
for taking this verse to mean — 'Listen now to those duties about which
thou askest my omrai&cient self.' Bhishma liaving acquired ommis'.ience
through Krishna's boon, refers to it here. The interpretation seems to
te very far-fetched. — T.

t That object is Cr'-'Junc, — T«.

212 MAUABHAKATA. PictjadharnhlnU'

to the object of the Vanaprastha mode of life." That kivig,
O Partha, who daily makes offerings unto the rUris, and lai'ge
oft'eriiigs unto all living creature'^ including mo.}], attains to
the object of the same mode of life/""^^ That king, O tiger
among men, who grinds the kingdojiis of others f(ir protecting
the righteous, attains to the object of the same mode of life.^*'^
In consequence of the protection of all creatures, as also of
the proper protection of his own kingdom, a king earns the
merit of as many sacrifices as the number of creatures pro-
tected, and accordiiiQjly attains to the object of the Sannyasa
mode of life.^^ Study of t'le Ved.is every day, forgiveness,
and worship of preceptors, and services rendered to one's own
teacher, lead to the attainment of the ob'ect of "Brahma-
charyya/* That king v/ho silently recites his mavio^a-'^ every
day and who always worships the gods according to the
ordinance, attains, O ti^er among men, to the object of the
Garhastya mode of life.^'' That king who engages in battle with
the resolve of protecting his kingdom or meeting with death,
attains to the object of the Vanaprastha mode of life.-^'"" That
king, O Bharata, who always behaves towards all creatures
with riofhteousness and sincerity, attains to the object of the
Vanaprastha mode of life.^^ That king who gixes unto persons
leading a Vanaprastha mode of life and unto Brahmanas versed
in the three Vedas, attains to the object of the Vanaprastha
mode of life/* That king who displays compassion towards
all creatures and abstains entirely from cruelty, O Bharata,
attains to the objects of all the modes of life/® That king,
O Yudhishthira, who shows compassion to the young and the
old, O son of Kunti, under every circumstance, attaiiis to
the objects of every mode of life.-" That king, O perpetuater
of Kuru's race, who afi'ords relief to all oppressed people that
seek his protection, attains to the object of the Garhastya
mode of life.-^ That king who protects all creatures mobile
and immobile, and honors them as they deserve, attains to the
object of the Garhastya mode of life.-^ Bestowing favors arid
inflicting punishments upon the wives of brothers elder and
younger and upon their sons and grandsons, are the domestic
duties of a king and these constitute his best penances.-^

friaanx P'.vua.] CANTi parva. 213

By honoria"^ those thit ars ri'^htoons n-iui deserving of wor-ln'p
and i-»r )tj2tinj th<ise that liave (by th<'ir [ enancis) ncrjv.ired
a knowledge of self, a, king, O ti^er among men, attains to
the object of the Garhastya modo of life.-* Inviting to his
hom3, O B!iiirati, persons that have betaken themselves to
that Vanaprastha and other modes of life, and tr(;ating them
with food, constitute the domestic duties of a king.-^ That
king who duly adheres to the duties laid down by the Creator,
obtains the blessed merits of all the mrdcs of lii'e.-'* That
king, O son of Knnti, in wh:)m no vitue is wanting, that
foremast of men, O Yudhishthira, is said by the learned to be a
person in the observance of the Vanapi'astha and all the other
modes of life.-^ That king who duly h( nors tl-.o ofifice or
rank which deserves honor, the race or family which de?(rves
honor, and those old men that deserve honor, is said, 0 Yu-
dhishthira, to live in all the modes of life.*-'' A king, 0 son
of Kunti, by observing the duties of his country and those
of his family, acquires O tiger among men, the merits of all
the nudas of life. " That king who at proper seasons bestows
upon righteous persons atlluence or gifts of value, earns the
merits, O king, of all the modes of life.'" That king, 0 son
of Kunti, who while overcome with danger and fear si ill
keeps his eye on the duties of all men.i" earns the merits of
all the modes of life.'' The king obtains a share of the merits
earned under his protectioii by righteous people in his domi-
nions."^ On the other hand, if kings, O tiger among men,
do not protect the righteous people within their dominions,
they then take the sins of the latter (of omission and com-
mission).^" Those men als'>, O Yudhishthira, who assist kings
(in prt)te3ting their subjects), become equally entitled, O sin-
less one, to a share of the merits earned by others (in conse-
quence of that protection).-* The learned say that the Gar-
ha"=:tya, which we have adopted, is superior to all the other

* /. 0., Mich a man acq^uirei the merits of all the modes of life. — T.

+ Ddcaiharmctgatam is explained by Nilakantha as 'overcome with
fear &c.' 'Keeps 'his eye on the duties of all men,' i. c, protects all
men in the discharj<? of their dutie?.— T.

214 MAHABHARATA. [RnjadharmanU'

modas of life. The conclusions in respect of it are very clear.
It is certainly sacred, O tiger among men." That man who
regards all creatures to be- like his own self, who never do©s
any harm and has his wrath under control, obtains great
happiness both here and hereafter.*-" A king can easily cross
the ocean of the world, with kingly duties as his boat possess-
ed of great speed, urged on by the breeze of gifts, having
the scriptures for its tackle and intelligence for the strength
of its helmsman, and kept afloat by the power of righteous-
ness." When the principle of desire in his heart is withdrawn
from every earthly object, he is then regarded as one resting
on his understanding alone. In this state he soon attains to
Bvdhma.f^ Becoming cheerful by meditation and by res-
training desire and other passions of the heart, O tiger among
men, a king, engaged in discharging the duty of protec-
tion, succeeds in obtaining great merit.'' Do thou, therefore,.
O Yudhishthira, exert thyself carefully in protecting Brah-
manas of pious deeds and devoted to the study of the Vedas,.
as also all other men.^" By exercising the duty of protection
only, O Bharata, the king earns merit that is a hundred times
greater than what is earned by recluses in their asylums with-
in the wood.*^

" *I have now described, O eldest son of Pandu, the diverse
duties of men. Do thou adhere to kingly duties that are
eternal and that have been practised by great men since days
of old.*^ If thou employest thyself with concentrated atten-
tion to the duty of protecting (thy subjects), O tiger among
men, thou mayst then, O son of Pandu, obtain the merits of
all the four modes of life and of all the four orders of men !' ""

* If this verse has a reference to kings, nyattadandah would mean
one who punishes without wrath.^-T.

t In this and the preceding verse, Satioa, without being taken as
used for intelligence, may be taken tt mean 'the quality of goodness' as
well.— T.

f'isana l^arva.]

Section LXVII.

"Yudhishthira said, — 'Thou hust said what the duties are
of the four modes of life and of the four orders. Tell me
row, O grandsire, what are the principal duties of a king-
dom.'^

"Bhishma said, — 'The (election and) coronation of a king
is the first duly of a kingdom. A kingdom in which anarchy
prevails becomes weak and is soon afflicted by robbers.*- In
kingdoms torn by anarchy, righteousness cannot dwell. The
inhabitants devour one another. An anarchy is the worst
possible of states.' The ^rutls declare that in crowning a
king, it is Indra that is crowned (in the person of the king).
A person who is desirous of prosperity should worship tho
king as he should worship Indra himself.'* No one should
dwell in kingdoms torn by anarchy. Agni does not convey
(to the gods) the libations that are poured upon him in king-
doms where anarchy prevails.^ If a powerful king approaches
kingdoms weakened by anarchy, from desire of annexing
them to his dominions," the people should go forward and
receive the invader with respect. Such conduct would be
consistent with wise counsels. There is no evil greater than
anarchy.' If the powerful invader be inclined to equity, every-
thing will be right. If on the other hand, he be enraged,
he may exterminate all.* That cow which cannot be easily
milked has to suffer much torture. On the other hand, that
cow which is capable of being easily milked, has not to suffer
any torture whatever." The wood that bends easily does not
re:][uire to be heated. The tree that bends easily, has not to
suffer any torture (at the hands of the gardener).^" CJuided
by these instances, O hero, mm should bend before those that
are powerful. The man that bonds his head to a powerful
person really bends his head to Indra.'* For these reasons, men
d:'nrous of prosperity shotiM (elect and) crown some person

"* Anidram is explaineil by Niliki-itlri a-* a kingdom where anarchy
provvil"*, '<lpople'«'<ne-5^ bi-ing it* criaiii imlication. — Ti

216 MAHABHARAtA [Rrtjadharmln U

as thoir kin:^. Thsy who live in countries where anarchy pre-
vails cannot enjoy their wealth and wives.^- Daring times of
anarchy, the sinful man derives great pleasure by robhiiig the
wealth of ocher people When, however, his (ill-got) wealth
is snai"chod by others, he wishes for a king." It is evident,
therifjrs, that in times of anarchy the very wicked even can-
not b3 happy. The wealth of one is snatched away by two.
Thxt of those two is snatched away by many acting together.^'*
Hi \vh3 is not a slave is made a slave. Women., again, are
fjrcibly abi acted. F r these reasons the gods created kings for
prot33tin f the [)eople."''^ If there were no king on Earth for
wielding the rod of chastisement, the strong would then liave
prayed on the we -.k after the m.^nner of fishes in the water.^"
It hath be Ml heard by us t'lat mei, in days of old, in conse-
qie iC3 of anarjhy, met with d^jstraction, devouring one an-
ot'i^r like stro.ii^er fiihe ; devouring the weaker ones in the
w iter. It hath been heard by us that a few amongst them
the-a, asssmbling together, made certain compacts, saying,^' —
He who becomes harsh in speech, or violent in temper, he
who seduces or abducts other people's wives or robs the wealth
thai, belon^^s to others, shou'd be cast off by us.^^ For inspir-
ing confidence amon^' all classes of the people, they made such
a compact aiid lived for s ime time.^'' Assembling after some
time they proceeded in affliction to the Grandsire, saying, — ■
Wibho it a king, O divine Ijrd, we are going to destruction.
AspoinG somj one asoir king l'^" All of us shall worship him
ani he shall protect us ! — Thus solicited, the Grandsire asked
Mi.nn. MiiDU, however, did n<*t assent to the proposal.-^

" 'Mi-nu Slid, — 1 fear a'.l sinful acts. To govern a kingdom
is exce3din'('y difficult, es|>ecially among men who are always
false and deceitful in their behaviour.' — '''■^

"Bhishma continued, — 'The inhabitants of the Earth then
said unto him, — Do not fear ! The sins that men commit will
touch those only that commit them (without staining thee
in t:ia lo^.st) ! For thr^ incr'jase of thy trasury, we will
give thee a fiTtieth part of our animals and precicais metals
and a tonth part of our gr:iin ! When our maid* ns also
will bo3Jin3 daiirous of wedding, wg shall, when the questian

^Smna P<in'a.] canti parva. 217

of clowQ comes up, give thee the must beautiful ones among
them-"^-* TiiosG amongst men who will become the foremost
of all in th.' u^o of weapons and in riding animals and other
vehicles, shall jtrocecd beliind thee like the deities behind
Indra 1-* With thy strength enhanced in this way, and be-
coming invincible and possessed of great prowess, thou wilt be
our king and protect us happily like Kuvcra protecting the
Yakshas and the Eakshasas !'-" A fourth part of the merit
which men will earn under thy protection will be thine 1"
Strengthened by that merit so easily obtained by thee, do
thou protect us, O king, like He of a hundred sacrifices pro-
tecting the daities !-^ Like the Sun scorching everything
v/ith his raj's, go out for winning victories. Crush the
pride of foes and let righteousness always triumph (in the
world) !-'" — Thus addressed by those inhabitants of the Earth,
Manu, possessed of great energy, proceeded, accompaiiied by a
large force. Of high descent, he seemed then to blaze with
prowess."*' Beholding the might of Manu, like the gods eyeing
the might of Indra, the inhabitants of the Earth became in-
spired with fear and set their hearts upon their respective
duties.'^ Manu then made his round through the world, check-
ing everywhere all acts of wickedness and setting all men to
their respective duties, like a rain-charged cloud (in its mis-
sion of beneticence)."-

" 'Thus, O Yudhishthira, those men on Earth who desire
prosperity should first elect and crown a king for the protec-
tion of all P^ Like disciples humbling themselves in the pre-
sence of preceptors or the gods in the presence of Indra, all
men should humble themselves before the king.'* One that is
honored by his own people becomes an object of regard witli
his foes also, while one that is disregarded by his own is ovei--
ridden by foes."'' If the king be overridden by his foes, all his
subjects become unhap]>y. Therefore, umbrellas and vehicles
and outward ornaments,''"' and viands, and drinks, and man-
sions, and seats, and beds, and all utensils for use and show,
should be assigned to the king.'' By such means the king
will succeed in discharging his duties of protection (the better)
an(l become irresistible. He should speak with smilei^, Ad-
28

21S 3iAHABnARATi.. [Ilajadharinami^

dressed sweetly by others, he should address others sweetly.^
Grateful (to those that serve him), firmly devoted (to those
that deserve his respect), and with passions under control, he
should give unto others their due. Looked upon by others, he
should look at theni mildly, sweetly, and handsomely.'"^'

Section LXVIIT.

''Yudhishthira said, — 'Why, O bull of Bharata's race, have
the Brahmanas said that the king, that ruler of men, is
a god V-

"Bhishma said, — 'In this connection is cited the old story,
O Bharata, af the discourse of Vrihaspati unto Vasumanas,'
There was a king of Kogala, possessed of great intelligence^
named Vasimiauas. On a certain occasion he questioned the
great sage Vrihaspati of much wisdom.^ Conversant with the
requirements of humility, king Vasumanas, ever devoted to
welfare of all, having observed the proper humilities and hav-
ing circumambulated the great sage and bowed unto him duly,,
enquired of the virtuous Vrihaspati about the ordinances in
^respect of a kingdomj, moved by the desire of securing the
happiness of men.*"^

" 'Vasumanas said, — By what means do creatures grow and
by what are they destroyed ? O thou of great wisdom, by
adoring whom do they succeed in obtaining eternal happi-
j^^gs?" — Thus questioned by the Kocjala king of immeasurable
■energy, Vrihaspati of great wisdom discoursed unto him coolly
about the respect that should be paid to kings,'

'* 'Vrihaspati said, — The duties of all men, O thou of great
wisdom, may be seen to have their root in the king. It is
through fear of the king only that men do not devour ore
another.^ It is the king that brings peace on Earth, through
due observance of duties, by checking all disregard for whole-
some restraints and all kinds of lust. Achieving this, he
shines in glory.^ As, O king, all creatures become unable
to see one another and sink in utter darkness if the sun
and the moon do not rise,'" as fishes in shallow water and
birds iu a spot safe from danger dart and rove as they please

0san% Pavva.] canti pakva. 21J

(for a tim3) and ropcatedly attack^^ and grind one another
with force and then meet with certain destnictioi)/- even so
men sink in utter darkness and meet with destruction if they
have no king to protect them, like a herd of cattle withor.l;
the herdsman to look after them.'^ If the king did not
exercise the duty of protection, the strong would forcibly
appropriate the possessions of the weak, and if the latter
refuse to surrender them with ease, their very lives would be
taken.^* Nobody then, with reference to any article in his
possession, would be able to say — 2'kis is mine. — Wives, sons,
food, and other kinds of property, would not then exist.^'''
Ruin would overtake everything if the king did not exercise
the duty of protection. Wicked men would forcibly appro-
priate the vehicles and robes and ornaments and precious
stones and other kinds of property belonging to others, if the
king did not protect.^' In the absence of protection by the
king, diverse kinds of weapons would fall upon those that are
righteous in their practices, and unrighteousness would be
adopted by all.^' In the absence of ro^^al protection men
would disregard or even injure their very mothers and fathers
if aged, their very preceptors and guests and seniors '^* If the
king did not protect, all persons possessed of Avealth would
have to encounter death, confinement, and persecution, and
the very idea of property would disappear."" If the king did
not protect, everything would be exterminated prematurely,
and every part of the country would be overrun by robbers,
and everybody would fall into terrible hell.-" If the king did
not protect, all restrictions about marriage and intercourse (due
to consanguinity and other kinds of relationship) would cease ;
all affairs relating to agriculture and trade would fall into con-
fusion ; morality would sink and be lost ; and the three Vedas
would disappear.-^ Sacrifices, duly completed with presents
according to the ordinance, would no longer be performed-
no marriage would take place ; society itself would cease to
exist, if the king did not exercise the duty of protection.--
The very bulls would not cover cows and milk-jars would
not be churned, and men living by rearing kine would meet;
with destruction, if the king did not exercise the duty of

220 MAHABHAiiATA. [Rajadharmanw

protection.-^ In the absc^nce of ro3'al protection, all things,
inspired with fear and anxiety and becoming senseless and
littering cries of woe, would meet with destruction in no
time.^* No sacrifices extending for a year and completed
with presents according to the ordinances would occur if the
king did not exercise the duty of peotection.-^ In the absence
of royal protection Brahmanas would never study the four
Vedas or undergo austerities or be cleansed by knowledge and
rigid vows."° In the absence of royal protection, the slayer
of a person guilty of the slaughter of a Brahmana would not
obtain any reward ; on the other hand, the person guilty of
Brahmanicide would enjoy perfect immunity.-' In the absence
of royal protection, men would snatch other people's Avealtb
from their very hands, and all wholesome barriers would be
swept away, and everybody, inspired with fear, would seek
safety in flight.-^ In the absence of royal protection, all kinds
of injustice would set in ; an intermixture of castes would
take place ; and famine would ravage the kingdom.-^ In con-
sequence again of royal protection, men can everywhere sleep
fearlessly and at their ease without shutting their houses and
doors with bolts and bars.*^ Nobody would bear the evil
speeches of others, far less actual assaults, if the king did not
righteously protect the Earth.'^* If the king exercises the
duty of protection, women decked with every ornament may
fearlessly wander everywhere without male relatives to attend
upon them.^- Men become righteous and without injuring
serve one another because the king exercises the duty of
protection."^ In consequence of royal protection the members
of the three orders are enabled to perform high sacrifices
and da vote themselves to the acquisition of learning with
attention.^* The world depends upon agriculture and trade
and is protected by the Vedis. All these again are duly pro-

* The sense seems to be that men patiently bear the injuries in-
flicted upon them by others, without seeking to right themselves by
force, because they can invoke the king to punish the offenders. If
there were no kings, immediate vengeance for even t!ie slightest injuries
.would be the universal practice— T.

^dsana Parra.] canti parva. 221

lected bv the kincj exercisiiiir hi.-? lu-incipal duty.''' Since tlie

t, Cf Oil V

king, taking a heavy load upon himself, protects his subjects
with the aid of a mighty force, it is fur this that the pouplc
are able t> live in happiness."' Who is there that will not
worship him in whose existence the people exist and in whose
destruction the people are destroyed ?" That person who does
what is aofreeable and beneficial to the kincr and who bears
(a sharo of) the burthen of kingly duties that strike every caste
with fear, conquers both this and the other world/^* That
man who even thinks of doing an injury to the king, without
doubt meets with grief here and goes to hell hereafter.'^ No
one should disregard the king by taking him for a man, for he
is really a high divinity in human form.'"' The king assumes
five ditferent forms according to five different occasions. He
becomes A^fni, Aditva, Mrityu, Vaicravana, and Yama.'"- When
the king, deceived by falsehood, burns with his fierce energy
the sinful offenders before him, he is then said to assume the
form of Agni.*^ When he observes through his spies the acts
of all persons and does what is for the general good, he is
then said to assume tho form of Aditya."*^ When he destroys
in wrath hundreds of wicked men with their sons, grandsons,
and relatives, he is then said to assume the form of the Des-
troyer." When he restrains the wicked by inflicting upon
them severe punishments and favours the righteous by bestow-
ing rewards upon them, he is then said to assume the form of
Yama." When he gratifies with profuse gifts of wealth those
that have rendered him valuable services, and snatches away
the wealth and precious stones of those that have offended
him,*" indesd, when he bestows prosperity upon some and
takes it away from others, he is then, O king, said to as.sume
the form of Kuvera on Earth.*' No person who is possessed of
cleverness, who is capable of work, who desires the acquisition
of virtue, and who is free from malice, should ever spread evil
reports about tho king. No man, by acting against the king,
can ever make himself happy,*' even if he happens to be the

"' /. c, becoming foremoc-t and h^ppy here, attains to blessedneaa
beioafter.— T,

222 MAHABHARATA. Riijadhavmdnv,'

king's son or Lrotliar or companion or one whom the king re-
gards as his second self. Fire, having the wind for his nrgcr,
blazing forth (^among articles that are inflamable), may leave
a remnant/** The wrath of the king, however, leaves not
anything to the person that incurs it. Whatever belongs to
the king should be avoided from a distance.''"-}* One should
turn away from what belongs to the king as he would from
death itself. A person by appropriating what belongs to the
king speedily meets with destruction like a deer upon touching
poison.**^ The man of intelligence should protect as his own
what belongs to the king.*- They that appropriate wealth
belonging to the king sink senseless into a deep hell of eternal
gloom and infamy.''^ Who is there that will not worship the
king who is adored by such terms as delighter of the people^
giver of happiness, possesser of prosperity, the foremost of all,
healer of injuries, lord of Earth, and protector of men ?^*
That man, therefore, who desires his own prosperity, who
observes all wholesome restraints, who has his soul under con-
trol, who is the master of his passions, who is possessed of in-
telligence and memory, and who is clever (in the transaction
of business), should always be attached to the king.'''^ The
king should duly honor the minister who is grateful, endued
with wisdom, large-hearted, loyal, possessed of mastery over
his senses, virtuous, and observant of the dictates of policy.""
The king should entertain the man who is loyal, grateful,
virtuous, possessed of self-control, brave magnanimous in his
acts, and competent to accomplish tasks without the assis-
tance of others." Knowledge makes men proud. The king
makes men humble. The man who is afflicted by the king can
never obtain happiness. On the other hand, the man who is
favoured by the king becomes happy.*^ The king is the heart
of his people ; he is their great refuge ; he is their glory ; and
he is their highest happiness. Those men, O monarch, who are

* The Wind is said to be the charioteer of Fire, because when-
ever there is a conflagration, the Wind, appearing, aids in extending
it.— T.

t /. e., no one should coTct the posse»si(jns of uhe king.— T,

^(iaana Parva.] canti parva. 225

attached to tho king, succeed in conquering both this and the
other world." Having governed the Earth with the aid of the
(lualities of self-restraint, truth, and friendship, and having
adored the gods by great sacrifices, the king, earning great
glory, obtains an eternal abode in heaven.*'" — That best of
monarchs, viz., the heroic Vasumanas, ruler of Koc^ala, thus
instructed by Vrihaspati the son of Angiras,, began thenceforth
to protect his subjects.' "^^

Section LXIX.

"Yudhishthira said, — 'What other special duties remain ft r
the king to discharge ? How should he protect his kingdom
and how subdue his foes ?^ How should he employ his spies ?
How should he inspire confidence in the four orders of his
subjects, his own servants, wives, and sons, O Bharata ?'-

"Bhishma said, — 'Listen, O monarch, with attention to the

diverse duties of kings, — to those acts which the king or one

that is in the position of a king should first do.^ The king

should first subdue himself and then seek to subdue his foes.

How should a king who has not been able to conquer his own

self be able to conquer his foes ?* The conquest of these, viz.,

the a^2:reg:ate of five, is rei^arded as the conquest of .self. The

king that has succeeded in subduing his senses is competent

to resibt his foes.^' He should place bodies of foot-soldiers in

his forts, frontiers, towns, parks, and pleasure gardens, 0 dc-

lighter of the Kurus," as also in all places where he himself

goes, and within his own palace, O tiger among men !^ He

should employ as spies men looking like idiots or like those

that are blind and deaf. These should all be persons who

have been thoroughly examined (in rospoct of their ability),

who arc possessed of wisdom, and who are able to endure

hunger and thirst." With [ir^por attention, the king should

set his spies upon all his co in.sullers and friends and sons," in

his city and the provinces, and in the dominions of the chiefs

under him. His spies should be so employed that they may

not know one another.^" He should also, O bull ef Bharata's

race, know the spies of his foes by him^ijlf setting spies

22'i 5IAHABHA11ATA.' [R.yudhariiidim'

in shops and places of amusement;, amid concourses of people,
among beggars/^ in his pleasure gardens and parks, in meet- 1
ings and conclaves of the learned, in the country, in pub-
lic places, in places where he holds his own court, and in
the houses of the citizens/- The king possessed of intelli-
gence may thus ascertain the spies despatched by his foes.
If these be known, the king may derive much benefit, 0 son
of Pandu !^" When the king, by a survey of his own, finds
himself weak, he should then, consulting with his coun-
sellors, make peace with a fee that is stronger/* The king
that is wise should speidily make peace with a foe, even when
he knows that he is not weak, if any adva)itage is to be de-
rived Irom it/^ Engaged in protecting his kingdom with
righteousness, the king should make peace with those that
are possessed of every accomplishment, capa})le of great exer-
tion, virtuous, and honest/" When the king finds himself
threatened with danger and about to be overtaken by ruin, he
should slay all offenders whom he had overlooked before and
all such persons as are ])oiiited at bj- the people/' A king
should hive nothing to do with that person who can neither i
bsnefit nor injure him, or with one who cannot rescue himself ;
from distress/- As regards military operations, a king who is ]
onfiient of his own strength, should, at the head of a large
force, cheerfully and with courage give the order to march, j
without proclaiming his destination, against one destitute of |
allies and friends or already at war with another and (there- j
fore) head'ess (of danger from other quarters), or one weaker \
than himself, having first made arrangements for the protection
of his own capital.*'®'-" A king should not for ever live in sub- I
jection to another possessed of greater jirow.ess. Though weak, ■
ho should seek to aHfiict the stronger, and resolved upon this, '
continue to rule his own.-f-'-'^ He should afHict the kingdom
of the stronger one by me i,us of weapons, fire, and application I

* Kalya means able or strong ; an'fJcrayhdam is 'without allies ;' h
aaaratoram means 'without friends' ; and Vydsaktam\% 'engaged at war f
with another/ — T.

t Ta'parah is exp'ained h\- Nilakantha as Kar.-ha.nap.irah. — T.

'^nmna Parva.] cantt tapta; 524

of poison. He slionkl also cause dissensions amonptsi his coun-
sollors and servants.-- Vrihaspati has said that a king possess-
ed of intelligence should always avoid war for the acquisition
of territory. The ac|nisition of dMinininn should he made by
the three well-known means (of conciliation, gift, and dis-
union).'-^ The king that is possessed of wisdotn should be
gratified with those acquisitions that are made by means of
conciliation, gift, and disunion.'' The king, O delightcr of
the Kurus, should take a sixth o\^ the incomes of his subjects
as tribute for meeting the expenses of protecting them.'^* He
should also forcibly take away wealth, much or little (as the
case may require), from the ten kinds of offenders mentioned
in the scriptures, for the protection of his subjects.-* A king
should, without doubt, look upon liis subjects as his own child-
ren. In determining their disputes, however, he should not
siiow compassion.'-" For hearing tlie complaints and answer.=i
of di'sput-vuts in judicial suits, the king should always appoint
persons possessed of wisdom and a knowledge of the affairs of
the world, for the state really rests upon a proper administra-
tion of justice.-^ The king should set honest and trustworthy
men over his mines, salt, grain, ferries, and elephant corps.^'
The king who always wields with propriety the rod of chas-
tisement earns great merit. The proper regulation of chastise-
ment is the high duty of kings and deserves gre.it applause.""
Th3 king should be conversant with the Vedas and their
branches, possessed of wisdom, engaged in penances, charitable,
and devoted to the performance of sacrifices."' All those qua-
lities should permanently reside in a king. If the king fails to
administer justice, he can neither have heaven nor fame."- If
a king be atUicted by a stronger one, the former, if po.ssessed
of intelligence, shtnild seek refuge in a fort."' A.ssembling
his friends for consultation, he should devise proper means.
Adopting the policy of conciliation and of ]»r< ducing dissen-
sions, he should devise means for waging on war with the
assailant." He should set the inhabitants of the woods on the
high roads and, if necessary, cause whole villages to be re-
moved, trj.nsplanting all the inhabitants to minor t( wns or
the outskirts of great cities.'" Repeatedly assuring his wealthy

29

22$ MAHABHARATA» {Eajadhcimumi*

subjects and the principal officers of the army, he should
cause the inhabitants of the open country to take refuge in
such forts as are well-protected.^^ He should himself with-
draw all stores of grain (from the open country into his forts).
If that becomes impossible, he should destroy them completely
by fire." He should set men for destroying the crops on the
fields of the enemy (by producing disunion among the enemy's
subjects). Failing to do this, he should destroy those crops
by means of his own troops.^^ He should destroy all the
bridges over the rivers in his kingdom. He should bale out
the waters of all the tanks in his dominions, or, if incapable
of baling them out, cause them to be poisoned.'^ Disregard-
ing the duty of protecting his friends, he should, in view of
both present and future circumstances, seek the protection of
the ruler of another kingdom who may happen to be the foe of
his foe and who may be competent to deal with his foe on the
field of battle.**" He should destroy all the smaller forts in
his kingdom. He should also cut down all the smaller trees
excepting those called Chaitya.Y^ He should cause the
branches of all the larger trees to be lopped off, but he should
not touch the very leaves of those called Chaitya^^ He
should raise outer ramparts round his forts, with embrasures
in them, and fill his trenches with water, driving pointed stakes
at their bottom and filling them with crocodiles and sharks.^^
He should keep small openings in his walls for making
sallies from his fort, and carefully make arrangements for
their defence like that of the greater gates.;}:" In all his gates
he should plant destructive engines. He should plant on
tho ramparts (of his forts) ^ataghnis and other weapons.'"^
He should store wood for fuel and dig and repair wells for
supply of water to the garrison.*" He should cause all houses
made of grass and straw to be plastered over with mud, and if

* I follow Nilakantha, in reading this verse. — T.

+ Chaitya trees are those that are regarded holy and unto -which
worship is offered by the people. — T.

X Nilakantha thinks that uccAdsa means breath or air. The small
Aoors, he thinks, are directed to hi kept for the admission of ui#-. — 'T.

fS8an« Parva.] canti parva. 227

it is the suinuier nuntli, he should, from fuar of fire, withdraw
(into a place of safety) all the stores of grass and straw."
He should order all food to be cooked at night. No fire should
be ignited during the day, except fur the daily hovia.*'
Particular care should be taken of the fires in smitherics and
lying-in rooms. Fires kept within the houses of the inhabi-
tants should be well covered.'" For the effectual protection
of the city, it should be proclaimed that condign punishment
will overtake the person who ignites fires by the day timc.'^''
During such times, all beggars, cartmen, eunuchs, lunatics, and
mimes, should, O foremost of men, be driven out of the town,
for if they are permitted to remain, evil will follow/'^ In
places of public resort, in tlrthas, in assemblies, and in the
houses of the citizens, the king should set competent spies.*"'"
The king should cause wide roads to be constructed, and order
shops, and places for the distribution of water, to be opened at
proper stations.'^^ Depots (of diverse necessaries), arsenals,
camps and quarters for soldiers, stations for the keep of horses
and elephants, encampments of soldiers,''* trenches, streets
and bypaths, houses and gardens for retirement and pleasure,
should be so ordered that their sites may not be known to
others, O Yudhishthira.'"" A king who is afflicted by a hostile
army should gather wealth, and store oil ond fat and honey,
and clarified butter, and medicines of all kinds,^'*' and charcoal
and munja grass, leaves, arrows, scribes and draftsmen, grass,
fuel, poisoned arrows," weapons of every kind such as darts,
swords, lances, and others. The king should store such arti-
cles.*^^ He should especially keep ready drugs of every kind,
roots and fruits, the four kinds of physician s,^'^ actors and
dancers, athletes, and persons capable of assuming diverse
disguises. He should decorate his capital and gladden all his
subjects.'"' The king should lose no time in bringing under his
control such persons as may happen to inspire him with fear,
be they his servants or counsellors or citizens or neighbouring
monarchs.''^ After any task of the king has been accomplished,
he should reward those that have aided in its accomplishment

* The fJrth'.u arc eighteen in number; >vuh (T^ the couneil-rQCui; &c.— T»

228 MAHABHARATA. [Rctjadhanuann,-

Avith wealth and uilicr pru})urtiuiialc gilts ixnd thankful b^icech-
es."- It hu-s beeij laid down in the scriptures, O dclighter of
the Kurus, that a king pays off his debt when lie discomfits
his foe or slays him outright.*^ A king should take care of
seven things. Listen to me as I recite them. They are his own
self, his counsel lers, his treasury, his machinery for awarding
punishments, his friends,'* his provinces, and his capital. He
should with care protect his kingdom which consists of these
seven limbs.'''^ That king, O tiger am^ng men, Avho is conver-
sant with the aggregate of six, the triple aggregate, and the
high aggregate of three, succeeds in v/inning the sovereignty
of the whole Earth.'"^ Listen, O Yudhishthira, to what has
been called the aggregate of six. These are ruling in peace
after concluding a treaty (with the foe), marching to battle,
producing disunion among the foe,*'^ concentration of forces for
inspiring the foe with fear, preparedness for war with readi-
ness for peace, and alliances with others."^ Listen now with
attention to what has been called the triple aggregate. They
are decreass, maintenance of what is, and growth. The high
ac^Sfrefate of three consists''" of Virtue, Profit, and Pleasure.
These should be pursued judiciously. By the aid of virtue, a
king succeeds in ruling the Earth for ever.^° Touching this
matter, Angirasa's son Vrihaspati himself has sung two verses.
Blessed be thou, O son of Devaki, it behoveth thee to hear
them.''' — Having discharged all his duties and having protect-
ed the Earth, and having also protected his cities, a king
attains to great happiness in heaven." What are penances
to that king, and what need has he of sacrifices who protects
his people properly ? Such a king should be regarded as one
conversant with every virtue 1' — '^

"Yudhishthira said, — 'There is the science of chastisement,
there is the king, and there are the subjects. Tell me, O
grand^ire, what advantage is derived by one of these from the
others. ''^

"Bhishma said, — 'Listen to me, O king, us I describe, O
Bharata, the great blessedness of the science of chastisement,

' ' ' ■ ■■ . — jy

t I^'-^U^ oj kU di^ti u c-3 Ui.ah'U-gcs hi;; v]jlio'-*.tivns to the aibjccts,— T,

g'lsami Parva.] c.VNTl i'ap.va. 22D

iu sacrod words of gr;uc iin})ort.''' The scIlmico oC cliastisc-
iiijut forces all men to the observance of the duties of their res-
pective orders. Duly administered, it forces people to virtuous
acts.*'* When the four orders attend to their respective duties,
uheu all wholesome barriers are maintained, when peace and
liappiness are made to flow fr:)m the science of chastisement,
when the people become frjed from all fear," and the threo
higher orders endeavour, according to their respective dutitrs,
to maintain harmony, know that men become truly happy
at such times !"* Whether it is the king that makes the
age, or, it is the age that makes the king, is a question
about which thou shouldst not entertain any doubt. The
truth is that the king makes the age.'" Whea the king
rules with a complete and strict reliance on the science of
chastisement, the foremost of ages called Krita is then said
to set iu.f '" Righteousness sets in the Krita age. Nothing
of unrighteousness exists then. The hearts of men belong-
ing to all the four orders do not take any pleasure in un-
righteousness.*^ Without doubt, all men succeed in acquiring
the objects they desire and preserving those that have been
acquired. All the Vedic rites become productive of merit.*'
All the seasons become delightful and free from evil. The
voice, pronunciation, and minds of all men become clear and
cheerful.'^ Diseases disappear and all men become long-lived.
Wives do not become widows, and no person becomes a miser."*
The Earth yields crops without being tilled, and herbs and
plants grow in luxuriance. Barks, leaves, fruits, and roots,
become vigorous and abundant.'" No unrighteousness is seen.
Nothing but ricfhteousness exists. Know these to be the
characteristics, O Yudhishthira, of the Krita age l**^ When
the king relies upon only three of the four parts of the science
of chastisement leaving out a fourth, the age called Trcld
sets in.'' A fourtli part oi unrighteousness follows in the train

* The ablative has here the sense of "towards." — T.

t The correct reading seems to be (r:shtham and not irightam. If
the latter reading be preferred, id wguM mean "the age called liriia tbu6
t'Jmc^ in Xijac's covu-iC»"— I,

230 M.VHABHARATA. [Rajadhavmanii'

of such observance (of the great science) by three-fourths. The
Earth yields crops but waits for tillage. The herbs and plants
grow (dapendiiig upon tillage).'* When the king observes
the great science by only a half, leaving out the other half,
then the age that sets in is called Dwdpara.^^ A moiety of
unrighteousness follows in the train of such observance of the
great science by half. The Earth requires tillage and yields
crops by half.^" When the king, abandoning the great science
totally, oppresses his subjects by evil means of diverse kinds,,
the age that sets in is called Kali.^^ During the age
called Kali, unrighteousness becomes full and nothing of
righteousness is seen. The hearts of men, of all the orders,
fall away from their respective duties."" Cudras live by adopt-
ing lives of mendicancy, and Brahmanas live by serving others.
Men fail to acquire the objects they desire and preserve those
already acquired. Intermixture of the four orders takes
place."* Vedic rites fail to produce fruits. All the seasons
cease to be delightful and become fraught with evil.'* The
voice, pronunciation, and minds of men lose vigor. Diseases
appear, and men die prematurely.'^ Wives become widows,
and many cruel men are seen. The clouds do not pour sea-
sonably, and crops fail.*" All kinds of moisture also fail,
when the king does not, with proper attention to the great
science protect the subjects."' The king is the creator of the
Krita age, of the Tretd, and of the Dwaj^ara. The king is
the cause of the fourth age (called Kali)°' If he causes the
Krita age, he attains to everlasting heaven. If he causes the
Treta age, he acquires heaven for a period that is limited.^"
If he causes the Dwapara, he attains to blessedness in heaven
according to the measure of his merits. By causing the Kali
age, the king incurs a heavy load of sin.^*^" Stained by
wickedness, he rots in hell for innumerable years, for sink-
ing in the sins of his subjects, he incurs great sin and infamy
himself.'" Keeping the great science in his view, the Ksha-
triya possessed of learning should strive to acquire those ob-
jects which he desires and protect those that have been already
acquired.^''- The science of chastisement, which establishes all
mou in the obocrvance of fchcir respective duticS; which is

^Isana rarva.] Caxti rARVA. 231.

the groundwork of all wholesome distinctions, and which truly
upholds the world and sets it agoing, if properly administer-
ed, protects all men like the mother and the father protecting
their children /"•'' Know, O bull among men, that the very
lives of creatures depend upon it. The highest merit a king
can acquire is acquaintance with the science of chastisement
and administering it properly."* Therefore, 0 thou of Kuru's
race, protect thy subjects righteously, with the aid of that
great science ! By protecting thy subjects and adopting such
a conduct, thou wilt surely attain to such blessedness in heaven
as is difficult of acquisition.' ""'

Section LXX.

"Yudhishthira said, — 'By adopting that conduct, 0 thou
that art conversant with every kind of behaviour, can a king
succeed in easily acquiring, both here and hereafter, objects
productive of happiness in the end i''-

"Bhishma said, — "There are these thirtysix virtues (which
a king should observe). They are connected with thirtysix
others. A virtuous person, by attending to those qualities,
can certainly acquire great merit.'^ The king should observe
his duties without wrath and malice. He should not abandon
kindness. He should have faith. He should acquire wealth
without persecution and cruelty. He should pursue pleasure
without attachments.' He should, with cheerfuhiess, utter what
is agreeable, and be brave without brag. He should be liberal
but should not make gifts to persons that are unobserving. He
should have prowess without cruelty.* He should make alli-
ances, avoiding those that are wicked. He should not act
with hostility towards friends. He should jiever employ }»ersons
not devoted to him as his spies and secret agents. He should
never accomplish his objects by persecution." He should never
disclose his jnirposes before p( rsons that are wicked. He should
speak of the mcrito of others but never his own. He should
tike wealth from his subjects but never from those that are
good. He should never employ « r t.<,l{c the assistance of persons
tli'.U are wicked." He should never inflict punishment with-

232 mahabharata'^ [Hajadharmanu'

out careful enquiry. He should never disclose his counsels,
He should give away, but not to persons that are covetous.
Hs should repjse cjnfiience on others but never on those that
have injured hiniJ He should not cherish malice. He should
protest his weddad wives. He should be pure and should not
always be melted by compassion. He should not indulge much
in female companionship. He should take food that is whole-
some and never that which is otherwise.^ He should without
pride pay regards to those that deserve them, and serve his
preceptors and seniors with sincerity. He should worship the
g-)ds without pride. He should seek prosperity, but never do
anything that brings infamy." He should wait (upon his
seniori) with humility. He should be clever in business but
should always w:ut for the proper time. He should comfort
men and never send thcni away with empty speeches. Having
favored a person, he should not abandon him.^" He should
never strike in ignorance. Having slain his foe he should
never indulge in sorrow. He should display wrath, but should
never do so when there is no occasion. He should be mild, but
never to those that have offended.'^ Conduct thyself thus
while ruling thy kingdom if thou wishest to have prosperity !
The king that behaves otherwise incurs great danger.^"
That king who observes all these virtues that I have men-
tioned, reaps many blessings on Earth and great rewards in
eavcn. '■'^

Vai^ampayana continued, — "Hearing these words of Can-
tanu's son, king Yudhishthira, docile in receiving instruction,
possessed of great intelligence, and protected by Bhima and
others, then worshipped his grandsire and from that time began
to rale according to that teaching."*

Section LXXI.

"Yudhishthira said, — 'Tell me, O grandsire, in what way
should the king protect his subjects so as to be able to avoid
grief and so as not to offend against rightcousne?s ?'^

"Bhishma said, — 'I shall recite, O kirig, (hose eicrnal duties
in brief, for if 1 were to n.cntion them in detail, I would never

^asana Farva.] CANTI parva. 8S^'

attain to their oiid.- Th )u shouldst worship those Brahmanas
thnt are devoted to their duties, possessed of learning, regular
in worsliipping the gods, observant of high vows, and endued
with other accomplishments, when they come to thy abode,
and employ them in officiating in thy sacrifices.'' With thy
priest accompanying thee, thou shouldst rise up when they
approach, and touch and worship their feet, and do every
other act that is necessary.* Doing these acts of piety and
discharging other acts that are for thy own good, thou shouldsC
(by presents) cause those Brilhmanas to utter benedictions on
thee for the success of thy purposes." Endued with sincerity,
and wisdom and intelligence, O Bharata, thou shouldst adopt
truth and avoid lust and wrath.'' That foolish king who
pursues Profit without driving away lust and wrath, fails to
ac [uire virtue and ultimately sacrifices Profit as well.'' Never
employ those that are covetous and foolish in matters connected
with Pleasure and Profit. Thou shouldst always employ in all
thy acts those that arc free from covetousness and possessed of
intelligence." Stained with lust and wrath and unskilled in
the transaction of business; foolish persons, if vested with
authority in matters of Profit, always oppress the people by
diverse contrivances productive of mischief.'-' With a sixth
part, upon fair calculation, of the yield of the soil, as his tri-
bute, with fines and forfeitures levied upon offenders, with the
imposts, according to the scriptures, upon merchants and
traders in return for the protection granted to them, a king
should fill his treasury.*^** Realising this just tribute and
governing the kingdom properly, the king should, with heedful-
nes-^, act in such a way that his subjects may not feel tho
pressure of want.^^ Men become deeply devoted to that kino-
who discharges tho duty of protection properly, who is endued
with liberality, who is steady in the observance of righteous-
ness, who is vigilant, and who is free from lust and hate.'"- Ne\er
llesire to fill thy treasury by acting unrighteously or from
covetousness. That king who does not act in accordance with
the scriptures f;vils to earn wealth and religioiis merit.'' That

* /. e., tlies^ are tho t.nio souv-e^ of tlie r«nal revenue. — T»
30

23^ JiAHABHARATA, [ILljadharmami'

king who is mindful only of the means of acquiring wealth,
never succeeds in acquiring both religious merit and wealth.
The wealth again that he acquires (by such means) is seem to
J)e lavished on unworthy objects.*" That avaricious king who
through folly oppresses his subjects by levying taxes not sanc-
tioned by the scriptures, is said to wrong his own self,^** As
a person desirous of milk never obtains any by cutting off
the udders of a cow, similarly a kingdom afflicted by improper
means, never yields any profit to the king.-f" He who treats
a milch cow with tenderness always obtains milk from it.
Similarly, the king who rules his kingdom by the aid of
proper means, reaps much fruit from it,^^ By protecting a
kingdom properly and ruling it by the aid of judicious means,
a king, O Yudhishthira, may succeed in always obtaining
much wealth.^^ The Earth, well protected by the king, yields
crops and gold (to the ruler and the ruled) even like a grati-
fied mother yielding milk to her child.'^ Imitate the example,
O king, of the flowerman and not of the charcoal-maker.
Bacoming such and discharging the duty of protection, thou
mayst be able to enjoy the Earth for ever.:}:"'' If in attacking
■an enemy's kingdom thy treasury becomes exhausted, thou
mayst refill it by taking wealth from all except Brahmanas."*-
•Let not thy heart be moved, even when tliou art in great
■distress, upon seeing Brahman as possessed of wealth. I need
pot apeak then of what thou shouldst do when thou art
in affluence." Thou shouldst give them wealth to the best
of thy power and as they deserve, and protect them, comfort-
ing them on all occasions. By conducting thyself in this
way, thou mayst acquire such regions hereafter as are most
dliScult of acquisition,"^ Adopting such virtuous behaviour, do

* The merging is that if a king attends only to the acquisition of
-weaUh, he may succeed in acquiring wealth, but he will never succeed
in earning religions merit. — T.

t Litei-ally, 'never flourishes.' — T.

X The clurcoal-makcr uproots trees anJ plants, and burns them for
producing his ttock-in-trade. The flowerman, on the other hand, waters
Uis treea »ai plants, and gatlwrs oaly their pi'^iuae.— T,

^dsana Parva.] canti parva. 235-

thou protect thy subjects. Thou mayst then obtain, O de-
li^hter of the Kurus, fame th-^t is evorlastiiig, high, and
pure.-* Protect thy subjects righteously, O son of Pandn, for
no rej^ret or pain will then be thine.^'' Protection of the
subject is the highest duty of the king, since compassion to-
all creatures and protecting them from injury has been said to
be the highest merit.-"^ Persons conversant with duties regard-
that to be the highest merit of the king, when, engao-ed in
protecting all craatures, the king displays compassion towards
them." The sin a king incurs by neglecting for a single day
to protect his subjects from fear is such that he does not attain
to the end of his sufft;rii:gs (for it) in hell till after a thousand
years.-" The merit a king earns by protecting his subject.<i
righteously for a single day is such that he enjoys its reward"
in heaven for ten thousand years.-" All those regions that ar©
ac'juired by persons leadijig duly the Garhastya, the Brahma-
charyya, and the Vanaprastha modes of life, are soon acquired
by a king by only protecting his subjects righteously.'" Do
thou, O son of Kunti, observe with great care this duty (of
protection). Thou shalt then obtain the reward of righteous-
ness and no grief and pain will be thine. Tliou shaU., O sou
of Panda, obtain great prosperity in heaven.-^ Merit like
this is impossible to be acquired by persons that are not
kings. A person, therefore, who is a king, and no other, can
succeed in earning such reward of virtue.'- Possessed of
intelligence, thou hast obtained a kingdom. Do thou protect
thy subjects righteously. Gratify Indra with offerings of
^oma and thy friends and well-wishers with the objects of
their wishes !' "^^

Section LXXII.

"Bhishma said, — 'That person, 0 king, who would protect
the good and punish the wicked, should be appointed as his
priest by the king.^ In this connection is cited the old story
about the discourse between Pururavas the son of Aila and
Matari(;.wan.^

•' 'Pururavas said,— "Whence ha? th9.BrSh|o»na spr-i^-g and

230 MAHABHARATA» R'ljadharmdnU'

whence the three other orders ? For what reason also has
the Brahraana become the foremost ? Tt behoveth thee to tell
me all this '^ —

" 'Matarigwan answered, — The Brahmana, O best of kings,
has spring from the mouth of Brahman. The Kshatriya has
snrunor from his two arms, and the Vaicya from his two thighs.*
For waiting upon these three orders, 0 ruler of men, a fourth
order, viz., the Cadra, sprung into life, being created from
the feet (of Brahman).'^ Originally created thus, the Bra,h-
mana takes birth on Earth as the lord of all creatures, his
duty being the keep of the Vedas and the other scriptures.*"
Then, for ruling the Earth and wielding the red of chastise-
ment and protecting all creatures, the second order, viz., the
Kshatriya was created.'' The Vaicya was created for support-
ing the two other orders and himself by cultivation and trade,
and, finally, it Avas ordained by Brahman that the Cudra
should serve the three orders as a menial.^ —

" 'Pururavas said, — Tell me truly, O god of Wind, to
whom does this Earth righteously belong ! Does it belong to
the Brahmana or to the Kshatriya ?'' —

" 'The god of Wind said, — Everything that exists in the
universe belongs to the Brahmana in consequence of his birth
and precedence. Persons conversant with morality say this.^°
What the Brahmana eats is his own. The place he inhabits
is his own. What he gives away is his own. He deserves the
veneration of all the (other) orders. He is the first-born and
the foremost.^'- As a woman, in the absence of her husband,
accepts his younger brother for him, even so the Earth, in
consequence of the refusal of the Brahmana, has accepted his
next-born, viz., the Kshatriya, for her lord. This is the
first rule. In times, however, of distress, there is an excep-
tion to this.^^ If thou seekest to discharge the duties of thy
order and wishcst to obtain the highest place in heaven, then
jrive unto the Brahmana all the land thou mayst succeed
in conquering,^" unto him that is possessed of learning and
virtuous conduct, that is conversant with duties and observant of

* Dko.nncdcocha literalJy mean's the 'rcpoaitary of all duties.'— T.

cnsuna ParfdJ] c\NTi pakva. S^jT

peni,nce=;, that is satisfie I with the; duties of his order and not
covetous of weaUh.^* The weli-boni Brahmana, possessed of
wisdom and humility guides the king in every rn;',i1er l)y his
own great intelligence."^ By means of sound counsels he causes
the king to earn prosperity. The Bruhmann, points out to
the king the duties the latter U to observe.'" As long as a
wise king, observant of the duties ot his order, and bereft of
pride, is desirous of listening to the instructions of the Brah-
mana, so long is he honored and so long does he enjoy fame.
The priest of the king, therefore, has a share in the merit
that the king acquires,'' When the king behaves himself
thus, all his subjects, relying upon him, become virtuous in
their behaviour, attentive to their duties, and freed from every
fear.^' The king obtains a fourth part of those righteous acts
which his subjects, properly protected by him, perform in liis
kingdom. ^'^ The gods, men, Pitris, Gandharvas, Uragas, and
Mdkshasas, all depend upon sacrifices for their support. In
a country destitute of a king, there can be no sacrifice.-'*
The gods and the Pitris subsist on the offerings made in
sacrifices. Sacrifice, however, depends upon llie king.-^ In
the season of summer, men desire comfort from the shade of
trees, cool water, and cool breezes. In the season of winter
they derive comfort from fire, warm clothes, and the sun."*
The heart of man may find jileasure in sound, touch, taste,
vision, and scent. The man, however, who is inspired with
fear, finds no pleasure in all these things." That person who
dispells the fears of men obtains great merit. There is no
gift so valuable in the three worlds as the gift of life.-* The
king is Indra. The king is Yama. The king is Dharma. The
king assumes ditTercnt forms. The king sustains and supports
everything. — ' "■^'

Section LKXllI.

"Bhishma said, — 'The king, with an eye to both religious
merit and profit whose considerations are often very intricate,
should, without delay, appoint a priest possessed of learning
and intimate ac^uaintanco ^vith the Vedas and the (oth^rjf

238 MA.HABHAR\TA. [RdjudharmrinU''

scripture?.^ Those kings that have priests possessed of virtu-
ous souls and conversant with policy, and that are themselves
possessed of such attributes, enjoy prosperity in every direc-
tion.* Both the priest and the king should have such quali-
ties as are worthy of regard and should be observant of vows
and peni-nces. They would then succeed in supporting and
ao"randising the subjects and the deities, the I'itris and the
children.*' It is laid down that they should be possessed of
similar hearts and should be each other's friends. In conse-
quence of such friendship between Brahmana and Kshalriya,
the subjects become happy.^ If they do not regard each other,
destruction would overtake the people. The Brahmana and
the Kshatriya are said to be the progenitors of all men.'"'
In this connection is cited the old story about the discourse
between Aila's son and Kai^yapa. Listen to it, O Yudhish-
thira !'

" 'Aila's son said, — When the Brahmana forsakes the Ksha-
triya or the Kshatriya forsakes the Brahmana, who amongst
them should be regarded superior and upon whom do the
other orders rely and maintain themselves?^ —

'"Ka^yapa said, — Ruin overtakes the kingdom of the Ksha-
triya when the Brahmana and Kshatriya contend with each
other. Rubbers infest thi-t kingdom in which confusion prevails,
and all good men regard the ruler to be a Mleccha} Their oxen
do not thrive, nor their children. Their pots (of milk) are not
churned, and no sacrifices are performed there. The children
do not study the Vedas in kingdoms where Brahmanas aban-
don Kshatriyas.'' In their houses wealth does not increase.
Their children do not become good and do not study the scrip-
tures and perform sacrifices. Those Kshatriyas that abandon
Brahmanas become impure in blood and assume the nature of
robbers.^*' The Brahmana and the Kshatriya are connected
vrith each other naturally, and each protects the other. The
Kshatriya is the cause of the Brahmana's growth and the
Brahmana is the cause of the Kshatriyas growth.'^ When

* C/uWre« is a pleonasm for sM6jec<«, suggested by the word PUrh
^0 which it is a;ititheb'ical.— 'Tt

flscina Parva.] CXNTI parva. ZnO

each helps the other, both attain to great prosperity. If their
friendship, existing from days of old, breaks, a confu.'^ion .sets
over everything/- No person desirous of crossing the ocean
of life succeeds in his task even as a small bi at floating
on the bosom of the sea. The four orders of men become
confounded and destruction overtakes all/' If the Brahmana
who is like a tree is protected, it then showers gold and honey.
If, on the other hand, it is not protected, it then showers
tears and sin. * When Brahmanas fall away from the Vedas
and (,in the absence of a Kshatriya ruler) seek protection from
the scriptures, then Indri does not pour rain seasonably and
diverse kinds of calamities ceaselessly afHict the kingdom/*
When a sinful wretch having slam a woman or a Brfihmana
does not incur obloquy in assemblies of fellowm.en and has not
to stand in fear of the king, then danger threatens the Ksha-
triya ruler/" In consequence of the ?ins perpetrated by sinful
men, the god Radra appears in the kingdom. Indeed, the
sinful by their sins bring upon them that god of vengean.ce.
Ha then destroys all, the honest and the wicked alike (without
making any distinction)/^ —

" 'Aila said, — Whence does Rudra spring ? What ako is
his form ? Creatures are seen to be destroyed by creatures.
Tell mo all this, O Ka^yapa ! Whence does the god Rudra

spring?^' —

" 'Kacyapa s;T,id, — Rudra exists in the hearts of men. He
destroys the bodies themselves in which he dwells as also the
bodies of others. Rudra has been said to be like atmospheric
visitations and his form is like that of the wind-gods.'" —

" 'Aila said, — The Wind does not, by blowing, visibly des-
troy men on all occasions, nor di es the deity of the clouds do
so by pouring rain. On the other hand, it is seen among men
that they lose their senses and are slain through lust and
malice.'" —

" 'Ka(;yapa said, — Fire, blazing forth in one house, burn-
etii a whole quarter or an entire village. Similarly, this
daity stupilios the senses of .^o ne one and then that stupefrx-
tioii touches rill, the honest a;.d the wickeJ alike, without
any distinction.'-' — ■

24a M.\,BABHARATA» [Retjadhavmcinu*

" 'Aila said, — If chastisement touches all, viz., the honest
and the wicked alike, in consequence of the sins perpetrated
by the sinful, why should men, in that case, do acts that are
good ? Indeed, why should they abstain from wicked acts ?'" —

" 'Kagyapa said, — By avoiding all connection with the sin-
ful, one becomes pure and stainless. In consequence, however,
of their being mixed with the sinful, the sinless are overtaken
by chastisement. Wood that is wet, if mixed with wood that
is dry, is consumed by fire in consequence of such co-existence.
The sinless, therefore, should never mingle with the sinful. — ^'

"'Aila said, — The Earth holds the honest and the wicked.
The sun warms the honest and the wicked. The wind blows
equally for them. Water cleanses tlioni equally ! — ^*

" 'Ka(;yapa said, — Such, indeed, is the course of this world,
O prince ! It is not so, however, hereafter. In the other
World, there is great dilforenco of condition between the person
that acts righteously and him that acts sinfully.-" The re-
gions t'hat meritorious men acquire are full of honey and pos-
sessed of the splendour of gold or of a fire upon which clarified
butter has been poui'od. Those reL;ions also are likened to the
navel of ambrosia. Tlie meritorious i»ers<.n enjoys great felici-
ty there. Djath, decrepitude, and sorrow, are not there.^*
The region for the sinful is hell. Darkness and ceaseless pain
are there, and it is full of sorrow. Sinking in infamy, the
man of sinful deeds indulges in regret there for many ye&YS.^'
In conse |uence of a disuni<ni between Brahmanas and Ksha-
triyas, unbearable griefs aHilict the people. Knowing this, a
king should appoint a (Brahmana) priest possessed of experi-
ence and wide knowledge."'' A king should first install the
priest in his office, and then c uisu his own coronation. This
has been laid down in the ordinance. The oi'dinances declare
that the Brahmana is the foremost of all creatures. Men ac-
quainted with the Vedas say that the Brahmana was created
first.-" In conse (ueiico of the precedence of his birth, all things
that are good in this world are vested in him. The rightful
owner of all the best things that have flowed from the Creator,
the Brahmana is also, for .such precedence, worthy of the res-
pect and the worship of all crcature-=i.^" A king, however,

'C-Hsana Parva.] canti parva. 51-1

powerful, should, accordiug to the dictates of the scriptures,
bestow upon the Brahmana v/hatever is best an<l distii)guishr-i
above others.^^ The Brahmana contributes to the af^jjrandi'e-
mont of the Kshatriya, and the Kshatriya to the aggrandise-
ment of the Brahmana. Brahmanas should, therefore, be es-
pecially and always worshipped by kings. — ' "^^

Section LXXir.

"Bhishma said, — 'It is said that the preservation and growth
of the kingdom rest upon the king. The preservation and
growth of the king rests upon the king's priest,^ That king-
dom enjoys true felicity where the invisible fears of the subjects
are di5i)elled by the Br.ahmana and all visible fears are dis-
pelled by the king with the might of his arms.^ In this con-
nection is cited the old narrative of the discourse between king
Muchukunda and Vai(^ravana.^ King Muchukunda, having
subjugated the whole Earth, repaired to the lord of Alaka for
testing his strength * King Vaicravana created (by ascetic
power) a large force of Rdlcshasas. These grinded the forces
led by Muchukund-i." Beholding the slaughter of his army,
king Muchukunda, O chastiser of foes, began to rebuke his
own learned priest (Va(;ishtha)." Thereupon that foremost
of righteous persons, viz., Va9ishtha, underwent very severe
penances and, causing those Rikshasas to be slain, ascertained
the true course upon which Muchiikunda was bent.'^ When
king Vai^ravana's troops were being slaughtered, he showed
himself unto Muchukunda and said these words.

" 'The Lord of treasures said, — Many kings of old, more
powerful than thou art, aided by their priests, had never
approached me thus.^ All of them were skilled in weapons
and all of them were possessed of might. Regarding mo an
the grantor of weal and woe, they approached me for ofiering
worship.^* In truth, if thou hast might of arms, it behoves
thee to display it. Why dost thou act so proudly, aided by
Brahmana might (^^ — Enraged at iho.«;e words, Muchukunda,
without pride and fear, said unto the Lord of treasures thoje
words fraught with roason and justice.^- — Tiie Self-born Bi-ah-

S42 mahabharata' [Rajadharmami*

man created the Brahman a and the Kshatriya. They have a
common origin. If they apply tlieir forces separately, they
would never be able to uphold the world.'-^ The power of
penances and 'mantras was bestowed upon Brahmanas ; the
might of arm and of weapons was bestowed upon Kshatriyas/*
Aggrandised by both kinds of might, kings should protect
their subjects. I am acting in that way. Why dost thou, O
lord of Alaka, rebuke me then ?'■' — Thus addressed, Vai^ra-
vana said unto Muchukunda aud his priest, — I never, without
being ordered (by the Self-create) bestow sovereignty upon
any one. Nor do I ever, without being ordered, take it away
from any one. Know this, 0 king !^* Do thou rule then
the whole Earth without bounds ! — Thus addressed, khig
Muchukunda replied, saying," — I do not, O king, desire to
enjoy sovereignty obtained in gift from thee ! I desire to enjoy
sovereignty obtained by the might of my own arms I'^-' — ■

"Bhishma continued, — 'At these words of Muchukunda,
Vaigravana, seeing the king fearless in the observance of
Kshatriya duties, became filled with surprise.^^ King Muchu-
kunda, devoted to Kshatriya duties, continued to rule the
entire Earth obtained by the might of his own arms.-" That
virtuous king who rules his kingdom, aided by and yielding
precedence to the Brahmana, succeeds in subjugating the
whole Earth and achieving great fame.''^ The Brahmana should
every day perform his religious rites and the Kshatriya should
always be armed with weapons. Between them they are the
rightful owners of everything in the universe.' ""

Section LXXV.

"Yudhishthira said, — 'Toll me, O grandsire, that conduct
by which a king succeeds in aggrandising his subjects and
earning re:jions of felicity in the other world.'^

"Bhishma said, — 'The king should be liberal and should
perform sacrifices, 0 Bharata ! He should be observant of
vows and penances, and should be devoted to the duty of
protecting his subjects.^ Righteously protecting all his sub-
jects, he should bjuor .Ul righteous persons by standing up

fnsana Parva.] oanti parva. 2i3

when they come and by m:ikii)g gifts unto them.' If the
king regards it, righteousness becomes regarded eve rywh era.
Whatever acts and things are liked by the king are liked by
his s ibjects.* Unto his foes the king should always be like
Djith, 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 Bhilrata,
earns a fourth part of the merit that his subjects earn under
his protection/' By only protecting his subects 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 of also the sin that
his subjects commit in consequence of any distress in the king-
dom 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 becom-
ing 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 man
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 thev should the Brahmana's
body or life. The person that offends against Brahnianas
should be exiled from the kingdom. ^^ Everything is protected
hy 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 compe-
tent 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 de-
sires never succeeds in protecting his subjects.'^*

"Yudhishthira said, — 'I do not, for a moment, desire the
happiness that sovereignty bestows or sovereigny itself fur its
own seek. 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

244 MAnABHARATA. [RCijadharmdnU'

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 be-
coming an ascetic subsisting upon fruits and roots.'^ ~^^

"Bhishma said, — 'I know, O Yudhishthira, what the nature
of thy heart is, and how inofifensive is thy disposition. Thon
ivilt not, however, by in often siven ess 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.'^ FoIIoav 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
inoftensiveness of conduct. By becoming so, thou wouldst
not succeed in earning that merit of righteousness which arises
from protecting subjects.-^ The beha\iour thou wishest to
adopt, impelled by thy own intelligence and wisdum, is not
consistent with those blessings which thy sire Pandu or thy
mother Kunti used to solicit for thee.^^ Thy sire always soli-
cited for thee courage, might, and truth. Kunti always soli-
cited for thee high-mindedness and liberality.-^ The oft"erings
■with Siuahd and Sivadhd in graddhas and sacrifices are always
asked from children by the Fitris 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 per-
form them.^-^ The fame, O son of Kunti, is never tarnished of
men that even fail in bearing the burthens 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 burthen. (What need then be said of thee that art a
human being ?) One incurs no censure if only his acts and
words be proper, for success is said to depend upon acts (and
words)." No person, be he a maii virtuously following the
domestic mode of life, or be he a king, or be he a Brahma-
charin, 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 ab&tain from all

fdsana Purva.] caxti pauta. 2t5

acts, for total abstention from acts is very sinful.-' Wlicn a
hisfh-born and righteous person succeeds in obtaining affluence,
the king then succeeds in obtainina; ]irosiierity in all his
aft'airs.^° 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 lie 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, 0 sire, are conducive 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 k newest !'*'

"Bhishma said, — 'That man from whom a jterson 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 gocd. and slay the
wicked !^* Let thy friends, together with all honest men,
derive their support from theo, like all creatures from the
doity 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, uftcctionate towards all, and equit-
able, and just.' "'^

Section LXXVI.

" Yudhishthira said, — 'O grandsire, amongst Brahman as
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 pos-
sessed of learning and beneficent features, and that look upon
all creatures with an equal eye. are said to be equal to Brah-
tna.- They that are conversant with the Richs, the Yajiis,
and the Sdmans, and who are devoted to the practices of
their order, are,. 0 king, equal to the very gods.] Those,

2-iG M.VHABHARATA. RiljadhctrmauU'

however, amongst them that are not well-born and not devoted
to the duties of (heir orier, and are, besides, wedded to evil
practices, are like Cudras.* A virtuous king should realise
tribute from and impress without pay into the public service
those Brahmanas that are not possessed of Yedic lore and
that have not their own fires to worshi]).^ 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 Vai^yas and Cudras, they that officiate in sacri-
fices on behalf of a whole village, and they that make voyages
on the ocean, — the.>c five are regarded as Cliandalas among
Brahmanas.**^ They amongst them that become Ritivijas,
Parohitas, counsellers, envoys, and messengers, become, O
king, equal to Kshatriyas.-f*^ They amongst them that ride
horses or elephants or cars or become foot-soldiers, become, O
king, equal to Vai^.yas.^ If the king's treasury is not full, he
may realise tribute from these. In realising tribute, the king,
however, should except 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 Brah-
manas 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 mak-
ing his people virtuous, he should punish and separate them
from their betters. "•' That king, 0 monarch, in whose terri-
tories a Brfihmana 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 i'ersed in the Vedas
and observant of vows becomes, through want of sustenance,
a thief, it is the duty of the king to provide fur his support.^*
If, aftar provision has been made for his support, he does not

* MahUpathika is believe! 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 ' — T.

+ A Ritwij is a priest employed on a special occasion. A Purohita is
one who ahvayg act:3 as a priest. — T. ,

I

^asana Parva.] canti parta. 2^7

abstain from thcl'ts, ho should then, O scorcher of foes, ha
banished from the kingdom with all his kinsmen.' "^*

Section LXXVII.

"Yudhishthira said, — 'Of whose wealth, 0 bull of Bharata'
race, is the kinsc regjarded to be the h:)rd / And what conduefc
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 a'l persons except Brah-
mmas, as also of those Brahraanas that are not observant of
their proper duties.^ The king should not spare those Brah-
manas 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 Brfihmana beconles a thief, is
regarded to be the author of that misdeed. The king it is
that becomes sinful on that account.* In consequence of such
a circumstance, kings regard themselves to be worthy of re-
proach. 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 Rdkshasd while the latter Avas about to abduct him
away." Of rigid vows and possessed of Vedic lore, the king of
the Kaikeyas, 0 monarch, while living in the Avoods, was
forcibly seized on a certain occasion by a Rdkshasa.''

'"The kin^J- said, — There is no thief in mv territories, nor
any person of wicked behaviour, ncr 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 posses?cil 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 sacri-
fices. How then hast thou been able to pos.«e3S my soul ?" In
my dominions no sacrifice has bc^n performed without complet-
ing it by Dakskind. No one in my dominions studies the
Vedxs who i? not obser-.-ant of vo'.vs. How then hast thou

o

4-$ MAHAiiHARATA. [Rdjadharmlnif

been able to possess my soul ?'" The Brahmanas in my king-
dom teach, study, sacrifice, officiate at others' 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 V- The Ksha-
triyas in my kingdom are all devoted to the duties of 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. Thoy
protect the Brahmanas and never fly from battle. How then
hast thou been able to possess my soul ?^'"-* The Vai^yas in
ray dominion are all observant of the duties of their order.
With simplicity and without deceit they derive their suste-
nance 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, are self-restrained, and pure, and attached to their rela-
tives and kinsmen. How then hast thou been able to possess
my heart ?^° The Cudras in my kingdom, observant of the
duties of their order, humbly and duly serve and wait upon
the other three ord.'rs without entertaining any malice to-
wards 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 ex terrain ater of the special cus-
toms 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 honored 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 Brahmachcirin begs his food, and no
one who leads the Biksha mode of life desires to be u Bruh-

flsana Parva.] canti pauva. ti^

^iiachdrin. No ono who is not n Ritivlj pours libations (of
clarified butter) upon the sacrificial iiie. How then hast, thou
■been able to possess my soul ?-■ I never disregard the learned
pr 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 conversnt with all duties. Possessed
•of great intelligence, he has the fullest power over my king-
dom.-* By gifts I desire to acquire knowledge, and by truth
and the protection of Brahmanas, I desire to attaiii regions of
blessedness in heaven. By service I attach rnyself to my ]ire-
ceptors. I have no fear of Rdkshasas .'■' In my kingdom
there are no widows, no wicked Brilhmanas, no Brahniana
.that has fallen away from his duties, no decietful person, no
thief, no Bralnnana that officiates in the sacrifices of people
-for whom he should never officiate, and )io perpetrator of sin-
ful deed-^. I have no fear of Jldkshasas.'^ There is no .space
in my bod\', of even two lingers' 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 po.s-'oss my heart ?-'
The people ot my kingdom always invoke blessings upon me
in order that I may always be able to protect kine and Erah-
manas and perform sacrifices. How then hast thou been abla
to possess me P^ —

"The Rdkshasa .said, — Since thou art observant of thy
duties under all circumstances, therefore, O king of the Kai-
keyas, go back to thy abode ! Bies.sed be thou, I leave thee !^'
They, 0 king of the Kaikeyas, who protect kine and Br.l,h-
manas and all their subjects, have nothing to fear from
Jldkshasafi, and much less from sinful persons.'" .Those kin^^s
that give the lead to Brahmanas and whose niiglit depends
upon that of the Brahmanas, and whose subjects discharge. the
duties of hospitality, always succeed in acquiring heaven !^' — '

"Bhishma continued, — 'Thou shouldst, therefore, ].rotec(j

the Brrihnianas, Protected by thee, they will protect thee in

return. Their blessings, O king, would surely descend upon

Vings of rigrhte )us behavior."- For the sake of righteousnes.9,

^B^ MAHABHARATA, [Rajadhavmami*

Vthose Brahmanas that are not observant of the duties of their
-order should be chastised and separated (into a distinct class)
^from their betters/^ A king who conducts himself in this
•way towards the people of his city and the proviucos, obtains
".^prosperity here and residence in heaven with Indra.' "•*

Section LXXVIII.

■''Yudhishthira said, — 'It has been said that in seasons of
.■distress a Brahmana may support himself by the practice of
"Kshatriya duties. Can he, however, at any time, support
Jiimself by the practice of the duties laid down for the
/Vai9yas ?'^

"Bhishma said, — 'When a Brahrnana loses his means of
.support and falls into distress, he may certainly betake him-
■self to the practices of a Vai<;ya and derive his support by
iigriculture and keeping cattle, if, of course, he is incompe-
:tent for Kshatriya duties.'*

"Yudhishthira said, — 'If a Brahmana, 0 bull of Bharata's
■race, betakes himself to the duties of a Vai(;ya, what articles
may he sell without losing his prospect of heaven ?'^

"Bhishma said, — 'Wines, salt, sessamum seeds, animals
-having manes, bulls, honey, meat, and cooked food, O Yu-
dhishthira,* 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 gcd
■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
!& 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, 0 Bharata!'* — We
^i\\ eat this cooked food of thine. Thou mayst cook these

■* Ai»a is raw food, such a? paddy or un-jooked «1«e, or fruits,
Ac— T,

fSsana Parva.] ganti parva. SiT

raw things (that we give in exchange). — In a compact of
this kind there is no sin." Listen, 0 Yudhishthira, I shall
speak to thoe of the eternal practice, existing from days of
old, of persons conducting themselves according to approved
usages !* — I give thee this. Give mo this other thing in re-
turn ! — Exchange by such agreement is righteous. To tako
things by force, however, is sinful,'" Even such is the course;
of the old usage followed by the liisliis 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, theny
of course, the power of the king decreases.^^ By what meaiiH
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 enhance
the strength of the king.^"^ BiSlhmanas are said to be tho
refuge of the king while his power suffers decay. A Aviso
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 robber."?,
breaking through all restraints, spread devastation around,
all the orders may take up anus. By so doing they incur na
sin, O Yudhishthira!'^'

"Yudhishthira said^ — 'If all the Kshatrlyas 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 T'" i

"Bhishma said, — 'By penances, by Brahmacharyya, 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 toward? Brahrearja^'

253 MA-UAIiHARATAi [Ixrijudharnidn'tl'^

the Vedas themselves will subjugate them. The Kshatriya?-
have snrung from the Brahmanas.-^ Fire has sprunqj from
"wator ; the Kshatriya from the Brahmana; and iron from stone.
The enei'gy of firJ, the Kshatriya, and iron, are irresistible.^
But when these come into contact with the sources of their'
orifin, their force becomes neutralised.-- When iron strikes'
stone, or fire battles Avith water, or the Kshatriya becomes
hostile to the Brahmana, then the strength of each of thc>se
three becomes destroyed." Thus, O Yudhishthira, the energy-
and migh!;, howsoever groat and irresistible, of Kshatriyas
become quelled as soon as they are directed against the Brfxh-i
manas."* Whou the energy of the Brahmanas becomes mild,
when Kshatriya energy becomes weak, when all men misbe-
have themselves towards the Brahmanas,^^ they that engage
in battle then, casting off all fear of death, for protecting the
Brahmanas, raorality, and their own selves,''"— those persons,
moved by righteous indignatiun and possessed of great
stretgiih of mind, succeed in winning high regions of bliss here-,
after. All persons should take up arms for the sake of Brah-
manas." Those brave persons that fight for Brahmanas attain
to those felicitous regions in heaven that are reserved fer per-
sons 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 Brah-
mana, by taking up arms for the three other 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 seek-
ing to chastise the enemies of Brahmanas. Let us attain
to that region which is intended for them. Mann 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 in a horse-sacrifice, even so they that die at the
edge of weapons while fighting wicked people, become cleansed
of all their sins.-^ Righteousness becomes unrighteousness,
aud unrishteousness becomes righteousness, according to place
and time. Such is the power of place and time (in determin-.
ing^tho chara:tor of human acts).'' The friends of humanity,

f JwiJia Pavva.] canti r.vux a. 253*

by d)ing ev'on acts of cr if^lty, liavo attained tn liigli lieavf;)i.-
Righte)us Ksliatriyas, by doin;^ even sinful acts, have attained"
to blessed ends.*" The Brahmana, by taking up arms on*
these thr»2e occasions, d^esnot incur sin, viz., for protecting
himself, for compelling tha other orders to betake themselves^
to their duties, and for chastising robbers !'^

"Yudhishthira said, — 'If when robbers raise their heads and-
an intermixture oi the orders begins to take place in conse-
quence of confusion, and Kshatriyas become incom]»eteut, some
powerful person other than a Kshatriya seeks to subdue those
robbers for the sake of protecting the pcople,''''-f- indeed, O
best of kings, if that powerful person happens to be a Brah-"
mana or a Vai(;ya or a Cudra, and if he succeeds in protect-
ing the people by righteously wielding the rod of chastise--
meiit,"" is he justified in doing what he does or is he restrained
by the ordinances from accomplishing that duty? It seems;
that others, wh«n the Kshatriyas prove so wretched, should*
take up weapons.'^'

"Bliishma said, — 'Be he a Cudra or be he the member of;
any other order, he that becomes a raft on a raftless current^
or a means of crossing where means there are uone, certainly;
deserves respect in every way."-' That person, 0 king, relying;
upon whom helpless men, oppressed and mado miserable by
rubbers, live happily,'^ deserves to be lovingly worshi])ped 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 mado

•* The allusion i» to such men as Utanka airl Par.icara, who, al-
though they performed such cruel acts as the snake-sacrifice and the.
Bdhhasa-iAcri&ce, were none-theless entitled to heaven. So Ksha-^
tFiya kings, by invading the kingdoms of their foes and slayinc
thousands of men and animals, are nevertheless regarded to be righte-
ous and nltimately go to heaven. — T.

t Kfhxtr.'ir'ke, i. e., for protecting the subject?, ^nyi means somC
one vhais not a Kshatriva. A6A?"6Aa''c^ niaans 'gabdnes.'— T.

254: MAHJLBHARATA, [Rajadharminii''

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 Brakmaiia that is void of Yedic lore and a king,
incapable of granting protection. Both of them are liiie a
cloud that does not pour rain/^ That person who alwa3'S pro-
tects the good and restrains the wicked, deserves to become a.
king and to govern the world.' "**

SectiOxV LXXIX.

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

"Bhishma said, — 'It is laid down for those Brahmanas that
are elligible as priests thiit they should be conversant with
the Chhandas including the Sdinans, and all the rites in-
culcated in the ^rutis, and that they should be able to perforn>
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 peace-
ful in temper, destitute of vanity, modest, charitable, self-res-
trained, 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 seafc
of Brahman himself Persons with such qualities, O sire, are.
the best of priests and deserve every respect.'"

"Yudhishthira said, — ' There are Yedic texts about the
gift of Dakshlnd in sacrifices. There is no ordinance, how-
ever, which lays down that so much should be given.^ This
ordinance (about the gift of Dakshind) has not proceeded from
motives connected with the distribution of wealth. The
command of the ordinance, in consequence of the provision
in ca3«3 of incapacity, is. terrible. That command is blind to^.

x<

-^asana Purva.] canti parva, 25.'

tlie competonce of the sacrificer."'* The audition occurs ia
the Vedis that a person shouKi, with devotion, perform a sacri-
fice. But what can devotion do when the sacrifice is stained
by falsciiood ?'''t

"Bhishma said, — 'No man acquires blessedness or merit by
disregarding the Vedas or by deceit or falsehood. Never think
-that it is otherwise.^" Dakshind constitutes one of the limbs
-of sacrifice and conduces to the nourishment, of the Vedas. A
sacrifice without Dakskinci can never lead to salvation. ^^ The
efficacy, however, of a single Pumapatva is equal to that
of any Dakshind however rich. Therefore, O sire, every one
belonging to the three orders should perform sacrifices. i'- The
•Vedas have settled that Soma is as the king himself to the
Brahraanas. Yet they desire to sell it for the sake of perfui'm-
ing 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 perfcrmed
with *he proceeds of the sale of Soma serves to extend sacri-
fices.S^* 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 th:\t the sacrifice which high-sou led Brah-
manas perform by wealth earned by excessive physical labour,

* Idam cditram rratidhanam na 13 thus explained by Nilakantha.
In cases of incapacity, again, to give the pre.-«ribed Dakihin't, the sacri-
"ficer ia directed to give a-way 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 ?— T.

+ The falsehood consists in finding substitutes for the Dakfhinli
actually laid down. Thev are mor-els of cooked food for a living cow,
a grain of barley for a piece of cloth ; a copper coin for gold ; &c. — T.

t The fact is that although the tacrificcr may not be able to give tho
Dakihini actually laid down in the Vedas, yet by giving ite subbtitute
he does not lose any merit, for a single rurnip'itrrt (I'.'iO handfulsof
.rice) is as effit«ci«u3, if given a'vvny with devotion, a? the richeft

'S le., .Mieh a sacrifice, instead oi pL':>,iucing no merit, becomes the
jneana of extending the cau-^n of siorlK' o-*. In other word", such a
sa'-Tifice is fr.mght with merit, — T.

.2o$ HAHAunARATA, [Rfijadharmciriv^

is not productive of great iiierit.^''' Tliere is a declaration in
-the Vedaa 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 Vcdas, disobedience to the dictates of the scriptures, and
.vijlation of all wholesome restraints, are productive of self-
:destruc.ti(jn/^ 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
:p3nance, th3 Yoga they endeavour to effect with Brahma is
.their ladle ; the heart is their clarified butter •, and high know-
.ledge constitutes their Pat;i^'a.-"* All kinds of crookedness
^mean death, and all kinds of sincerity are called Brulnna.

This constitutes the subject of knowledge. The rhapsodies of

sysfeam builders cannot affect this.^^ — ' "

Section LXXX.

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

"Bhishma said, — 'Kings, O monai'ch, 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 righte-
ously.'* With resjject to such a person, the king should never
^disclose such purposes of his as would not enlivSt his sympathy.

* A PacUra is made by a couple of Ku^i blades for sprinkling
clarifiod btttler upon the sacrificial fire. — T.

p<t«a?ia Pdrva.] canti p.vrva. 2.';7

Kincfs (lesinnis of succp.^s arc obliged to adopt buth kinds
•f paths, righteous and unrighteous/' Of the four kinds of
friends, the second and tlie third are superior, while the tirsb
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 lour."
The king should never act heedlessly in the matter of watch-
ing his friends. A king that is heedless is always over-
powered 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 m:\y 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 iu respect of all
is worse than death.^'^ Trustfulness is premature death. Oi-e
incurs danger by trustfulness. If one trusts another completely,
he is said to live by the sufferance of the trusted person.^'-
Fur 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
demise, obt.dn 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 indica-
tions 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 shuuldst,
to the best of thy power, aggrandise him as thou winnesb
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 over-
takes thee and with joy when prosperity shines on thee.^^ A
person possessed of b»i?.uty, fair complexion, excellent voice^

33

SoS MAHABHARATAP [EdjadJiarm'ToU'

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 wraths
and who, whether regarded or disregarded is never dissatis-
fied,"'' be he thy priest or preceptor or honored friend, should
always receive thy worship if he accepts the office of thy
tjounseller and resides in thy abode."^"" Su:ch a person may
be informed of thy most secret counsels and the true state of
td\ 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,
rThese 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^
'^srho never does any evil act,'^ who never abandons righteous-
.ness 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.^*^
Tersons 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. Honor-
-ed 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
lof 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
&> feudatory chief cannot bear to see the prosperity of his
.overlord.^^ None but a kinsman can feel joy at the des-
truction of a kinsman adorned with sincerity, mildness,
liberality, modesty, and truthfulness of speech.^^ They, again,
that have no kin.smen, cannot be happy. No men can be
^otQ contemptible than they that arc destitute of kinsmen*

^dsana Parva.} canti PAHVAi' '25^

33

A person that has no kinsmen is easily overriden by foes.
Kinsnun constitute the refuge of one that is afflicted by
other men, for kinsmen can never bear to sec a kinsman
afflicted by other people.^* When a kinsman is persecuted by
€ven his friends, every kinsman of the persecuted regards the
injury to be intiicted upon himself. In kinsmen, therefore,
there are both merits and faults.'* A person destitute of
kinsmen never shows favors to any one nor humbles himself
to any one. In kinsmen, therefore, both merit and demeriti
may be marked.^" One should, for this reason, always honor
and worship his kinsmen in words and acts, and do them
agreeable offices without injuring them at any time."^ Mis-
trusting them at heart, one should behave towards them as ifT
he trusted them completely. Reflecting upon their nature, ifc
seems that they have neither faults nor merits.^* A person
who heedfully conducts himself in his way finds his very foes
disarmed of hostility and converted into friends.^'' One who
always conducts himself in this way amid kinsmen and re-
latives and bears himself thus towards friends and foes, sue-
ceeeds in winning everlasting fame.' "*^

Section LXXXI.

"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 conrinced of the intelli-
gence of that other '* I never behave with slavish obsequious-
ness towards my kinsmen by flattering speechcis about their

260 MAHABHARATA. JRajaclharmanu^

prospcrit}'. I ghe them half of what I have, and forgive
their evil spceche-;.* As a fire-stick is giiii-ied by a person
desirous of obtaining fire, even so my lieart is grinded by my
kinsmen with their cruel sjiceches. Indeed, O celestial Bishi,
those cruel speeches burn my heart every day.* Might resides
in Sankarshana ; mildness in Gada ; and as regards Pro.d-
dyumna, he surpasses even myself in beauty of persoin
(Although I have all these on my side) yet I am helpless, O
Naradi !^ Mmy others among the Andhakas and the Vrishnis
are possessed of great prosperity and might, and daring
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
Akrara,) 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 ?*^" 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, 0 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 noAv 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 Avealth, 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

•* The fact is that Ahuka and Aki-ura were bitterly opposed to each
other. Both of them, however, loved Krishna. Ahuka always ad-
vised 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 i)ainful
and yet 7i9i to have them both i". e^iually painful.— T.

^^sana ravva.] ] canti parva. 2G1

who ahould be your friends, thou hast, however, by tliy OAvn
act, brouglit calamity over thy head. Thou rai).st not take
back that wealth, even as one cannot swallow again the focd
that he has vomited himself/" The kingclfm cannot be
taken back from Babhru and Ugrascna (unto wh( ni it has
been given). Thyself, O Krishna, cannot, in particular, take
it back (from them) from fear of producing intestine dissen-
sions." 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 pierc-
ing all hearts. Sharpening and resharpening that weapon
correct the tongues of thy kinsmen ! — '"

" 'Vilsudeva said, — What is that weapon, 0 sage, which is
not made of steel, which is mild, which still pierces all heart?,
and which I must use for correcting the tongues of my kins-
men ? — ■"

" 'Nr^rada said, — 'The giving of food to the best of thy
power, forgiveness, sincerity, mildness, and honor to whom
honor is due, — these constitute a weapon that is not made of
steel.'' With soft words alone turn away the wrath of kins-
men about to 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 Kerava,
art the foremost one among thcni. Du thou act in such a
manner that the Bhojas and the Vrishnis may not meet with
destruction.-" Nothing but intelligence and forgiveness, res-
traint 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

^^2 KiHABHARAT^: inajadhainnanwr

kinsmon." 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
x;reatures. 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 ! — '

» "so

Section LXXXIL

^'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
jTuined.* In this conection also an old story is cited of what
the sage Kalakavrikshiya had said unto the king of Ko9ala,'^
It hath been heard by us that once on a time the sage
Kalakavrikshiya came to Kshemadar9in who had ascended
the throne of the kingdom of Ko^ala." Desirous of examining
.the conduct of all the officers of Kshemadar^in, 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
fnture !^ — Proclaiming this in the kingdom, the sage, accom-
panied by a large number of men, began to observe the
■misdeeds of all the officers of the king." Having ascertained
'3,11 th^ affa^irs in respect of that k-ingdoni; and having Ici'rnfc

f(t;a)ia Paw a. J , .canti part a. 2G3

that all the officers appointed by the king were guilty of
malversation/" the sage, with liis 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,'- ayd that such and
such persons know that he had plundered the royal treasury I
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 1^^ — Thus
accused and injured by the sage, all the officers of the king,

0 thou of Kuru's race, (united together and) pierced his crow,
while the sage slept, at iiight.'^ Beholding his crow pierced
with a shaft within the cage, the regenerate liinhi, repairing
to Kshemadar^in in the morning said unto him,^" — O king,

1 seek thy protection ! Thou art all powerful and thou art
thQ 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, I 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 con-
feideration for the robbers. Like a driver that urges a good
pteed, I have come hither for awakening thee whom I regard
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, imi)elled by
devotion and wrath, for doing what is beneficial !'" — The king
replied unto him, saying, — Why slu)uld I nut bear anything
thou wilt say, since I am not blind to what is fur my good ?-°
I grant thee permission, O regenerate one ! Tell me what
thou plea^est. I shall certainly obey the instructions thou
wilt give me, 0 Brahmana !-^ —

" 'The sage said, — Ascerta'ning the merits and faults of
thy servants, as also the dangers thou incurrest at their
hands, I have come tp thee, impelled by my devotion, for

20^! MAnAEHARATA. [R'tjudharminu*

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 ]iaihful and wretched.'^ He who has any connection
with kings is said 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 c-jnnot (with impunity) be guilty of
heedlessness in doing the king's work. Indeed, a servant
who desires to win prosperity should never display heedless-
ness 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 be-
have himself, one should sit in the presence of the king as
he sh')uld in the presence of a blazing fire."' Prepared to lay
d>wa 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
speaches before the king, or to sit cheerlessly or in irreverent
po^turos, 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 a 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 our-
selves can give unto friends like thee the aid of their intelli-
gence in seasons of peril. This crow of mhie, 0 king, has
bejn slain for doing thy business.''^ I cannot, however, blame
thee for this. Thou art not lo\ed 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 arc all pecu-
lators. They do not desire the good of thy subjects. I have
incarred their. hos;ility.S' Conspinng with those .seivaiits

fisana Parva.] ca.nti parva. 265

that havo constant access to thee, they covet the kinc:dom
attjr thee by conipassiii;^ t!iy de^tiMction. Their pLms, how-
ever, djnot s'lccsed in conse lue.icc of u!iRr3-een ciicums-
t\n3i?!. '^ Tiirj,V2[h fcM' of those miMi, 0 king, I shi-ll leave
thi5 k'n ; Ijm fjr sonTJ ot'ier asyiii;D. I h'^.vc n> wur dly de-
sir J, yjt c 1 J3i pji'iO.H of dj3ietf il intentions h i,vo sh(jt this
sh'.ft aS my crjw, ai i h\/e, O lori, d3?piit3hel the bird to
Yama's abode. I hivo soen this, O king, v.'ith eyes whose
vision ha3 been improved by penances.'"^ With the assistance
of this singjle crow I have crossed this kin^rdom of thine that
is like a river abounding with alligatori and sharks and
CDCodiles an 1 whiles.-'* Indasd, with the assistance of that
bird, I have passel thrnigh thy dominions like unto a Hima-
layan valley, impenetrable and inaocessible in conse:]uence of
trunks of (fallen) trees and scatterod rocks and thorny shrubs
and lijns 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
iinfordable can be crossed by n)eans of a boat. No means,
however, exist for penetrating or passing through the labyrynth
of kingly affairs.*' Thy kingdom is like an inaccessible
forasfc 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, there-
fore, be safe. Here a person of righteous deeds meets with
death, while one of unrighteous deeds incurs no danger.*'
AccorJing to the requirements of justice, a person of unri'^'^ht-
eoas deeds should be slain but never one who is ri^'-hteous in
his acts. It is not proper, therefore, fur 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 .«tink in
it. This thy kingdom is like that river. An all-deslructivo
net seems to have been east around it.*^ Thou art like the fall
" that awaits collectors of honey, or like attractive ro:>d contain-
ing poison. Thy nature now resembles that of dishonest men
and not that of the good. Thou art like a pit, 0 king, abound-
ing with snakes of virulent "noison.*'' Thou resembiest 0 kino-

• . . , "e>>

a river full of sweet water but exceedingly difficult of access
34

2GG MAHABHARATA. [Hajadharraayin-

with steep banks overgrown with Kdriraa and thorny canes"**
Thoii art like a swan in the midst of dogs, vultures, and
jackals.''^ Grassy parasites, deriving their sustenance from a
mic^hty tree, swell into luxuriant growth, and at last covering
the tree itself overshadow it completely." A forest conflagra-
tion 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
:ihem." 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 i.s 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 !* — ■''

" 'The king said, — Reside in my palace, O Brahmana ! I
shall always treat thee with respect and honor, and always
worship thee I^" 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) 1" Do thou see, O

* The belief is still current that a wounded snake is certain to seek

■yengeanue even if the peraon that has wounded it places miles of din-

taao* between bimaelf and the reptile. The people of tkis conntry,

therefore, al^w^ys kill a snake outright aod burn it in fire if they ever

strike it,— T,

fisana Parva.] Canti parva. 2C7

holy one, that the rod of chastisement Is wickled jtroperly
and that everything is done well in my kingdom. Reflecting
upon everything, do thou guide me in such a way that 1 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 regard-
ed me lovingly as his friend. When distress overtook this
kingdom during the reign 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, 0 king, shouldst thou be guilty of heedlessness '?'''•' —
After this, the king of Ko{;.ala took a minister from the Ksha-
triya order, and appointed that bull among Brahmanas (viz.,
the sage Kalakavrikshiya,) as his PurohitaS''^ After these
changes had been eftected, the king of Kocjala subjugated the
whole Earth and acquired great fame. The sage Kalaka-
vrikshiya worshipped the gods in many grand sacrifices per-
formed for the king.*''' Having listened to his beneficial coun-
sels, the king of Ko(jala conquered the whole Earth and
conducted himself in every respect as the sage directed.' ""

[Kyadharmdinu^'

Section LXXXIII.

"Yudliishthira said. — 'What should be the charaoteristies;
O grandoire, of the legislator.^, the ministers of war, the courti-
ers, the generalisimos, and the counsellors of a king P*

"Bhishma said, — 'Such persons as are pcssesEed of mtdcsty>
self-restraint, truth, sincerity, and courage to say what is
proper, should be thy legislators.'-^ They that are always by
thy sido, that are possessed of great courage, that are of the
regenerate caste, possessed of great learning, well-pleaf^ed with
thee, and e.idiied with perseverance in all acts, should, O son
of Kunti, be desired by thee for becoming Ihy ministers of
war at all seasons of distress, O Bharata !" One who is of
high descent, who, treated with honor by thee, always exerts
his powers to the utmost on thy behalf, and Avho will never
abandon thee in weal or woe, illness or death, should be
entertained bv thee as a courtier.^ Thoy that are of high
birth, that are born in thy kingd-m, 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 low descent and
covetous dispositions, who are cruel and shameless, would court
thee. O sire, as long as their hands would remain wet.'i* 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 r.j pairements are of ])lace and time, that always seek
the good of the'r master in all acts, should be appointed as
ministers by ihe king in all his affairs.^ They that have been
won over with gifts of wealth, honors, regardful receptions,
and means of procuring felicity, and who on that account may
be re ;ar led by t'iu3 as p tsjus inclined to benefit thee in all
thy a.fr.rs, sho i"d always be midj sharv^rs of thy happiness.^

* T f>llow Ni!aAa:it!ia i;i h'n explanation of the words uied in this i

vevop. — T. '

+ I. e., as long aa they are paid and have in their hands what has j

"been given to them. — T.

08ana Parva.] Canti parva, ' 269

They that arc unchangeable in conduct, possc'^sed of Iparnincr
and :^')5i bahTivio ir, obiervi'it of oxcellent vows, ln,rge-h -artcd,
and tr ithful in speech, will always Ije atle tive to ihy -ifivM
and will never abandon thee." Ti ey, <n the other hai.d, that
ar3 disr<)\.)j3ti')'e, tliafc aiM nob observvitor restraints, that
are of wicked souls, and that have fallen away from good
practices, should always be compelled by thee to observe all
wli )l8;:> n3 rj;tr viab?.'-*' Wiiutha q ie5tio!i i? which of two
sides should be adopted, thou should^-t not abandf n the many
for ad >ptinj^ tlie sid} of one. When, however, that one person
transcend; the m^ny in consequence of the possession of many
accomplishments, i.hen thou shouldst, for that rne, abandon the
many.^^ The-;e are re^ardel as marks of su[eriority, viz.,
prowess, djvotion to pursuits that bri:ig fame, and observance
of wholesome rj!=trxints.^'^ He, again, that honors all persons
possessed of ability, that never indulges in feelings of rivalry
with persons possessed of no mjrit, that never abandons
righteousness frjm lust or fe ir or wri.th or covetousness,''
that is adorned with humility, that is truthful in speech and
forgiving in temper, that has his soul nnd r control, that has
a sense of dignity, and that has been tried in every situation,
should be employed by thee as thy ciiun.«^eller.'* H'gh «lescent.
purity ot b!o)d, forgiveness, cleverness, and purity oi' soul,
bravery, gratefulness, and truth, are, 0 son of Irilha, marks
of superiority and goodness.-'' A wise man who conducts
himself in this way,* succeeds in disarnung his very foes of
their hostility and converting them into friends.'" A king
that has his soul under restraint, that is possessed of wisdom,
and that is djsirous of prosperity, should cart-fully examine
th3 mjrits ani djinarits of his ministers." A king desirous of
prosperity and of shining in th3 midst of his contemp -rarics,
should have for ministers persons connected with his trusted
friends, possessed of high birth, born in his own kingd' m,
incapable of being corripted, unstained by ')dultery and
similar vicjs, woll tested, belonging to good families, posfc^red
of learnin ;, sprang from sires and grandsirjs that held similar

I. e., shows tlieie virtues in his conduct. — T.

270 MAHABHAIIATA.J RdjadkavmcinU'

offices, and adorned with humility.^^'^* The king should
employ five such persons to look after his affairs as are possess-
ed 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 ara of mature years, who are capable of bearing burthens,
and who are free from deceipt.-"'-^ Men that are wise in
speech, that are yjossessed of heroism, that are full of resour-
ces 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 learn-
ing, 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 con-
versant 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 fire consum-
ing a tree by entering its entrails through the holes in its
body with the aid of the wind.'" Giving Avay 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 treatmeiit. Ministers also become
sometimes highly offended with their royal masters.'" That

clsana Parva.] canti parva. 271

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 con-
sulted by the king in all his affairs.^* A person who is of
crooked heart, even if he be devoted to his master and possess-
ed of wisdom and adorned with numerous virtues, should
never be consulted by the king/* One who is allied with foea
«nd who does not regard the interests of the king's subjects,
should be known as an enemy. The king should never con-
sult 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 honored 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 con-
sulted by the king even if the king may have subsequently
bestowed honors upon him and assigned to him the means of
sustenance.^"' A well-wisher whose property was once con-
fiscated 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 learn-
ing, who is born within the kingdom, who is pure and right-
eous in all his acts, deserves to bo consulted by the king.*"
One who is endued with knowledge and wisdom, who is
acquainted with the dispositions of 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, de-
serves to be consulted/^ One who is contented and honored,
who is truthful and dignifiol, who hates wickedness and
wicked men, who is convtrs.uit with policy aiid the require-
ments 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 b« consulted, 0 monarch, by the king
ihat is desirous of ruling a-.-onrding to the dict^ites of the

272 MAHABHABATA. [lifljadhaiinlnu-

science of chastisement/' One upon whom the inhahitants
of bat'i t'lj cxnitil ;vnd the provinces repose confidence lor his
i-i "-ht'O IS co-.id let, who U competent to fight and conversant
Wit 1 1 1 ; r.i'33 o:' po i;y, •^3 5erv3^ to be consulted by the kmg.*^
Taarj^'jrj, mja p.rssasscd of such qualities, men conversant
with the dispositions of all and desirou.i of achieving high
acts, shjuld be honored by the king and made his ministers.
Their number also should not be less than three.**" Ministers
should be employed in observing the laches of their masters,
of thani^elve-, of the subjects, and of the foes of their master.
The ki.i^doin hi.^ its root in the counsels of policy that flow
fr.xn ministers, ;inl its growth proceeds from the same source,"
Miiiistjrs should act in such a way that the enemies of their
mi-iter miy not be able t) detect his laches. On the other
hinl, \vli3ii ikelr \xc\\ei bacjme visible, they should then be
as3.uled. Like the tortoise protecting its limbs by with-
drawiiri" them within its shell, ministers should protect their
own counsels. They should, even thus, C(.nceal their own
laches.''* Those ministers of a kingdom that succeed in con-
cealing 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 a^^onts, and its strength is said to lie in
coansals of p ilicy. If m inters and ministers follow each other
fjr deriving sup^)n-t fromeich other, subduing pride and wrath,
and vmity and envy, they may then both become happy.*" A
king shr.i Id also consu'.t with such ministers as are free from
the five kinds of deceit.'^ Ascertaining well, in the first
•instance, the ditferent opinions of the three amongst them
whom he has consulted, the king should, for subsequent deli-
•bir'.tijn, repur t) his pr captor for informing him of those
opinions and his own. His pre.epttr should be a Brahmana
wjU versed in all matters of virtue, profit, and pleasure. Re-
piiring, for s icli sub;equeMt deliberation, to him, the king

* Tryavarlh i^ expl.'vinofl by Nilakantha as "not less than three.''
The number laid (low 1 generally is five. In no case it shoxild be lees
th-xn three. -T.

i^sayia Furva.] canti parv.v. 273

should, with collected mind, ask his opinion. When a decision
is arrived at after deliberation with him, the king shonld then,
without attachment, carry it out into practice/^"*'' They that
are conversant with the conclusions of the science of con-
sultation say that kings should always hold consultations 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." Tiiere should be no dwarfs, no hump-
backed 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 repair-
ing 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.' ""

Section LXXXIV.

"Bhishma said, — 'In this connection, O Yudhishthira, the
old account of a conversation between Yrihaspati and Cakra
is cited,^

" 'Cakra 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 cele-
brity ?— '

" ' Vrihaspati said, — Agreeableness of speech, 0 Cakra, is
the one thing by practising which a person may become an
object of regard with all creatures and actpiire great celebrity.'
This is the one thing, 0 Cakra, which gives happiness to all.
By practising it, one may always obtain the love of all crea-
tures.* The person who does not speak a word and whoso
face is always furrowed with frowns, becomes an object of hat-
red 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 mak-
ing every one gratified with Lim,° Eveu gifts, if net mude

35

274 MAHABHARATA. [Rajadkarmarni'

with agreeable speeches, do not delight the recipients, like rice
without curry/ If even the possessions of men, O Cakra, h&
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 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. — '^"

" 'JBhishma continued, — 'Thus addressed by his priest, Cakra
began to act according to those instructions. Do thou also, O
son of Kunti, practise this virtue !' "^^

Section LXXXV.

"Yudhishthira said, — 'O foremost of kings, what is that
'method by which a king ruling his subjects may, in conse-
quence 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 be-
hoveth thee to tell me everything duly !* Those virtues of
which thou hast already spoken with respect to a person, can-
not, it is my belief, be found to exist in any single in-
•dividual.'''

"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 diflFicult 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
Sandtaka 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 Vaigyas, all
^f whom should fee possessed of wealth, and three Cudras,

fdsana ravva.] Canti parva. 275

«very one of whom should be humble and of pure coiulucfc and
devoted to his daily duties,' and one man of the Suta caste,
possessed of a knowledge of the Furdnas 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 ^rittis and the Smritls,
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
Vi/asanas. The king should consult with those eight minis-
ters 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 confis-
cate what is deposited with thee or appropriate as thine the
thing about whose ownership two persons may dispute. Con-
duct 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 king-
dom 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 righte-
ousness. That minister, or king's son, who acts unrighteously,
occupying the se.it 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 b}' the powerful and who in-
dulge on that account in piteous and copious lamentation;?,
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 considera-
tion.^' The king should cause chastisem.ent to be meted out
to offenders according to the measure of their offences. They
that are wealthy should be punished with fines and confisca-
tions ; they that are poor, with loss of liberty.-" Those that

276 MAHABHARATA [Udjadhurmanur

are of very wicke:! 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
v.'ho seeks to compass the death of the king should be punished
with deith to be effected by diverse means. The same should
be the punishment of one who becomes guilty of arson or theft
or such co-habitatioii with women as may lead to a confusion
of castes.-" A king, O monarch, v/ho 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. Reflect-
ing 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 an envoy sinks into hell
Avith all his ministers.-'" That king observant of Kshatriya
practices who slays an envoy that faithfully utters the mes-
sao-e with which he is charged, causes the manes of his deceas-
ed ancestors to be stained with the sin of killing a foetus."
An envoy should possess these seven accomplishment.s, viz.,
he should be high-born, of a good family, eloquent, clever,
sweet-speeched, faithful in delivering the message Avith 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 ofiicer 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 cour-
age, 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 bo regard-
ed worthy. The commander of the king's forces should be
posssssed 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, coM hea^. and wind, and ^'-atchf".! of the

f^sana Parvu.] CANTI parva. 277

laches of foes." The king, O monarch, should he ahle to lull
his foes into a sense of security. He should not, however,
himself trust any one. The reposing of confidence on even
his o.vn son is not to be approved of." I have now, O sinless
one, declared to thee what the conclu.sions of the scriptures
are Refusal to trust any one has been said to be one of the
highest mysteries of king-craft.' "'*

Section LXXXVI.

"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 Bhfirata, to enquire about
the conduct that should be followed and the defences that
should be adopted wit.h 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 diflerent kinds of
citadels, the king should build his cities containing every kind
of affluence and every other article of use in abundance.*
Those six \arieties are water-citadels, earth-citadels, hill-
citaiels, human-citadels, mud-citadels, and forest-citadels.*'^
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 st-.ck of rice and weap-
ons, 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

•* Water-citadfils are those that are surrounded on all sides by a
river or rivers, or tlie sea. Earth-citadels are those that are built i
on plains, fortified with high walls and encircled with trenches all'
around. Huraancitadels are unfortified cities properly protected by
guards and a loyal population. —T.

27S MAHABHARATA. [Rajaclharmaolll'

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, where the residents number among them many brave-
and wealthy individuals, which echoes with the chaunt of Vedic
hymns, where festivities and rejoicings frequently take place,
and where the deities are always worshipped.*'^"'^" 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 check all abuses and
evils in both his cities and 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 exhudations, rice, weapons, shafts,,
leather, catgut (for bow-strings), canes, and strings and cords
made of manja grass and other plants and creepers.'* He
should also increase the number of tanks and wells containing
large quantities of water, and should protect all juicy trees.-j*'^
He should entertain with honor and attention preceptors (of
different sciences), Ritwijas, and priests, mighty bowmen, per-
sons skilled in architecture, astronomers and astrologers, and
physicians,^" as also all men possessed of wisdom and intelli-
gence and self-restraint and cleverness and courage and learn-
ing and high-birth and energy of mind, and capable of close
application to all kinds of work.'^ The king should honor the-
rightcous and chastise the unrighteous. He should, acting with

* Nilakantha says that this has reference to the second variety of
citadels mentioned in the previous verse. — T.

t Such as banian, peepul, &c. These afford refreshing shade to sun-
burnt travellers.— T.

^asana rarva.] canti parva. 270

desolation, set the several orders to their respective duties.'"
Ascertaining properly, by means of spies, the outward be-
haviour and the state of mind of tlie 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 chastise-
ments. Upon these everything may be said to dcj^end.'"
With spies constituting his sight, the king should a.scertain
all the acts and intentions of his foes, friends, and neutrals."
Ho should then, with heedfulness, devise his own measures,
honoring those that are loyal to him and punishing those that
are hostile." The king should always adore the gods in sacri-
fices 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 main-
tain and protect the helpless, the masterless, and the old, and
women that are widows." The king should always honor 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 aban-
doned all earthly objects, he should honor 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 wisdjm from him. He should not, however, always
wait upon them or worship them on all occasions.*'" From
among those residing in his own kingdom, ho 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

* 'Take wisdom,' i. e., con?=uU with tlieui. 'Sliould not always wait
upon them, &c.,' lest robbers should kill them, suspecting them to hn
depositaries of the king's wealth.— T.

280 M.VHABHARATA. [Rajadfiarmiinn-

fourth from among tliese dwelling in th« kingdoms paying tri-
bute to him.'" He should show hospitality towards and bestow
honors upon them, and assign them the me-^ns of sustenance.
He should behave towards the ascetics dwelling in the king-
doms 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.' "^*

Section LXXXVII.

"Yudhishthira said, — 'How, O king, may a kingdom be
consolidited, and how should it be })rotected ? I desire to
know this. Tell me all this, 0 bull of Bharata's race !'^

"B'.iislima 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 one superintendent. Over two such superintendents there
should be one officer (having the control, therefore, of twenty
villao-es). Above the latter should be appointed persons under
e.ich of whom should be a century of villages ; and above the
last kind of officer.-^, should be appointed men each of whom
should have a thousand villages under his control.' The head-
man should ascertain the characteristics of every person in
the villa^'-e 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.^
Tiio 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 supi^orting the lord of

^sana Parva.] canti parva. 2SI

twenty villages.* The lord of a hundred villages sliould re-
ceive every honor from the king and should have fur his
support a large village, 0 chic^ of the Bharatas, populous and
teeming with wealth.^ Such a village, so assigned to a lord of
a hundred villages, should be, however, within the control of
the lord of a thousand villages. That high otHccr, again, viz.,
the lord of a thoiisaiid villages, should have a minor town for
his support.' He should enjoy the grain and gold and other
possessions dsrivable from it. He should perform all the
dities of it's wars and other internal affairs jxirtaining to it.'
Sam3 virtuous minister, with watchfulness, should exercise
supervision over the administrative affairs and mutual relations
of those officers. In every town, again, there should be an
officer for attending to every matter relating to his jurisdic-
tion.^" Like so;n3 planet of dreadful form moving above all
the asterisin^ below, the officer (with plenary powers) men-
tioned last should move and act above nil the officers subor-
dinate to him. Such an officer should ascertain the conduct of
those und^r hini thr )Ugli his spies.*^ Such high officers should
protect th^ p3o^jle from all persons of murderous dispositioii,
all men of wicke I deeds, all who rob the wealth of other
p30ple, and all who are full of deceit, and all of whom are
regardad to be possessed by the devil.'- Taking note of the
sales and the purchase:;, the state of the roads, the food and
dress, and the stocks and profits, of the those that are engaged
in trade, the king should levy taxes on them.'^ Ascertaining
on all occasions the extent of the mxnufacturos, the receipts
and expences of those that are engaged in them, and the
state of the arts, the king should levy laxo.s upon th-'' artisans
in respect of the arts they follow.'* 'J'he king, O Yudhish-
thira, mi.y take high taxe^, bnt he should never levy such
taxes as would em isculate his peoi>k'.'' No tax should bo
levied without ascertaining the outturn and the amount of
labour thit has been neeessary to produce it. Nobodv would
work or seek for outturns without sufficient cause."'* The

■ The sense seems to be that if a sufficient margin of protit, capable
of maintaining one at ea-te, be not left, one wouKl refrain absohitclj-
S6

SS2 MAHABHAEATA, Rdjadhavmamt'

king should, after reflection, levy taxes in such a way that he
and the person -"vho 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 im-
posts). 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 intelli-
gence 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 Bha.rata, 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 ?* 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
4ihe 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 shoulU protect the people
of his villages and make them happy. The subjects, in that
case, becoming sha rers of the king's weal and woe, feel ex-
ceedingly gratified with him,^*^ Thinking, in the first instance,

from work. The king, therefore, in taxing the outturns of work,
thould leave such a margin of profit to the producers. — T.

* The sense is that the subjects then, on occasions of their sovereign's
■jranvi fcvsten to place their resources at his disposal, — T, >i

gjsana Farva.] qanti parva. 283

of collecting wealth, the king should repair to the chief
centres of his kingdom one aftiT another and endeavour to
inspire his people with fright.-*^ He should say unto them, — ■
Here, calamity threatens us. A great danger has arisen iu
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 numbers of robbers, desire to put cul*
kingdom into difficulties, for meeting with destruction them-
selves.'" In view of this great calamity fraught with dread-
ful 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. Onr 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 bosuch you as I would my own
children. I shall take from you what it may be within your
IX)wer to give me. I do not Avish to give pain tu 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 convex'sant 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
repairiiig his fortifications and uf defraying the expenses of his
establishment and other heads, inspiring them with the fear of
foriegn invasion, and impressing them with the necessity that
exists for protecting them and enabling them to ejisure the
mteans of living in peace, the king should levy im])osts upon
the Vai(;yas of his realm.''^ If the king disregards the Vai-
9yas, they became 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 Vaigyas,
adopt measures for inspiring them >vith a son'-e of se<"Mrity

281, MAHABHAEATAi [RnJadhcmnanU''

and for ensuring them in the enjoyment of what they possess,
and ahvays do what is agreeable to them." The king, O Bha-
rata, should always act in such a way towards the Vai(jyas
that their productive powers may be enhanced. The Vai9ya&
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 Vai(;yas. There is nothing
productive of greater good to a kingdom, O Yudhishthira,
than the adoption of such behaviour towards the Vai^yas of
the realm.' '^"^

Section LXXXVIII.

'•Yudhishthh-a said,— 'Tell me, O grandsire, how should
the king behave if, notwithstanding his great w(a'th, he de-
sires 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
iind to the best of bis intelligence and power.^ He should,
in his dominions, adopt all such measures as Avould in his
estimation secure their good as also his own.* A king should
milk his kingdom like a bee gathering hoi>ey from plants.*
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 there-
with.^ 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 con-
scious of it." A litcle by little should be taken from a growing
subject and by this means should he be shorn. The demand

* I. C; witli'jul injuring the •^oiuxc— T.

((Isana Parva.] canti paiiva. 2So

should then be increased gradually till what is taken assumes
a fair proportion.' The king shouM enhance the btirthena
ot' his subjects gradually like a jierson gradually increasing
the burthens of a young bullock. Acting with care and mild-
ness, he should at last put the reins on them.^ If the reins
are thus put, they would not become untractable. Indeed,
adequte measures should bo employed for making them
obedient. Mer3 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 disujiion ( 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 im-
pose 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 contrivan-
ces 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 gaming houses, and other
persons of this kind,'* who are sources of disorders 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 any one when there is no
distress. Manu himself in days of old has laid duwn this
injunction in respect of all men.*^" 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

* The Bengal reading of the first line of this verse is vicious. The
Bombay reading kin-hidanCipadi (for Kaft/unrhiJi'ipadi) is the correct
one. The commentator explains that this has reference to alms, loan?,
and txxc?. Both the Bengali translators have made nonpcnoe of this
and the folloAvinsr vrrsf.— T.

286. MAHABHARATA. [R>y aclhavmcinu-

subjects (from sin) earns a fourth part of the sins committed
by his people (in consequence of the absence of royal protec-
tion). This is the declaration of the ^rutis."-^ Since the king
shares the sins of his subjects like their merits, he should,
therefore, 0 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 every one. 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 mny 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 rubbers. It is the robbers (and not virtu-
ous 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 puni-
shed. Thou shouldst then appoint others so that these will
take only Avhat 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
labor.*" If a person engaged in agriculture, cattle-rearing^
or trade, becomes inspired Avith a sense of insecurity (in con-
sequence of theives and tyrannical officers), the king, as a
consequence, incurs infamy.-* The king should always honor
those subjects of his that are rich and should say unto them, —
Do ye, with me, advance the interests of the people !-" — In
every kingdom, they that are wealthy constitute an estate in
the realm. Without doubt, a wealthy person is the foremost

* Karmahhcdatah is explained differently liy Nilakantha. lie thinks
that it means 'lest those acts suffer injury.'— T.

gasana Parva.] canti pahva. 287

of men.*'" He that is wise, or courageous, or wcaltliy, or
intluential, or righteous, or eiif^'agcd in penances, or truthful
in speech, or gifted with intelligence, assists in protecting
(his fellow-subjects).^^

" 'For those reasons, 0 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 !' "•"'

Section LXXXIX.

"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 Brilhraanas, should go to the support of other people.
Nobody should take anything by doing an injury to the Brah-
manas.-t If a Brahmana, alHicted for want of support, desires
to abandon a kingdom for obtaining livelihood (elsewhere),
the king, O monarch, should, with aftection 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 Brah-
mana is leaving the kingdom! In whom shall my people then
find an authority for guiding them ?*t — If after this, he dues
not give up his intention of leaving, and says anying, the
king should say unto him — Forget the past I — This, O son

■* .Injw is literally a part. Tlie idea, however, is that the wealthy
form an estate in the realm. Kukal is the Immp of tlie bull. The
meaning, of course, is that the in i:i of wealth occupies a very superior
position. — T.

t I. e, before the Brahmanas get their fill. — T.

I The Brahmanas are a\ithorities for guidin,' other men. When,
•therefore, a particular Brahmana leave3 the kii g lom; the people lose
iu him a fri«ntl, teacher, and guide.— T.

58S MAHABH-vnATA. [Rljadharmd lU'

of Kunti, is the eternal way of royal duty.*^ The king should
farther say unto him, — Indeed, 0 Brahniana, 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. O.i the other hand, I think that if a Brahmana
seeks to leave a kingdom for the king's neglect in providing
him with meiiis of support, such meaiis should be assigned to
him, and, further, if he intends to take that step for jtrocur-
ins: the msins of luxury, he should still be requested to
stay and supplied with even those means.-f*'' — Agriculture,
cattle-rearing, and trade, provide all men with the means of
living. A knowledge of the Vedas, however, provide them
with the m3ans of obtaining heaven.^ They, therefore, that
obstruct the study of the Vedas and the cause of Vedic prac-
tices, are to be r3garled as enemies of society.]: It is for the
exteririiiiatioii of these that Brahman created Kshatriyas.*
Subdue thy foes, protect thy subjects, worship the deities in
sacriftces, and fight battles with courage, O delighter of the
Kurus '" A king should protect those that deserve protection.
The kino- who does this is the best of rulers. Those kings
thit di not ex'ircisa tha duty of protection live a vain life.^°
For the benefit of all his subjects the king should always seek
t) ascertain ths a^t^ and thoughts of all, O Yudhishthira; and
for that reason he should set spies and secret agents.S^' Pro-
tecting others from thy own, and thy own from others, as also
others from others, and thy own from thy own, do thou always

* The king showUl dissuade in the man .cr indicated in verse 4. If
that does not suffice, an I if t!ie person intending to leave refers to the
kin<''8 previous neglect, the king should ask forgiveness and, of course,
assign him the means of niaintenan'je. — T.

t The original is ellipticil in canstruction. The etat of the first line
has been supplied in the translation. In rendering the secon i line, the
second half should cjme fir^t. The Burdwan version, as 'uswal, is
erroneons. K- P. Sing's aliO is incomplete and inaccurate. — T.

I The wjrd use 1 is Djayu!; literally, robbers; here, enemies of
society and order. — T.

$ Some text.> read Yoddhjaryam. ior Soddhyaryam, and Ihunjita for
v'>(>i)'''a. — T.

XHsnna Parva.] CANTi patiVa. 289

cherish thy people.^- Protecting his own self first from every
one, the king should protect the Earth. Men of knowleilgs
have said that everything has its root in self." The king shoukl
always reflect npon these, viz., — Wli.it arc his lach^.f}. to what
evil hahits ho Is addicted, what are the sources of his weak-
ness, and what arc the sources of his faults.^* The king should
cause secret and trusted agents to wander through the king-
dom for ascertaining whether his conduct as disjdayeii 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 suc-
ceeded in earning a good name in his kingdom.^" Amongst
those that are virtuous and possessed of wisdom, tho.se that
jaever retreat from battle, and those that do not reside in thy
kingdom, tho.se 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 '.'"* 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 I'^''

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

"Bhishma said, — 'Creatures that arc mobile devour things
that arj 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, pi-eys
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 traden in thy king-

* I. e., thou shoiildit care for sxich opir ion, without being angry
with thoie that censure or blame thee.— T.

37

19Q MAHABHARATA, [Rajadhavmami-

dom, who purchase articles at prices high and low (for sale),
and who in course of their journeys have to sleep or take rest
in forests and inaccessible regions,* 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.^f The gifts made by thee in this Avorld support
the gods, Pitris, men, Nagas, Rakshasas, birds, and animals/''^
These, O Bharata, are the means of governing a kingdom and
protecting its ruler3. I shall again discourse to thee on the
subject, 0 soil G.f Pandu !' "^fi

Section XC,

"Bhishma said, — 'That foremost of all persons conversant
Y/ith the Vedas, viz., Utatthya of Angirasa's race, discoursed
cheerfully (on a former occasion) unto Yuvana9wa's son Man-
dhatri.^ I shall now, 0 Yudhishthira, recite to thee every-
thing that XJtatLhya, that foremost of all persons conversant
with the Vedas, had said unto that king.^

" 'Utatthya said, — One becomes a king for acting in the
■interests of righteousness and not for conducting himself
capriciously. Pvnow 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-t On the other hand, if he
acts unrighteously, he sinks into hell* All creatures rest upon
righteousness. Righteousness, in its turn, ret-ts upon the king.
That king, therefore, who upholds righteousness, is truly a
king,'' That king who in 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 ar^ong men." The efforts of

« I. e., they who have to undergo such privations in carrying on
their useful occupation should not bs taxed hwivily.— T.

t The cGi-rect reading ia bkaranti. Taranti ah;o may give the same
meaning. K. P. Singha has erroneously rendered the fctcoud line.— T,

X I. e., gQSS to he.%ven,— T,

(isana Purva.] canti parva. S95

men who are observant of their own duties are always crownecf
with SUCCC5S. For this reason all men seek to obey the dictates
of righteousness which are productive of iirosperity/ When
sinfulness is not restrained, righteous behaviour comes to an
end and unrighteous increases greatly.* When sinfulness is
not restrained, no one can, according to the rights of property
as laid down in the scripture?, 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 animab
and fields and houses.^" The deities receive no v/orship, the
l-'itris no offerings in ^rdddlias, and guests no hospitality,
when sinfulness i.s not restrained.'^ The regenerate classes
do not study the Vedas, or observe high vows, or spread out
sacrifices, when sinfulness is not restrained.^" The minds
of men, O king, become weak and confounded like those of
per.sons wounded with weapons, when sinfulness i.s not res-
trained.^' 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.*^* He is called
Mdjan in whom righteousness shines. That king, again, iiii
whom there is no righteousness, is called a Vriskola.f^'' The
divine Dharma ( Righteousness ) has another name, viz.,
VrUha. He wlio weakens Vrisha is known by the name
«f Vrishala. A king should, therefore, advance the cause of
Righteousness.^" All creatures grow in the growth of righte-
ousness, and decay with its decay. Righteousness, there-
fore, should never be permitted to decay." Righteousness
is called Dharmd because it aids the acquisition and pre-
servation of wealth (Dhana). The sages, O king, have de-
clared tli-it Dkarma restrains and set bounds to all evil

* Bhishma says that tliis discourse is very old. Probably this verse
has Vefcrencd to the writer's idea of the inotivea that impellod the
Rithui of Brahm.ivarta when they devised for their Indian colony the
kingly form of government. — T.

t This verse gives the etymology of the words lldjan and Vrishala,
He in whom righteousness shines (r'ljatc) is a Kojan ; and he in -whom
righteousness, called Vrishci, dis;tppcars, is a rrUhah.. Vide next
ver-e. — T.

202 EiAHABEARATAv {RdjudharmaTm'^

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 fcF
benefiting his subjects.^® For this reason also, O tiger among
kings, Dkarimi has beon^ said tD bo the foremost of all things;^
That foremost of men wbo niTes his subjecils righteously ig
called a king.-" Disregarding lust and wrath, observe thou
the dictates of righteousness. AmoTig all things, O chief of
Bharata's race, that conduce to the prosperity of kings,
rigliteousness is the foremost,-^ Dharma, again, has sprung
from the Brahmana. For this reason, the Brahmana should
always be worshipped. Thou sho-uldst, O Madhatri, gratify
with humility the wishes of Brahman as." ^ 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 triends Avhile his foes increase in number.-" In
consequence of malice towards the Brahmanas springing from
his folly, the goddess of prosperity who had formerly dwelt \n\ih
him became enraged and deserted the^ Asura Vali the son oi-
Virochana.-* Deserting the ^ sura 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 result of malice and pride. Be thoti
awakened, 0 Mandhatri, so that the goddess of prosperity
may not in wrath desert thee-!-" The Crutis declare- that Un-
righteousness begat a son named Pride upon the goddess of
prosperity. This Pride, O king, led many among the gods and
the Asurus to ruiu." Many royal sages also have suffered
destruction on his accounfe. Do thou, therefore, awaken, O
kin"' 1 He who succeeds in conquering him becomes a king.
He, on the other hand, who sufters himself to be conquered
by him, becomes a slavc."^ If, O Mandhatri, tliou wishest for
an eternal life (of felicity), live as a king should that d )es not
indulge 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 a
scoftor of religion, him that is insensate, and forbear to pay
court to all of them when uuilcd.'" Keep thy self aloof froui^

gasanci rarva.] canti tarva. 203

the compr\ny of minister.:; whom tlion ha^t once pniiisliecl nwA
e3p33ially of \v,)m"!n, as also from mountains and uneven \a.\\d^
and inaccessible fastnesses and elephants and horses and
(noxious) reptile^. Thou shouldst also give up wandering in the
night, and avoid the faults of stinginess and vanity and boast-
fulness and wrath. ^'- Thou shoulclst novor 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 unmarried virgins."" When the king does not restrain vice,
a confusion of castes follows, and sinful lial-f>hasas, a.])d persons
of neutral sex, and children destitute of limbs or possessed of
thick tongues, and idiots, begin to take birth in even respec-
table 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
a*fli(;t the p3ople.^^ Ominous st\r5 arise and awful comets appear
on such occasions. Diverse other portents, indicating destruc-
tion 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 combin-
ing together snatch the wealth of one, and many acting in
concert rob the two. The virginity of maidens is defloured.
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. — ' ""

Section XCI.

"'Utathya said, — If the deity of the clouds })<»\irs rain
seasonably and the king acts virtuously, the prosperity that
ensues maintains the subjects in felicity.' That washerman
who does not know how to wash awav the filth of cloth with-
out taking away^ its dye, is \ery unskilful in his })rofession.-
Th'it person among Brahn^anas or Kshatriyas or Vait;yafe^ who,

e

Oi MAKABHAHATA. [Eajadhavriianu*

having fallen away from the proper duties of his order, has
become a Cudra, is truly to be compai-ed to such a washer-
man.* Menial service attaches to the Cudra ; agriculture to
the Vai^ya ; the science of chastisement to the Kshatriya ;
and Bvalimacharyya, penances, 7)iantras, and truth, attach to
the Brahman a/ 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 deserves to-
be their king/* The respective ages called Krita, Trctci,
Dwdpara, and Kali, O bull of Bharata's race, are all depend-
ent on the conduct of the king. It is the king who consti-
tutes the age.*^* 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 Yedas, and sacrifices with Dakultind, all
become lost when the king becomes heedless.^ The king ia
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 indulge in grief when the king becomes heedless.^" Ele-
phants and steeds and kine and camels and mules and asses
and other animals all lose their vigor when the king becomes
unrighteous." It is said, O Mandhatri, that the Creator creat-
ed Power (represented by the king) for the object of protecting
Weakness. Weakness is, indeed, a great being, for every-
thing depends upon it.^-f All creatures worship the king.
All creatures are the children of the king. If, therefore, O

* The address i?/tam<ar«/ia6/i". is misplaced, seeing that it is Uttathya
who is speaking and Mandhatri vvlio 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 Knta ; if, on the other Land, he acts sinfully,
lie causes the Kali age to set in ; &.c., &.c.,— T.

t He who protects Weakness wins heaven, while he who persecutes.
it goes to hell. Weakness, thus, is a great thing. Its power, so to say,
is such that it can lead lo heaven and hell every one with Mhom it may
come iut'j C'.nitiiict. — T,

fJsa^ia Parva.] canti parva. 205

monarch, the king becomes unrighteous, all creatures come to
grief.'^ Th3 eyes of the weak, of the Muni, and of the snake
of virulent poison, should bs regarded as unbearable. Do not,
therefore, come into (hostile) contact with the weak." Thou
shouldst regard the Aveak 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, 0 sire, while in enjoyment
of Power, take Avealth from those that are Weak. Take care
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.* If the fruit is not seen in the
perpetrater 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 the subjects of a king (are obliged by distress to)
live like Brahmanas, by mendicancy, such mendicancy brings
destruction upon the king.'-' When all the oflficers of the
king posted in the provinces unite together and act with
injustice, the king is then snid 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 for mercy, a great
destruction then is sure to overtake the king.-*^ A mighty
tree, first starting into life, grows into large proprrtions.
Nunierous creatures then come and seek its shelter. When,
however, it is cut down or consumed in a conflagration, those

* The keeper of a co\r haj t^ wait, till it U C3#vc i foi- milk. — T.

*96 MAHABHARATA [llnjadharm^iini'

that had recourse to it for shelter all become honielesSk-*'*
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 atHuence. When, on the
other hand, the residents, moved by ignorance, abandon righte-
ousness and act unrighteously, the king becomes overtaken by
misery.-^ When sinful men whose acts are known arc allowed
to move among the righteous (without being punished for their
misdeeds), Kali then overtakes the rulers of those realms.-f-
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 honors 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 honors all good acts and good speeches succeeds
in earning great merit.'" The enjoyment of good things after
sharing them with others, paying proper honors to the minis-
ters, and subjugation of persons intoxicated with strength, are
said to constitute tiie great duty of a king."^ Protecting all
men by words, body, and deed-;, and never forgiving his son
himself (if he h?s offended), constitute the great duty of the
king."' The maintenance of those that are weak by sharing
with tiiem the things he has and thereby increasing their
strength, constitutes 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 deir if he has committed an offence by act or
word, constitutes the duty of the king.^* Protecting those
that solicit shelter as ho would protect his own children, and
never depriving one of the honors to which he is entitled,
constitute the duty of the king.t'" Adoring the deities, with
a devoted heart, in sacrifices completed by presents, and subdu-

♦ The sense is, I suppose, that if the king be overtaken hy debtruc-
tion, his officers also do not escape. — T.

t Itiijnah, Nilakantha thinks, is an accusative phiral. — T.

X Some texts road ^aranlkan, meaning traders that make journeys
and voyages. — T,

cdsana Parva.] canti parva. 297

iiig lusfc and envy, consfcitiite tho 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 honoring 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 favors those that deserve favors 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 righte-
ous. By subduing his senses he succeeds in acquiring great
affluence. By not subduing them he incurs sin.**- Paying
proper honors unto Ritiuljas 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 distinpiish between righc
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. Sovercigntv, O
sir.?, is a very heavy burthen to bear.*^ 0»ly that king who
is possessed of wisdom and courage, and who is conversant

* Tlie king is Go<l (incarnate) unto all rigliteotis men, because the/
may expect ev-erytliing from him. As regai\U the second line, the
meaning depends upon hhavati, which, as the commentator explains,
means, "obtains affluence or prosperity." For Pd^w/'a/i some texts read
PdcakuL The meaning then would be "becomes as a fire", i. e., des-
troys his own roots, or, probably, "becom«3 destructive to others,"—!.

S8

298 MAHABHAKATA, [RajadllGLTmaTlll'

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."

Amonp-st 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 honor, they can abandon (for the sake of the honor 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

Icing ma}'^ win great prosperity. Do not, therefore, O Man-

•dhatri, 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 Yasava, and Yama, and Vruna, 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, adopt this heavenly road.''^ The gods, the

liishis, the Pitrii^, 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 Utatthya, 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 iu heaven !' "1°

(■'isana Parva.]

Section XOII.

"Yudhishthira said, — 'How should a righteous king, who is
desirous of adhering to a course, of righteousness, behave ?
I ask thee this, 0 foremost of men ! Answer me, O grand-
sire !'^

"Bhishma said, — 'In this connection is cited the old story
of what Varaadeva gifted with great intelligence and acquaint-
ed with the true import of everything sang in ancient tiraes.^
Once up an a time, king Vasumanas, possessed of knowledge and
fortitude and purity of behaviour, asked the great liishi
Vamadeva of high ascetic merit, saying,^ — Instruct me, O'
holy one, in words fraught with righteousness and of grave
import, as to what that conduct is by observing which I may
not fall away from the duties prescribed for me !* — Unto him
of a golden complexion and seated at his ease like Yayati the
son of Nahusha, that foremost of ascetics, viz., Vamadeva, of
great energy, said as follows/'

" 'Vamadeva said, — Do thou act righteously. There is no-
thing superior to Righteousness. Those kings that are obser-
vant of righteousness succeed in conquering the whole Earth.''
That king who regards Righteousness to be the most effica-
cious means for accomplishing his objects, and who acts accord-
ing to the counsels of those that are righteous, blazes forth-
with righteousness." That king who disregards Righteous-
ness 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 destro3-er of righteousness and de-
serves to be slain by his subjects with all his faniily. Indeed,
he very soon meets with destruction.' That king who is incom-
petent 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 happen to be the ruler of the whole
Earth.'" That king, on the other band, who is desirous of

SOO MAHABHARATA. [RdjcidharmanU'

prosperity, who is free from malice, Avho 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, achieve-
ments, 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 prospei'ity.^*
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 honor to them that deserve it, makes gifts, and
reeognises the value of swe»t 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 preceptor in matters con-
nected with virtue, who supervises the affairs of his kingdom
himself, and who in all his acquisitions is guided by considera-
tions of virtue, succeeds in enjojdng happiness for a long
time. — ' "^'

Section XCIII.

" '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
ttpon the. kingdom,^ The cunduct of a king who is observant

^isana Parva.] canti parva. 301

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 high-handedness 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 imconquered, 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 honors,
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 dost
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 in-
dulge 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 any-
thing 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 heedi'ulness, cherish that de-
voted servant who abstains from doing what is injurious to his
master and who always does what is for his good.*' He should

* K. P. Singha, I think,, translates this verse erroneously. The
Burdwan version is correct. The speaker, in this verse, desires to illus-
trate the force of ri^tepus conduct.— T.

302 MAHABHAFvATA, Rdjadharmaiiii-

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 king-
dom. ^^ 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 disrespect-
able 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 sub-
jects growing in prosperity. Such a king succeeds also in ob-
taining 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 power-
ful king, one should not comfort himself with the thought that
he (the injurer) lives at a great distance from the injured. Such
kings when injured fall upon the injurer like the hawk swoop-
ing 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 devot-
ed 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 destin-
ed 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 attend-
ing 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

gasana Parva.] cani:i parva. 303

miaistors, a kin^ may govern the Earth for evcr.*^'"' The people

make such a person their king who is liberal, who shares all

objects of enjoyment with others, who is possessed of a inild

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,"^ ana who does not always follow

the conduct of high and noble persons conquered or uncon-

quered, 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 heedfiilness, protect his own self.f 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 honor those amongst his kinsmen that are possessed of

good ({ualities, 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,

* 7\'..</i.ic, i. e., unto the ministers alreuly spoken of. — T.

+ The sense of the pas&a^e is that the king should not ride vicious

elephants and horses, should guard himself against piisoncm reptiles

and the arts of women, and should take particular care while aacendinnj

mountains or entering inaccessible regions sush a* fjre4ti and woo.ly

vallevs.— T.

304! MAH.VBHARATA. [Rrtjaclhcmndiiu-

should always be ascwtained by thee.""' The king, even if h-e
be powerfal, 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 mister 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 kin'^-craft, said that a person engag-
ed in ruling men should slay even foes that are con-
temptible.— ' "^'

Section XCIV.

" 'Vam.ideva said, — The king should win victories without
battles. Victories achieved by battles are not spoken of
highly, 0 monarch, by the wise.'- When the sovereign's own
power has nob been con firmed, ho should not seek to make
new ac [uisitions. It is not pro[)er that a king whose power
has not been consolidated should seek to make such acquisi-
tions.^ The power of that king Avhose dominions are wide
and abound with wealth, whose subjects are loyal and con-
tented, and who has a large number of officers, is said to be
confirmdd.^ 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 kin;:,' 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 cai-eful in protect-
ing 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 ta'ik of slaying hh foes, the latter d»

fdmna Parva.] aANTi pauva. 30*

hot diminish. That king, ngaiii, wlio knows to kill his own

Avrath, finds no enemies." U the king he possessed of wisdom,

he would never do any act tliat is disapproved by good men,

Hi would, on th3 other hand, always engage himself in such

acts as would load to his own benefit and that of others.^"

That king who, having accomplished all his duties, becomes

happy in the apjirobation of his own conscience, has never to

incur the reproach of others and indulge in regrets.^^ That

kint' who observes such conduct towards men succeeds in

subjugating both the worlds and enjoy the fruits of victory. — '^*

"Bhishma continued, — 'Thus addressed by Vfimadcva, king

Vasumanas did as he was directed. Without doubt, thyself

also, following these counsels, shalt succeed in conquering both

the worlds.' "^^

Sectiox XCV.

"Yudliishthiri said, — 'ff a Kshatriya desires to .subjugate
another Kshatriya in battle, how should the former act in
the miitter of that victory ? Questioned by nje, do thou
answer it !''■

"Bhishma said, — 'The king, wilh or without an army afc
his back, entering the dominions of the king he wuuld sub-
jugate, should say unto all the people, — I am your king ! I
shill always protect you '.' Give me the just tribute or en-
counter me in battle I — If the people accept him for their
king, there need not be any fighting.' If, without being
Kshxtriyas 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.'*'

* The sense is that altliongh i* is laid down that kings sliould fight
with those only that are of the kingly order, yet when Kskatriyaa do
not arm themselves but in their stead the other orders, for resisting au
invader, the latter may fight for putting down those that so arm them*
selves against liim. — T,

39

^06 5IAHAEHAEATA [liajadkcirmaTin-

< "Yudhishthira said, — *Tq11 me, O grandsire, how should
■that Kshatriya king conduct himself iu fight who advances
against another Kshatriya king I'^

"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 J*
II 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 fairs means." One should not on horse-back
•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.f^" Neither
.poisoned nor barbed arrows should be used. These are the
weapons of the wicked. One should fight righteously, with-
out yielding to wrath or desiring to slay." A weak or wound-
^ed 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 bowstring has been cut ; or one that
-has lost his vehicle. A wounded opponent should either be
^ent 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.

* 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 nm thns : — "One should not fight a Kshatriya in
battle unless he has put on armour. One should fight with one, after
challenging in these words : — SShoot, for I am shooting at tlxee !' ''
K. P. Singha's rendering is substantially correct. The Burdwan ver-
sion, as usual, is wrong.— T.

.. t The distress referred to here is of being xmhorsed or deprived of
car or of weapons, &c.— T,

fSsawds Farva.] canti takta/t 50T

This is tho eternal dufcy." Maiiu himself, the son of the Sclf-
bora (Brahman), has said that battles should be fought fairly.
Tlie righteons should always act righteously towards those
that are righteous. They should adhere to righteousness
without destroying it." If a Kshatriya, whose duty it in
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 arc
wicked. Even he that is wicked should be subdued by fair
means. It is better to by 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 consum-
ing his roots and branches.^^ A sinful person, acquiring wealth
by sinful means, rejoices greatly. But the sinner, gaining
advancement by sinful ways, becomes wed<led to sin,*^ Think-
ing that virtue has no efficacy, he jeers at men of righteous
behaviour. Disbelieving in virtue, he at last meets with des-
truction.^* 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 Iiinisclf entirely
from virtue. Soon, however, he disappears like a tree on the
river side washed away with its very roots,^" Then people,
beholding him resemble an earthen pot broken on u stony
surface, speak of him as he deserves. The king should, there-
fore, seek both victory and the enluxncement of his resources,
by righteous means.' "^*

Section XCVI.

"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. Whafc
king is there that would rejoice after obtaining victory by un-
fair means ?^ A victory stained by unrighteousness is uncer-
tain 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 wh« begs for quarter.

303 M.VHABHARATA* [Rajadhdrmdmi'

saying — ■! am thine, — or joining his hands, or who has laid aside
his weapon, may simply be seized but never sLiin.^ If a hostile
king be vanquished by the troops of the invader, the k».tter.
should not him?elf- fight his vanquished foe. On the other
hand, he should bring him to his palaje and pursuade him for-
a whole ye%v 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 neew lease of life.** If a king
succeeds in bringing by f )rce 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
ajTree, she should then be sent back. Ho should behave simi-
larly in respect of all other kinds of wealth (such a slaves)
that are acquired by force.^ The king should never appro-
priate the wealth confiscated from thieves and others awaiting
execution. The kine taken from 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 agricultural work or returned to the enemy.-f"
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 kingJ
If a Brahmana, desirous of peace, fearlessly goes between two
contending armies, buth should immediately abstain from fight.®
He would break an eternal rule that would slay or wound such
a Brahmana. If any Kshatrlya bi^aks 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 Ksha-
triya and should be driven from society.^'^ A king desirous
of obtaining victory should iiever follow such conduct. What
gain can be greater than victory won righteously ?^^ The
excitable classes (of a kingdom recently conquered) should,
Avithout delay, be conciliated with soothing speeches and gifts.

* Tlie original is very elliptical. I, therefore, expand it after tlie
manner of the commentator. Regarding tlie last half of the second
linC; I do not follow Nilkantha in his interpretation. — T.

t This verse also is exceedingly elliptical in the original. — T.

rHsana rarvci.] canti parva. S0(5

This is a good policy for the king to ad )p(.'- Tf instead of
doincr this, these men bo soir'ht to be governed \vith impolicy,
they would then leave tho kingdom and side with (the victor's)'
foes and wait for the accession of calamities (in order that thny
may then make head against the victor)/^ Discontented men,
watching for the calamities of the king, proni])tly side with
the latter's foes, O munarcli, in times of danger/* An enemy
should not be deceived by unfair means. Nor should he be
wounded mortally. For, if struck mortally, his very life may
pass away.*^' If a king possessed of little resources be grati-
fied therewith, he would regard life alone to be much.f" That
king whose dominions are extensive and full of wealth, whoso
subjects are loyal, whose servants and officers are all contented,
is said to have his roots firm/^ That king whose Ritw'ijas and
jiriests and preccptoi-s and otiiers about him that are well-
versed in the scriptures and deserving of honors are all duly
re-ipected, 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 I'ratarddana, sub-
jugating his foes in great battle, took all their wealth, includ-
ing their very grain and medicinal herbs, but left their land un-
touched.-" Kii;g Divodasa, after subjugating his foes, brought
away the very remnants nf their sacrificial fires, their clarified
butter (intended for libations), and their food. Fur this reason
he was deprived of the merit of his conquests.|-' Kii^g
Nabhaga (after his conquests) gave away whole kingdoms with
their rulers as sacrificial presents unto the Brahmaiias, except-
inor the wealth of learned Brahmanas and ascetics.*^ The
behaviour, O Yudhishthira, of all the righteonsikings of old,.

* The s?nse seems to be that in lighting with the aid of deceit, the
eiicmy should not be slain outright, -^tich slaughter being sinful. Slay-
ing an enemy, however, in fair fight is meritorious.— T.

t This verse is not intelligible, nor does it seem to be connected with
what goes before. — T.

X The meaning is that king Pratarddana took what is proper to be
taken and hence he incurred no sin. King Divodasa, however, by taking
what tc sho\ild not have takerij lost all the merit of his coniuests.— T.

310; KAHABHARATA. [Rdjadharmanu' ,

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 j
or with pride.' "''*

Section XCVIL

'•Yudhishthira said, — 'Thero are no praetices, 0 king, more
sinful than those of the Kshatriyas ! In marching or in battle,
the king slays large multitudes.*^ By what acts then does
the king win regions of felicity ? O bull of Bharata's race,
tell me this, O learned oni, 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 weed's.
His action, however, instead of destroying the blades of paddy,
makes them grow more vigorously." They thit Avield weapons,
destroy many that deserve destruction. Such extensive des-
truction, however, causes the growth and advancement of those
that remain. '^ He who protects people from plunder, slaughter,.
and affliction, he, 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 every body's fear, enjoys every kind of

* Nilakantha takes Mahaianam to mean the Vaicya traders that ac-
company all forces. Following him, the vernacular translators take
that word in the same sense. There can be little doubt, however, that
this is erroneous. The word means "vast multitudes." Why should
Yudhiiihthira refer to the slaughter of only the Vaicyas in the midst of
troops as his reason for supposing Kshatriya practices to be sinful ?
Apaydna, means "flight," I prefer to read Avay^nVi, meaDijig 'march.'— T.

^.(isana Parva.] canti parya* 811

felicity here and attains to a residence in Indra's heaven here-
after.*^ 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
M'ith illimitable presents/" If a king, with his quivers full
of shafts, shoots them fearlessly at his foes, the very gods do
not see any one oti 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." Righte-
ous 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 per-
mitting 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 persons, 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. lie, however, who is
inspired with dastardly fear, seeks safety in flight, desert-
ing his comrades in danger.^" Let not such wretches amonsr
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 home with unwoundcd 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

* Tiie protection of subjects is likene.l lie.*e to the performance of a
sacrifice that has the merit of all sacrificed. The final present in that
sacrifice i^ the dispelling of everybiy'-t fear.— T,

312 MATi.vnn.vn.vTA. IRdJadharmliui-

of dry grass for being Lurut to death. Those amongst the
Kshatriyas th-^t would be guilty of such conduct should be
killed after the manner of killing animals.*-''"-' Death on
a bad of rjposo, 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 Ksha-
triya encuunters with unw(junded body."^ The death of a
Knhatriya, O sire, at home is not }ir.),Ise\vorthy. They are
lieroes. 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 emaci-
ated and stench issuing from 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 an 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
d^es not feel the wounds infilicted on liis limbs by foe?."^
Encountering death in battle, he earns that high merit fraught
with fame and the respect of the world which belongs to his
or:ler 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, obtain^ the companionship of Indra.'^
Wherever the hero has encountered death in the midst of foes
without displaying ignoble fear or cheerlessness, he has suc-
ceeded in earning regions hereafter of eternal bliss.' ""*

Section XCVIdl.

"Yudhishthira said, — 'Tell me, O grandsire, what regions
are earned by unruturning heroes by encountering death in
battle '•''

"Bhishma said, — 'In this connectio)), O Yudhishthira, is

* /. e.j not at the we;»pou'3 e:lgc, but otlierwi'ic. — T.

Cilsana Parva.] canti p.vrva. 313

cited the old story of the dIscour-.>2 bet\v(?(»Ti Ainvarisha and
Indra." Amvarisha the son of Nabhfiga, 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 sa-v his puissant general blazing with every
kind of energy, endued with celestial form, seated on a very
beautiful car, and sojourning (in that vehicle) up and up towards
still higher regions.* Beholding the prosperity of his general
Sudeva, and observing how he sojourned through regions that
were still higher, the high-souled Amvarisha, filled with sur-
prise, addressed Yfisava, 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 Brahmacharyya 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 grati-
fied guests with food and drink, the Pitris Avith ofiferings in
^I'addha-'*, the Rlshls 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 sacri-
fices,' having duly observed Kshatriya duties according to tha
injunctions of the scriptures, having cast my eyes fearlessly
upon hostile troops, I won many victories in battle, O Vasava 1'
This Sudeva, O chief of the deities, was formerly the gene-
ralissimo of my forces. It is true, he was a warrior of tranquil
soul. For what reason, however, has he succeeded in trans-
cending me ?^" He never worshipped the gods in high and
I great sacrifices. He never gratified the Briihmanas (by fre-
quent 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 wiih every other man that engages in fight. ^^
Every warrior accoutred in armour, by advancing against foes
in battle array, becomes installed in that saoxifi^e. Indeed,

40

■Sli MAHABHARATA, [R'ljadharin.'jVii'^

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 l^"—

" 'Amvarislia said, — V/hat constitute the libations in thai
sacrific3 .? What constitute its liquid offerings? What is
its Dak-ihinci ? Who, again, are regarded its Ritw'ijas ? Tell
me all this, O performer of a hundred sacrifices !^*—

*' 'Indi'a said, — Elephants constitute the Ritivijas of that
■sacrifice, and steeds are its Addhya.ryus. The flesh of foes
constitutes its libations, and blood is its liquid offering.*^^
Jackals and vultures and ravens, as also winged shafts, cons-
titute 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 sAvords and darts
■and axes, blazing, sharp, and well-tempered, constitute the
ladles of the sacrificer/^ .Straight, sharp, and well-tempered
^arrow.^, with keen points and capable of piercing the bodies of
.foes, impelled from well-stretched bows, constitute its large
d jublemouthed ladles.^^ Sheathed in scabbard made of tiger-
skin and equipt with handle made of ivory, and capable of
cutting oft' the elephant's trunk, the sword fcrms the ^pMs of
••this sacrifice.'^f The strokes iiiflicted with blazing and keen
lances and darts and swords and axes, all made of hard iron,
•constitute its profuse wealth procured from the respectable
-peo'ile by agre3m3nt in raspect of the amount and period.-*
The blood that runs over the field in consen|uenee of the fury
of the attack, constitutes the final libation, fraught with great
merit and capable of granting every wish, in the Iloma of
-this sacrifice.^^ Cut, Fierce, and such other sounds, that are
heard in the front ranks of the array, constitute the Sdmans
aung by its Vedic chaunters in the abode of Yama.-- The
■front ranks of the enemy's array constitute the vessel for the
ke3p of its libations. The crowd of elephant and steeds and

* ylJ2/a is any liiuid substance, generally of com'se clarified butter,
that is poured upon the sacrificial fire. — T.

t >%his 13 the wooden ?.tick with which line? are dorawn on the eacsi' |

* 1
ficial plitforM.— T, '

f3dana Parva.] canti parva, 81J

men e [ui^jt with shields are re:!jarde<l to constitute the ^yena-
chit firo of thit sacrifice." Tiie heid'e>>s trunks that rise up
after thousands hive been slaughtered constitute the octagcnal
stake, mido of Kkadlra wood, for the hero who performs that
Sicritijj.-* Tiio shrieks that elephants utter \v\\ n urged on
with hooks, constitute its Ida mantras. The keotle-drum^>,
with the slaps of palms forming the Va^hats, O king, arc its
Trisirii'tii Udjitri.'^ Wae.i the {property of a Brj,hmaiia is-
being taken away, he who casts otf his body that is so dear fcr
protecting that property, does, by that act of self-devotion,
acquire the marit of a sacrifice with infinite presents.-" T lafc
hero who, for the sa 'e of his master, displays prowess at t!ie-
van of the array and shows not his back through fear, earns-
those regioas of felicity that are mine.'-' He who strevs the
altar of the sacrifice constituted by battle, with swords cased
ill blue scabbards and severed arms resembling heavv bladoeons
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 waiving I'ov any assistance, sue-
ceedi in winning regions of felicity like mine.-'" That warrior
who in battle causes a river of blood, to flow, terrible and ditfi-
culb to cross, having kettle-drums for its frogs and tortoises, the
bones of heroes f jr its sands, blood and ficfh for its miro, 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 of slain elephants for its boats and huge alligators^
swords and scimitars for its larger vessels, vultures and A'aii/ats
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 insvires-
all timid men with dread, is said to complete the sacrifice by
performing the final ablutions."""'^ That hero whose altar (iji
such a sacrifice) is strewn over with the (severed) heads of
foes, of steels, 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 bis o^vn army as tJie vessel for tha.

S1& MAHABHARA.TA. [Rajadhcirmanu'

keep of sacrificial offerings, who takes the combatants stand-
ing to his south for his Sadasyas and those to this north as
his Agniddhras, and who looks upon the hostile forces as his
wedded wife, succeeds in winning all regions of felicity.*''"^^
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/^ That
inglorious Avarrior 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 Yishnu himself and the
intelligence of Vrihaspati, the preceptor of the celestials.*^
That warrior who can 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 in-
telligence), 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) covet-
in «• 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 con-
forms 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 ;

* The van of the hostile army is the palace of his wives, for he
goesthither as cheerfully as he does to such a mansion. Agniddhrai
&re tho5ie priests th«| liave charge of the sacrificial fires.— T.

((isanct Parva.] canti parva. 217

nor one that is flying away ; nor one that holds a straw in his
lips ;* nor one that says — / am thine.*'' Having slain in battle
Jambha, Vritra, Vala, Pfika, Catamaya, Virochana, the irre-
sistible Nanmchi, Camvari of innumerable illusions, Vijira-
chitti, — all these sons of Diti and Danu, — as also Prahladha,
I myself have become the chief of the celestials.*"*" — '

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

Section XCIX.

"Bhishma said, — 'In this connection is cited the old story
of the battle between Pratarddana and the ruler of Mithila.^
The ruler of Mithila, viz., Janaka, after installation in the
sacrilice of battle, gladdened all his troops (on the eve of
fight). Listen to mo, O Yudhishthira, 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 reirions of hell, intended for those that
fly away from battle ! They would have to rot there for
eternity in everlasting ingloriousness I* Resolved upon cast-
ing 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 subjugater of hostile towns,
the warriors of Mithila, gladdening their rulers, vanquished
their foes in battle. They that arc of firm souls should take
their stand in the van of battle.^ The car-warriors should be

* To take up a straw and hold it between the lips is an indication of
unconditional surrender.— T.

313 MiHABEARiTAr HdjddharmamZ'

placed in the midst of elephants. Behind the car- warriors
should stand the horsemen. Behind the hxst should be placed
th3 fo jt-soldiers a'l accoutred in mail.* That king who forms
his array in this m inner always succeeds in vanquishing his
foes. Therefore, O Yudhishthira, the arriy of battle should
always be thus formed.^ Filled with wrath, heroes desire to
win blessedness in heaven by fighting fairly. Like Ufakaras
agitating the ocean, they agitate the ranks of the foe.^" As-
suring 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 irressistible of persons that rally after rout and that,
despairing of safety, assail their pursuers. For this reason,
O king, thou shoulist not cause thy troops to pursue too
much the routed foe.'^^ Warriors of courage do not wish to
strike them that run awa}^ 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 bayks and stomachs and arms and legs.
They that are afiElicted 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.' ""

Section C.

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

"Bhishraa said, — 'Some say that- Righteousne<5S is made

^asana Parva.] oanti PAnvA, S10

stable by Truth ; somo, by R3a?onin'^ ; some, by good behavi-
our; and soma, by ths a});)lication of means and contrivances.**
I shall presently tell thee what tho means and contrivances,
productive of immediate fruit, are. Robber-;, tran^^gressing 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 scrip-
tures. Listen to me as I speak of those means for the success
of all acts.* Bjth 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.'^ Lei-thern armour for
protectin^j 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-tem-
pered weapons, all kinds of armour yellow and red, banners
and standards of diverse hues,- swords, and lances and scimi-
tars of great sharpness and battle-axes, and spears and shields,
should be manufactured and stored in abundance.^ The weap-
ons should all be properly whetted. The soldiers should be
inspired with courage and resolution. Tt is proper to set the
troops in motim in the month of CJiaitra or Af/ndtiydna.^^
The crops ripen about that time and water also does not

* I tlo not unilerstand how this is an answer to Yii'lliishthira's ques-
tion. Nilkantlia tliinks that Truth, in the above, means the orrlinances
in respect of Kshatriya duties; that i'papatti, which I understand,
means Reasoning (or Conclusion), indicates a di.-regnrd t'.r life, for
lho=e ordinances lejid to no other conclusion. Good li3haviour, .accord-
ing to him, means encouraging the soldiers, speaking sweetly to them,
and promoting the brave, &c., Means and contrivances consist in
puiushing desertion and cowardliness, &c. If Nilakantha be right,
what Biiishma says is that battles (which, of course, are intended for
the protection of Righteousne.=»s) becmo po'sible ii cin?e|uence of
thejc fourcaa^e-i,— T.

320 M.UIABHARATA. [Rdjaclkav 111(1 ilW

become scarce. That time oi' the year, 0 Bharata, is neither
very cold nor very hot." Troops should, therefore, be moved
at that time. If the enemy, however, be overtaken by dis-
tress, troops should immediately be set in motion (Avithout
waiting f >r such a favourable time). These (two) are the
best 03casions for the motion of troops with a view to subju-
gate foes.^''^ That road which has abundance of water and
grass along it, which is level and easy cf march, should be
adopted (in moving the troops). The regions lying near the
rou,d (on both its sides) should previously be well ascertained
through spies possessed of skill and having an intimate know-
ledge 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 bo 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 fur 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 mems for warding off danger and distress.^^
Keeping the constellation called Ursa Major* 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 Ciikr.if should blow and shine
from behind them. As means for ensuing victory, the wind
is superior to the ,Suii, and the sun is superior to Cukra, 0

* The seven stars of this constellation are supposed to be the seven
great J^w/tM, vu., Marichi, Atri, Angira?, Pulastya, Pulaha, Kratu,
aiul Vaiishtha. — T.

t Venir.— 1\

r^sana rarva.] caKti r.vnvA. S2t

Yudhishthira.-'^ Afrin conversant with war a'pprove of a rogiou
that is not miry, not watery, not uneven, and not ulxituniling
with bricks and stone, as well fitted for the operations of
cavalry.-^ A field that is free from mire and liolcs is fitted
for car-warriors. A recdijn that is overf;rown willi bushes
and lar^e trees and that is under water is fitted for elephant-
warriors."' 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 opera-
tions of infantry." An army, O Bhfirata, which has a large
infantry force, is regarded very strong. An army in which
cars and horsemen predominate is regarded to be very eflcctive
in a clear (iinrainy) da}'.'-* An army, again, in which foot-
.soldiers and elephants predominate becomes cfiective in the
rainy season. Having attended to these points (about the
characters of the difterent kinds of forces and the manner of
inarching, ([uartering, 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
oat under a proper constellation and on an auspicious luna-
tion, always succeeds in obtaining victory b}- [iroperly leadinri-
his troops.-" No one should slay tho.=e that are asleep or
thirsty or fatigued, or those whose accoutrements have fallen
away, or one that has set his heart on final emancipation,* 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 mid, or one that is insane, or one that lias 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,-|- or
one that is skilled in some especial art (as mining, &c.), or
one that is in grief, or one that goes out of the camp for

* Like Bhuricravas on tlie field of Iviiiukshetra. — T.

t Probably, one that has begun a sacrifice exteniling for a lonT
periofl. The Yadava liero Aknira avoided challenges to battlo by
beginning a sacrifice. S^ee JJ'.'riranro, the sections on the Siiniaiitaka
f^tonc— T.

41

S22 ^SAHABEAKATA, [Rajadhaoniunti*

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 ranks
of foes, or rally thy retreating troops, should have their pay
-doubled and should be honored by thee with focd, 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 ©f
a hundred soldiers should be made the chief of a thousand."^
Collecting together the principal warriors, they should be
addressed, saying, — Let us swear to conquer, and never
to desert one another P^ Let those that are inspired with
'fear stay here ! Let those also stay here thnt would cause
their chiefs to be slain by themselves neglecting to act
heroically in the press of battle l-^ 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 fl^'ing away from battle are loss of wealth,
death, infamy, and reproach. Disagreeable and cutting speech-
■es have to be heard by that man who flies away from battle,'"
who loses his lips and teeth,* who throws away all his
weapons, or Avho suffers himself to be taken as a captive by
the foe. Let such evil consequences always evertake 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, pro-
ceed 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 ha;ipiness. That which is regarded as the highest

A form of eKpi-e>sioTi meaning sliameless. — T.

frfs«na Parva.] canti tarva. . ^3

misery by cowards is cheerfully borne by those thai are
heroes.**" 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 snch an oath, and
prepared t j throw away life itself, heroes should courageously
rush against the enemy's ranks/- In the van should bo
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).-f**' If the troops are few,
they should be drawn close together for the fight. At time?, if
their leader wishes, the close array may be extended wide.
When a small number of troops is to fight with a great many,
the array called Sitchimukha should be formed.+*^ When a
small force is engaged with a larger one, the leader of the
former may shake hands with his men and utter loud cries
to the effect — The enemy has broken ! The enemy has
broken 1 — " Those amongst them that are endued with
strength should resist the enemy, loudly saying 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

■* Tliis refers to death and physical pain, as explained by Nila-
kantlia. — T.

t Skandhct, Nilakantha thinks, means Samulai here. — T.

J /. f., the soldiers should be so drawn up as ty form ;i wo Ige-likc
appearance with u narrow head. — T.

22* MAHABHARATA. [Reijadharmami'

blow ami beat Krakachas, cow-horns, drumS; cymbals, and
kettle-drums.' '"^^

Section CI.

^'Yudliishihira said, — 'Of ^Yhat disposition, of what be-
haviour, of what form, how accoutred, and how armed should
the combatants be in order that they may be competent for
battle V

"Bhishma said, — 'It is proper that those Aveapons and
rehicles should be adopted (by particular bodies of combatants)
with which they have become familiar by use. Brave soldier?,
adopting those weapons and vehicles, engage in battle.- The
Gandharas, the Sindhus, and the Sauviras fight best Avith
their nails and lances. They are brave and endued with great
strength. Their armies are capable of vanquishing all forces.^
The Uginaras 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 these
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 person 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.*^ They that have a voice ]
like deer, and eyes like those (;f 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 thit of the clouds, that have wrathful faces
or faces like those of camels, they that have hooked noses and
tonfnies, are possessed of great speed and can shoot or hurl i

» K'h'hkya has many meanings. NilakaiiLha tliiuk-: Llial Uic woi'd:
:•.:. u:jGd hcrcj uuaui Suaku.' — T. I

(^asanct Vdrva:] canti pauva. 325

their weapons ti) a great distiiiiec.^ 'J^'^^^y t/h;ii luivc bodice
curved like that of the cat, and thin hair and thin skin,
become endued with great speed and restlessness and ahnost
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 horse's, 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 atlVays 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, ov eyes like those of the mun-
goose, are all brave and capable of casting away their lives
in battle.^^ They that have crooked eyes and broad foreheads
and check-bones not covered with lle.sh and arms strong as
thunder-bolts and fingers bearing circular marks, and make
that is lean and arteries and nerves that arc visible,'* rush
with great speed when the collision of battle takes place.
Resembling infuriate ele})haiits, they become irresistible/''
They that have greenish hair ending in curls, that have flanks,
cheeks, and faces fat and full of ftesh, that have elevated should-
ers and broad necks, that have fearful visages and fat calves,'"
that are fiery like (Vasudeva's horse) Sngriva 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 fly away 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.' "*'^

[Rdjadharmarai'

Section CI I.

^'Yudhishthira said, — 'What are the well-known indica-
tions, O bull of Bharata's race, of the (future) success of an
army? I desire to know them V-

"Bhishraa said, — 'I shall tell thee, O bull of Bharata's race,
all the well-known indications of the (future) success of an
arniy.^ When the gods become angry and men are urged by
fate, persons of learning, beholding everything with the eye
of heavenly knowledge,^ perform di^e^se auspicious acts and
expiatory rites including Aoma and the silent recitation of
mantras, and thus allay all evils.** 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
favorably 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 tiieae
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
bendino- 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 war-
riors while about to engage in slaughter, that is regarded as
an indication of success. If, however, they make their ap-
pearance in the van of such persons, they indicate disaster

* The object of these two verses is to indicate that a learned astro-
loger and a learned priest are certain means for procuring victories by
warding off all calamitic^i cau^.ol l>y uiipropitioU:- fate and the wrath of
the god?.— X.

rtsana Pavva.] canti parva. o27

air--l defeat/" If these birJs, viz., swans ami cranes and
g<Uap(itras 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 wen-pons, machines, armour, and standards,
as also of the r.idiant complexion of thu^ • of the vigorous
rasn 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 kind-
ness, that is regarded as an indication of future success/^* If
a-^reeible sounds and odors and sensations of touch prevail,
and if the combatants become inspired with gratitude and
patience, tliat 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 be-
have peacefully. If thy endeavours after peace fail, then
mayst thou engage in battle/" The victory, O Bharata, that
one acquires by battle is very inferior. Victory in battle, it
seems, is dependent on caprice or destiny. ^^ When a large
army brocks and the troops begin to fly away, it is exceeding-
ly 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, with-
out ade][uate 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 Rurii deer.*'" Somr lin.es

♦ If a single deer takes friglit and runs in a particular direction,
tlie whole herd follows it, without knowing the cause. The simile is
peculiarly appi-opriate in the f^a-o of large arniie?, i>artiiu]arly of
Asiatic hosts. If a single division takes to flight, the rest follow it.
Fear is very contageous. The Bengal reading jonghfi is evidently in-
correct. The Bombay reading is son/ha. The rur<lwan translators
have attempted the inipo<sible feit '^f liiidiii;j '.eii-^c by adhering to the

Q

2S MAii.vBLiARATA [Rajudharmitnu-

again it, may be seen that even fifty men, resolute and relying
111)011 one another, cheerful and prepared to lay down their
lives, succeed in grinding enemies numerically much supe-
rior.^'' Som3tiine3 even five, or six, or seven men, resolute
and standing close together, of high descent and enjoying
the e.^teem of those that know them, vanquish foes much
superior to them in nnmber.'-^ The collision of battle is not
dijir-ible as long as it can be avoided. The })olicy of concilia-
ti ):i, of prjd. icing disunion, and making gifts should first be
tried ; battle, it is said, should come after these.-- At the
vary sight of a (hostile) force, fear paralyses the timid, even as
at the sight of the blazing bolt of heaven they ask — Oh, iqjon
tuhat ivjidd it f'dl .^*-" — Having ascertained that a battle is
rxo-ino- the limbs of those that go to join it, as also of him that
is conquering, perspire profusely.t"* The entire country, O
kin's-, (t'ait is the seat of war), becomes agitated and atllicted,
with all its mobile and immobile population. The very mvirrow
of embodierl creatures scorched with the heat of weapons,
l:inTLUsb3? with pain."''' A king should, therefore, on all
oscasions, apply the arts of conciliation, mixing them with
raeisures of severity. When people are afflicted by foes,
they always show a disposition to come to tcrms.t"'' Secret
agents should be sent for producing disunion amongst the
allies of the foe. Having produced disunion, it is very desir-
able that peace should then be made with that king who
happons to be more powerful than the foe (sought to be
crushed).'-' If the invader does not proceed in this way, he

incorrect reading. The fact is, they did not suspect the viciousness of
tlie text.— T.

* I have endeavoured to give the very ronstruetion ff tlic original.
It i-; curious to see how the Biirdwan Pundits have luisunderstood this
simple verse. — T.

t Samitii>, explained by Nilakantha to mean hattlo, and rija7/a.v/a
a^ vijigish'-invrna ya. Unless it be an instance of a cruce, vijayasya can
scarcely be understood in such a sense. — T.

X I. e., the king should try conciliation, sending at the tame time
an invading force, or making an armed demonstratidn. Such politic
measures succeed in bringing about peace. — T.

^Ssana Parva,} canti parva. 1823

can never succeed in completely crashing his foe. In dealing
with the foe, care should be taken for hemming him in from
ail 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 dis-
position trust him even when he becomes guilty of a grave
transgression.^" Gamvara has said that having aftiicted 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."^ Persona
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 wrath and
without destroying him.^' If, O Yudhishthira, a king be-
comes severe, he becomes an object of hatred with all crea-
tures. If, on the other hand, he becomes mild, he becomes
disregarded by all. Do thou, therefore, practice both severity
and mildness.^^ Before smiting, O Bharata, and while smit-
ing, utter sweet words ; and after having smitten, show them
compassion and let them understand that thou art grieving
and weeping for them.'* Having vanquished an army, the
king 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 directions !"^ 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 honor 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 oT
attaching them to himself, should even weep, seizing their
hand^ affectionately.^^ The king should thus, under all cir-

42

"SSO MAEABHARATA* IRajctdharm'inr^

^iimstances, beliavn 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 theisr
trust, he succeeds in enjoying the Earth as he pleases.^" The-
king should, therefore, by abandoning deceitfulness, seek to ob-
tain the trust of all creatures. He should also seek to protect
kis subjects from all fears if he seek to enjoy the Earth.' "*^

Section CIII.

"Yudhishthira said, — ''Tell me, O" grandsire, how should
a king behave towards a foe that is mild, towards one that is
■fierce, and towards one that has many allies and a large
force !'^

"Bhishma said,— 'Iq' this connection is cited-, O Yudhish-
thira, the old narrative of the discourse between Vrihaspats
and Indra.^ Once on a time, that slayer of hostile heroes,
viz., Vasava, the chief of the celestials, joining his hands^
approached Vrihaspati, and saluting him, said these words.^

" 'Indra said, — How, O regenerate one, should I behave
towards my foes ? How 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
1 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 follow-
ing words."

" 'Vrihaspati said, — One should never wish to subdue his
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 wrath or fear or joy.
He should conceal these within his own bosom.^ Without
trusting one's foe in reality, one should behave towai'ds him
as if one trusted him completely. One should always speak
aweet words unto one's foes and never do anything that is dis-

^^sana Parva.] canti parva. Ssr

ngrccable.' One should abstain from fruitless acts of hostility
as also from insolence of speech. As a fowler, carefully utter-
ing cries similar to those of the birds he wishes to seize or
lcill/° captures and brings them under his power, even so
should a king, O Purandara, being 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 a fire carelessly put out making its appearanee-
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 intelli-
gent persons conversant with policy, a foe that is disregarded
and neglected, being all along unsubdued at heart,'* smites the
disre-^arder at the proper season, especially wlien the latter
■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 foe.>,* a king should in secret cherish feelings
©f 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.-f
Nor should he cause wounds by wordy darts and shafts. If the
opportunity comes, he should strike at him, without lotting

* I. e., ascertaining everything regarding him. — T.

t The French had taken Alsace aaid Lorraine. That was an impoli-
tic step, though, perhaps, Germany also, by taking back those province:^
^ftcr they had been completely Frenchified, has committed the same
^uistake, Such jujurivj lauklv in thv h?«i1 and arc never fvrc,'otten,— T.

g32i MAHABHARATA. [Rcijadhai'mcimi*

it slip. Such, O chief of the gods, should be the conduct of
» king desirous of slaying his foes towards those that are bis
foes.^^ If air 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 opini-
ons of the wise, a king should only break the strength of his
foe. He should never, when the opportunity is not favorable,
geek to accomplish his objects. Nor should he, when the
opportunity is at hand, persecute his foe *'^ Giving up lust
and wrath and pride, the king should, acting with heedfulness,
continually watch for the laches of his foes.^- His own mild-
ness, the severity of his punishments, his inactivity and heed-
lessness, 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 con-
trivances 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 secret object. Many ministers, if consulted, endea-
vour to throw the burden of the task upon one another's
.shoulders and even give publicity to that object Avhich should
be kept secret.-'^ If consultation with one be not proper, then
only should the king consult with many. When foes are un-
seen, divine chastisement should be invoked upon them ; when
seen, the army, consisting of four kinds of forces, should be
moved.f-" 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
Ibe applied.-^ At times, the king should even prostrate hmi-

* /. e. ruin him outright. — T.

t Brahma-dandah is the chastisement through the gods. When foes
are not seen, i. c, when they are at a distance, the king shouhl employ
his priest to perform the rites of the A tharvan for bringing destruction
upon them. In the case, however, of foes being seen, i. e., when
they are near, he should move his troops -withoufc depending upon
-iJAt«ri"«;4 rites* — T»

gaaana Parva.] canti pauva. 233

self before a powerful foe. It i?, ai^ain desirable that acting
heedful ly himself, he should seek to compass the victor's des-
truction 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 any-
thing 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
arc vanquished always remain wakeful.'" There is nothing,
O best of deities, 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 per-
sons of restless disposition is fraught wiLh danger. Kings
should, therefore, with close attention, ascertain their friends
and foes.^' If a king becomes mild, he is disregarded. 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 1^^ As a rapid current ceaselessly eats 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 sami time. By applying the arts of conciliation, or gift, or
production of disunion, O Purandara,"* they should be grinded
one by one. As regards the remnant, (being few in number,)
the victor m\y behave i)eacefully towards them. An intelligent
king, even if competent for it, should not begin to crush all
(his foea) at once.*^ When a king happens to have a large
army consisting of sixfold forces-f and teeming with horse, ele-
phants, cars, foot, and engines, all devoted to him,^' when he
thinks himself superior to his foe in many respects Tipon a
fair comparison, then should he openly smite the foe with-

* Nipimani is explained by Nil.vkantha as Kucalam ; and after
^rabhct, pesticm is understood. The Burdwan version of 35 and 36 is
utter nonsense. — T.

t The sixfold forces are foot, horse, clephautsj cars, treasury, aui
Uader& fgllowing the camii,— Xt

331) SE.vnABnARiTA. [Ilycidharmi7iu'

out hesitation.^" If the foe be strong, the adoption of a
policy of conciliation (towards him) is not v/orthy of approba-
tion. Oa the other hand, chastisement by secret means is the
policy th\t should be adopted. Nor should mildness of be-
haviour be adopted towards such foes, nor repeated expedi-
tions, for loss of crops, poisoning of wells and tanks, and
suspicion in respect of the seven branches of administration,
should be avoided.*'" 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 pro-
vinces.'** Kings, 0 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 thera 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, ac-
quainted 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 re-
generate ones, of a wicked person ! Questioned by me, tell
me how am I to know who is wicked !" —

*' 'Vrihaspati said, — A wicked person is he who proclaims
the faults of others at their back,, who is inspirad with envy
at the accomplishments of others, and who remains silent when

* I adopt Nilakuntha's explanation of this verse. Loss of crops, &c.
are the inevitable consequences of expeditions. The king, on such
occasions, is obliged also to take particular care of the seven branches
of administriiLion, As these arc all unpleasant, they should be avoid-
ed,-!, _ '

^<28ana Farva.] cakti paeta, §35

the merits of other people arc proclaimed in his presence,
feeling a relucfcanoe to joia in the cliorus.'"' JMere silence on
such occasions is no indication of wickedness. A wickedl
person, however;^ at such times breathes heavily, bites his lips,
a4id shakes his head."* Such a peyson always mixes in society
and speaks irrelevantly.* Such a man ne^^er does what he
promises, when the eye o>f the person to whom he has givea
the assurance is not upon him. When the eye of the persoa
assured is on bin'i, the wicked n^an does not even allude to
the subject,*' The wicked man eats by himself (and not with
others on the sa-mc board), and finds fault with the food placed
before him, sayingr — 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 occasion*
of sorrow, and rejoicing on occasions of joy, are the indica-
tions of a friend. An opposite behaviour furnishes the in-
dications 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 celstials 1 — '''^

"Bhishma continued, — 'Having heard these words of A''ri-
haspati, Puraiidara, employed in subduing his foes, acted
strictly according to them. Bent upon victory, that slayer of
Hoes, when the opportunity came, obeyed these instructions
and reduced all his enemies to subjection !' "'^-

Section civ.

"Yudhishthira said, — 'How should a righteous king, who is
opposed by his own officers, whose treasury aiid army are no
longer un lor his control, and who his no wealth, conduct
himself for acquiring happiness V-

* /. e., starts such subject* for couver-fttinn as do not arise ua'.urallv,
for what he lias in view is the proclaiming of the faults of other pe iple,
* topii^ in w'.iicli he alone is int°re4el an 1 noi his hearer..— T.

33G" MAHABHARATA, [RajadkarmanU'

"Bhiahma said, — 'In this connection, the story of Kshema-
dirijin is often rj^itel. I shall narrate that story to thee.
Listen to it, O Yudhishthira !^ It has been heard by us that
in dtys of old, when prince Kshemadar^in had become weak
in strjiigth and fallen into groat distress, he repaired to the
sa^3 Killakavrikshiya and saluting him humbly, said unto him
these words.*^

'• 'The king said, — What should a person like me who de-
serves 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,
tall mi this '.^ One like thee that is conversant with morality
and full of gratefulness is the refuge of a person afHicted by
disease either mental or physical I*^ Man should cast off his
desires. By acting in that way, by abandoning joy and sorroAV,
and earning the wealth of knowledge, he succeeds in obtain-
ing felicity.f^ I grieve for them that adhere to worldly happi-
ness as dependent on wealth. All that, however, vanishes like
a dreim.^ They that cxn abandon vast wealth achieve a very
difficult feat. As regards ourselves, we are unable to abandon
that wealth which is even no longer existent.^" 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 1^" — Thus addressed by the intelligent prince of
Ko^ala, the sago Kfilakavrikshiya 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

* In the Bengal texts there is an error of reading, viz., Catru for
Yatra in the fir.st line of verse 3. The Bnrdwan Pundits repeat the
error in their vernacuhvr version. K. P. Singha, of course, avoids it. — T.

t The Benf'al texts, in the second line of verse 7, contain an error.
Cc<y[;<i«cAci is evi lently a misreading for Cokancha. The Bnrdwan ver-
sion, as a matter of course, repeats the error, Avhile K. P. Singha avoids
it.— T.

X I. c, thougli dispossessed of my kingdom, I cannot yet cast oil
tlie hope of recovoriiij it.— T.

c3sana Payva.] canti parva, S37

thou thinkost. Thy belief is right, viz., All this (hat I sc^
is unstable, myself as also evcrijlhing that I have l^"^ — Know,
O pi'iiicc, 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 fshalt be freed from un-
righteousness,'^ Whatever things had been earned and acquired
by th')se that canio bafore, and whatever was earned and ac-
quired by those that succeded them, have all perished. Reflect-
ing on this, who is there that will yield to grief ?""' Things
that were, are no more. Things that are, Avill 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 jiot today,
nor do they see thee now !^^ Reflecting on thy own instabili-
ty, why 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, shtll, without duubt, cease to be. Indeed, everything
will cease to be.'^ Those men that are now of twenty or
thirty years of age will, wiihout doubt, all die within the
next hundrjd years.-" If a man cannot have the heart to
give up his vast [jossessions, ho should then endeavour to
think that his possessions, are not his own and by that means
seek to do good to himself.*-' 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

* /. e. he should tbink that his we.ilth has been given to him for
the sake of friends and relatives and otheiv. He will then succeed in
practising charity. — T.
43

S3S MAHABHARATA [R(ijadha'nfian%^

but are never ruling kingdoms." They are not, like tLee,
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 Avon by me without any exer-
tion. All powerful Time, however, O regenerate one, has
swept it away.-'^ The consequence, however, that I see, of
?ny kingdom having been swept away by Time as by a stream,
is that I am obliged to support myself upon whatever I obtain
(by charity) V-'—

" '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, 0 prince of Ko(;ala,
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 grieve for that which is absent.'" Be thou delight-
*ed, 0 prince of Ko(;^ala, with whatever thou succeedest in
winning with ease. Even if divested of prosperity, do not
grieve for it but seek to (preserve a pure disposition.-' Only
an unfortunate man who is of a foolish understanding, Avhen?
tleprived 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 impor-
tance, suffer more misery still. Tliou, however, O king, art
not stained by such vices.^^*"" Endure the prosperity of others
although tbou art thyself divested of prosperity. They that
are possessed of dexterity succeed in enjoying that pros-
perity which is vested in others.* Prosperity leaves the
person that hatos others."' Men possessed of righteous
behaviour and wisdom and conversant with the duties of
Yogn renounce prosperity and sons and grandsons of their

* Nilakantha explains Kucaldh as nirmatiaruh, ami oni/a(r.% a*
Catrau, I do not follow himv— T.

^ftsana Pdrva.] canti pakya. S-TB*

own accord/* Others, regarding earthly wealth to be exceed-
ingly unstable and unattainable, do[Xindant as it is upon cease-
leas action and effort, are also seen to renounce it.*'^ Thou
seemest to be possessed of wisdom. Why dost thou then
grieve so pi-teously, desiring things that should not be desired,
that are unstable, and that are dependant on others ?^*^ Thou
dosirest to enquire after that particular frame of mind (which
would euable 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 happi-
ness, and, therefore pursue it eagerl}-/* 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
ioses all other objects of life.'® If, O prince of Ko9ala, a
person loses that wealth which had been earned with difficulty
and which had been proportionate to his desires, he then,
©vercome 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 feli-
city 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 1 When
life is so short and uncertain, these men, moved by ignorance,
set their eyes on wealth I*^ 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

* The Bengal texts read \''idhili,/l dhanamcoa cha. This is evidently
■erroneous. The correx;t reading, as given in the Bombay text, is
^"zMiCiol'Scidh'xnem chx^ Botli the Bengali versions arc incorrect.—!.

S40 MAHABHARATA. [Ucijadhurmnnii'

there that would feel grieved at the loss of Avealth ? There
are many other pcrsor.s in the world that Idsc wealth and
friends.*' Behold, O king, with thy intelligence, and thov\
wilt understand that the calamities which overtake men are
all due to the conduct of men themselves ! Do thou, there-
fore, (as a remedy), restrain thy senses and mind and sjjeech I""'
For, if these 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 adiquate idia of the pa«t nor can foresee the fut\ire,
there being many intervals of time and jilace, a person like
thee who is possessed of such wisdom and such prowess, never
indulges in grief for imion and separation, for good or evil.*^
A person of such mildness of disposition, well-restrained soul,
and settled conclusions, and observant of Brahmacharyya vows,
never indulges in grief and never becomes restless from desire
of acquiring or fear of losing anything of small val«3.*' It is
not fit that such a man should adopt a deceitful life of mendi-
cancy, 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 sub-
sisting upon fruits and roots, restraining sj^eech 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 tho 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 F
When thy prosperity is almost impossible to recover, and
when thou art without ministers and counsellers, such a
course is open to thee ! Dost thou hope to reap any benefit
by depending upon destiny ? — ' "'*

isana PuvvaA

Section CV.

" 'The sage said, — If, on the other hand, 0 Kshatriya, thou
ihiiikest that thou hast any prowess still, I shall discourse to
thee about that liiie of policy wliich 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 1- 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 I* —

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

" 'The sage said, — Renouncing pride and desire and wrath
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 Vidoha 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." Honored
by Janaka possessed of intelligence and prosperity, thou shalt
certainly become the right arm of that ruler and enjoy the
contidence 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 vihva. Or,
making peace with the foes of thy foe, destroy the latter's
}>ower.*^' Thou shalt then cause thy foe to be att-i'hcd to

* The YUvs^Ht is the km Qi the ^jli mArnid'J<ik-z^k

3i2 n\H.vmi.viLVTA. [Rdjadharmanit'

aucb 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.*'' 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 polic}'-, 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 domi-
nions of thy foe, and imitating the conduct of the dog, the
deer, and the crow, behave, with apparent friendship, to-
wards Lhy 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 ene-
my's treasury." Advising thy enemy to perform sacrifices and
make gifts, do thou gratify the Brahman as. The latter, (hav-
ing 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 utmost felicity in heaven.'"
If the treasury of thy foes be exhausted (by either righteous
or unrighteous deeds), every one of them, O prince of Ko(;ala,
may be reduced to subjection."" The treasury is the root
of felicity in heaven and victory on Earth. It is in con-
seriuence of their treasuries that 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 Vigiuajit and divest him by

* The sense seems to be tkat 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 iuiu«d,— T,

gcisana Farva.] canti parya. 2*3

that means of all his possessions,-- Through this fliy 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 indi-
cate some eminent ascetic conversant with the dwties of Yoga
(who will wean thy foe from all earthly possessions).-' Thy
enemy will then desire to adopt renunciation and retire into
the woods, solicitous of salvation. Thou shnlt 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. — ' "-''

Section CVI.

" 'The king said, — I do not desire, O Brahmana, to sup-
port 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 conse-
quences, I desire to live in this world ! I am incapable of
adopting these ways that thou pointost out to me ! Indeed,
these instructions do not become thee ! — ^

" 'The sage said, — These words, O Kshatriya, that thou
speakcst 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.* 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 a noble race, that
absfcainest from all acts of unrighteousness and cruelty, that

* /. e.. f.»r t'\f' niliT <»f Vi.l.'has. — T.

S-Ai MAOABUAEATA, [Rnjadharmaiw.-

art possessed of great learii'ii^. and that art Avell versed
in the art of government and of conciliating all persons?*
I say this because, O Kshatri3'a, though divested of kiiigdom
and plunged into great misery, thou still desirest to live
adopting a beh-jiviour 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 him to do ! — '*

' Bhishma continued, — 'The sage, after this, inviting the
ruler of the Videhas, said these words unto him. — This per-
sonage is of royal birth. I know his very heart.'* His soul
is as pure as the surface of a mirror or the disc of the autum-
nal moon. He has been eximined 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 my-
self A king who is without a (competent) minister cannot
govern his kingdom even for three days.^^ The minister should
be courageous as also pessessed of great intelligence. By these
two (jualities one may conjuer both the worlds. Behold, O
king, thooo two ((ualities are necessary for ruling a kingdom !^-
Righteous kings have no such refuge as a minister possessed
of such attributes. This high-sou led person is of royal des-
cent. He walketh along the path of the righteous/-' This
one who always keeps righteousness in view has been a valu-
able actiuisition. If trc.ited by thee with honor, he will
reduce all thy fue,4 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 thec,^" it will be thy duty to fight him,
observant as thou art of the Kshalriya duty of conquering
antagonists. Without engaging in battle, however, do thou, at
my command, employ him under thee frein desire of benefit-
ing thyself.*-" C-vst thy eyes on righteousness, giving up
covetousne^s that is improper. It behoveth thee not to
abiudon 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 fotxl and other articles of enjoyment." One may
see vii'tory and di'feat in his own case. They that seek to

ffisana Parva.] canti parva. 345

exterminate a foe are sometimes exterminated tliemselves la
course of their etiorts !^® — Thus addressed, king Janaka,
properly saluting and honoring that bull among Brahmanaa
who deserved every honor, replied unto him, saying,"^" — Thou
art of great learning and great wisdom. That which thou
hast said from desire of benefiting us, is certainly advanta-
geous for both of U3."^ 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 Ko9ala,
said these words. — In observance of Kshatriya duties as also
with the 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 !*-* I honor thy intelligence, and I honor thy jrowess.
I do not disregard thee, saying that I have conquered thee !
On the other hand, live thou with me as a victor '" Honored
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 Ko^ala to enter his abode,
honored him, who deserved every honor, 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 (the establish-
ment of peace) is the high duty of kings ; victory and defeat
are both uncertain !' ""

Section CVII.

"Yudhishthira said,— 'Thou hast, O scorcher of foes, des-
cribed the course of duties, the general conduct, the means
of livelihood, with their results, of Brahmanas and Ksha-
triyas and Vaicjyas and Cudras.^ 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.

* Jitavat is explained by Nilakantha 9.s pnlpta jaya.—T,

S4S MAHABHAEATA, [Rdjadharmcinn-

Thou hast spoken also of the characteristica of ministers, the
measures that lead to the advancement of the subjects,^ th«
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 discours-
ed on all these subjects, O Bharata, laying down instructions
that are plain according to what has been inculcated in sacred
treaties.*^ 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 !*'' I desire to
hear how these may grow, how they may be attached to the
king, 0 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 T®

"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.-l-^° 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 des-
truction.^^ By employing spies, contrivances of policy, and
physical foi'cc, and adopting the arts of conciliation, gifts.

* The wood is G'ana, It literally means an assemblaore. There can
"be no doubt that throughout this lesson the wood has been employed to
denote the aristocracy of wealth and blood that surround a throne. — T.

+ If the king, moved by avarice, taxes them heavily, the aristocracy
present it and seek to pull down the king. — T.

f^«)ia Parva.] c^nti rARViU 347

and disunion, and applying other methods for producing weakr
ness, waste, and fear, the parties assail each othcr.^- The
aristocracy of a kingdom, having the charateristics of a compact
body, become dissociated from the king if the latter seeks to
take too much from them. Dissociated from the king, all
«f them become dissatisfied, and acting from fear side with
the enemies of their ruler.^^ If again the aristocracy of a
kingdom be disunited amonst themselves, they meet with
destruction. Disunited, they fall an easy prey to foes. The
nobles, therefore, should always act in concert." If they be
unite<l together, they may earn acquisitions of value by means
ef their strength and prowess. Indeed, when they arc thus
united, many outsiders seek their alliance.'^ Men of know-
ledge applaud those nobles that are united with one another
in bonds of love. If united in puqwse, 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 behaviag kindly towards
all persons whose pride has been quelled b}^ knowledge,* 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 arc possessed of wisdom and
courage and perseverance and that display steady jirowess ia
all kinds of work, the aristocracy advance in prosperity.^
Possessed of wealth and resources, of knowledge of the scrip-
tures and of all arts and sciences, the aristocracy rescue the
ignorant masses from every kind of distress and danger.-*
Wrath (on the part of the king), rupture,f terror, chastiso-
ment, persecution, oppression, and executions, O chief of tho
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 honored

* /. c, learned men of humility. — T.
t Probably, with the king — T.

348 MAHABHARATA. Rcijadharmcinu-

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 Avhat is for the good of the whole order.
When, however, the aristocracy becomes separated and dis-
united 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.
Tears, however, that arise from outside are of little conse-
quence. 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.' "*:'^3i

* The Burdwan Pundits make a mess of the last two verses. In 31,
there is an incorrect reading in the Bengal texts. It is Pradhan&ccha
for praddnaccha. The Burdwan version repeats the error. K. P.
SSingha, of course, avoids it, but hia version is rather incomplete. — T.

f^sana Parva.]

Section CVIII.

"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 practiced ?'
What acts, according to thee, arc the most important among
all duties, by the practice of which I may earn the highest
merit both here and hereafler ?'*

"Bhishma said, — 'The worship of mother, father, and pre-
ceptor 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 inconsistent with it, should be done un-
hesitatingly, 0 Yudhishthira !* One should never do what
they forbid. Without doubt, that which they command should
always be done.**^ 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 Gdrhapatya
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 attende.^t with heedful-
ness to these three fires, thoti 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 throe
worlds, and blessed be thou, great will be thy merit and
reward 1' Never transgress them in any act. Never eat
before they eat, nor eat anything that is better than what
they eat. Never impute any fault to them. One should
always serve them with humilitv. That is an act of hicrh

♦ Literally, "One should not follow that course of duty which they
do not indicate. That again ia duty which they command. Ihij ia
eettled,"— T.

350 KAHABHAiiiTA. [Hljadharmdnit'

merit,'" By acting in that way, O best of kings, thou mayst
obtain fame, merit, honor, and regions of felicity hereafter.
He who honors these three is honored in all the worlds.'^ He,
on the other hand, who disregards these three, fails to obtain
any merit from any of his acts. Such a man, O scorcher of
fo.es, acquires neither this world nor 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 honor
of those three has become a hundred-fold or a thousand-fold
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 Acharyya is superior to ten Brah-
amanas learned in the Vedas. One Upadhyaya is again su-
perior to ten Acharyyas. 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 rever-
ence than the father or even the mother. The father and the
mother are authors of one's being." The father and the
mother, 0 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 im-
punity, do not stain the king. The gods and the Rishis do
not withhold their favors from such persons as strive to
cherish even their sinful fathers with reverence." He who
favors a person by imparting to him true instruction, by com-
municating the Vedas, and giving knowledge which is im-
mortal, should be regarded as both a father and 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

^asana Farva.] canti parta. 351

thought and deed, incur the sin of killing a ftctus. There is
no sinner in this world like them.* Preceptors always show
great affection for their discii)lcs. The latter should, there-
fore, 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
carefully divide with them every object of enjoyment." With
hira 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. Fur this
reason, the preceptor is worthy of greater reverence than
either the father or the mother.'-* If preceptors arc worship-
ped, 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 disregard-
ed 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
liave never heard that these four, viz., he wh(j injures a friend,
Jbe 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.' "■''

* Frati/dfannah is explaiiie"! l>y Nilakantha in a (.UfVorcnt way. I
think, his interpretation is far-fetche>l, — T.

[H(ijadkarmtmi*
Section CIX.

''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, question-
ed b}' me !^ Truth and falsehood exist, covering all the
worlds. Which of these two, O king, should a person adopt
that is firm in virtue V What again is truth ? What is
falsehood? What, again, is eternal virtue? On what occa-
sions should a person tell the truth, and on what occasion
should he tell an untruth ?'^

"Bhishma said, — 'To tell the truth in consistent with righte-
ousne=?s. 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.**^ Even a person that is disrespectable, that is
of uncleansed soul, and that is very cruel, may succeed in
exrning great merit as the hunter Valaka by slaying the
blind baast (that threatened to destroy all creatures).f^ How
extra )rdinary it is that a person of foolish understanding,
though de^ir)us of acquiring merit (by austere penances) still
committed a sinful act IX An owl again, on the banks of the
Ganges, (by doing an unrighteous deed) obtained great merit.S

*/. e. who knows when truth becomes as harmful as untruth, and
untruth becomes as rigliteousas truth. — T.

t Vide ante, Kama Par can. — T.

X Alludes to ante, Kama Paroan. 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. — T.

^ 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
liiie.s of thi:i verse. K. P. Singha has rendered it correctly. — T.

fSsana Parva.] canti parya. 353

'the question thoii hast asked me is a difficult one, since it ia
difficult to say what righteousness is. It is not easy to in-
dicate it. No one in discoursing upon righteousness, can in-
dicate it accurately.'"" Righteousness was declared (by Brah-
man) for the advancement and growth of all creatures. There-
fore, that which leads to advancement and growth is righteous-
ness.^" Righteousness was declared for restraining creatures
from injuring one another. Therefore, that is Righteousness
which prevents injury to creatures.'^ Righteousness {Dkarina)
is so called because it upholds all creatures. In fact, all crea-
tures are upheld by Righteousness. Therefore, that is Righte-
ousness which is capable of upholding all creatures.^^ Some
say that Righteousness consists in what has been inculcated
in the ^rutis. Others do not agree to this. I would not
censure them that say so. Everything, again, has not been
laid down in the ^rittia.^-* Sometimes men (robbers), de-
sirous 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 occa-
sion 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, give away his wealth to sin-
ful 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

♦ This refers to the well-known definition of Dhar ma ascribed to
Vacishtha, ri:., "Tliat which is laid down in the Crutii and the Smritit
is DharmaJ" The defect of tiiis definition is that the Criitit. and the
Smrith do not include every duty. Hence Vacishtha was obliged to
add that where these are silent, the examples and practices of the good
ought to be tlie guide', of men. &.c.— T.

*5

354 MAHAEHAKATA, [RnjadharmiTiHi'-

risk, or on occasions 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 fulfill his promise.
Upon failure, let the self-appropriator be forcibly enslaved.
If a person without fulfilling a righteous engagenient acts
with impropriety, he should certainly be afflicted with the
rod of chastisement for having adopted such behaviour.*'^
A deceitful person, falling away from all duties and abandon-
ing 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 Ihem. They should be regarded to have fallen
•down in consequence of their sins. Indeed, fallen away from
the condition of hum.anity 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 companion-
ship. 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 jire 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.-j- Such
sinners are, like the crow and the vulture, dependent on de-
ceit for their living. After the dissolution of their (human)
bodies, they take rebirth as crows and vultures.-^ One should,
iin any matter, behave towards another as that other behaves

r- ■ - - - -■■■- ..-- — ■ '" ' ■ ■ ■ -

•* The Burdwan translator has made a mess of verse 21. K. P.
8ingha quietly leaves it out. The fact is, SiuakSLryaUu is Swakdri astu,
■meaning, 'let the appropriator be." — T.

rt The construction is elliptical. Juh i^amnycim chikmhet tai A;«ri'^^— J-.

fcfeixnfl& Parva.] canti tarva. 355

in that matter. A practicer of deceit should be resisted' witli

deceit, while one that is honest should be treated with-
hoiicsty.' "-*

Section CX.

"Yudliishthira said, — 'Creatures arc 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
injured themselves, 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, suc-
ceed in overcoming all difficulties.^ Those persons who, con-
versant 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 difficul-
ties.^ 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 wedd«d wives in season without
seeking the companionship of other women, they that arc
honest and attentive to their Agni-hotras, succeed in overcom-
ing all difficulties.'' They that arc possessed of courage and
that, casting away all tear 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 stikke, and thut arc cxuDipUir^ fcr ull crci^tures to imitate.

S56 MAHABHARATA. [RnjadliCLTincimi'

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 diffi-
culties.^^ 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 Brah-
manas that betake themselves to a life of celebacy and Brah-
macharyya, that perform penances, and that are cleansed by
learning, Vedic knowledge, and proper vows, succeed in over-
coming 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
i'^Ued 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 self, 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 behanour, succeed in overcom-
ing 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 honor for themselves,
that give honors unto others, that bow down unto those that
deserve their worship, succeed in overcoming all difficulties,*'
They that perform ^rdddhas 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 intoxica-
ting 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 i^ara-
yana, that Supreme Lord of all creatures, that origin and
de:^ructi£)n of the universe, succeed in ov^rcaming all drfficul-

giisana Parva.] oanti pauva. 357

ties.-* This Krishno, here, of eyes red .'iiS the lotus, chid 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 incon-
ceivable 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 fore-
most 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 difficul-
ties.^* 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 ail those acts by which
men may overcome all difficulties both here and hereafter !' "^"

Section CXI.

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

"Bhishma said, — 'lu this connection is recited the old story
of the discourse between a tiger and a jackal. Listen to it,
O Yudhishthira l"^ 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 a delight in injuring
others.* On the expiry of the period of his life he obtained
an undeeirable end. In fact, stained by the «vil acts of his
human life, he was reborn as a jackal.* Remembering hifi
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 con&isted of fruit that
bad dropped from the trees/' That jackal dwelt in a Tast

358 MAHABHAKATA. [RajadkarmclnU''

crematorium and liked to dwell there. And as it was his
birthplace, he never Avished to change it fur a finer locality/
Unable to endure the purity of his behaviour, the other mem-
bers of his species endeavoured to make him alter his resolve-
by addressing him in the following words fraught with humi-
lity :' — 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 eater of carrion ?" Be thou our like ' All of us will
give thee food. Eat that which ought always to be thy foodj
abandoning such purity of conduct I^" — 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.* I desire to behave in such
a way that my fame may spread.^'^ Although my habitaticn
is this crematorium, yet listen to my vows in respect of be-
haviour. One's own self is the cause of one's acts. The mode
of life to which one may betake is not the cause of one's re-
ligious acts.^' If one, while in the observance of a particular
mode of life slays a Brahmana, will not the sin of Brahman?-
cide attach to him ? If, on the other hand, one gives away a-
cow while one is not in the observance of any perticular 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. Stupified by fully 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 here-
after, and characterised as it is by such censurable loss of
virtue occasioned by discontentment and temptation I^" — A
tiger, celebrated for prowess, happened to overhear this con-
versation, and accordingly, taking the jackal for a learned

• The meaning is that though boi'n 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
bimply ridiculous,— T,- ■• _ . -

gasana Farva.] canti parva. 359

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 ti^er said, — 0 righteous personage, T 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 !*" As regards
ourselves, we are known to be of a fierce disposition. We
inform thee beforehand of this. If thou behavest with mild-
i:ess, thou wilt be benefited and reap advantages for thyself!'^
— Honoring 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
v/ith 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 Avicked minister that is on the look
cut for putting an end to thy very life I-^ Thou shouldst, O
highly blessed one, regard those amongst thy ministers that
are devoted to thee, that are conversant with policy, that are
independejit 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 vigor, even as thou regardest thy preceptors or
parents !""-'* But, 0 king of beasts, as I am perfectly con-
tented 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
praise-worthy." I am of cleansed soul. I am highly blessed.

* Vdtrdm raeana, .%s explained by the commentator, tie duties of
gt^vernraent. — T.

360 MAHAEHAHATA* [RajadkarmSnu*

I am incapable of showing severity to even sinners. I am
of great foresight. I have capacity for great exertion. I
d) 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. 1 have never served another. I am,
besides, unskilled in serving. I live according t 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 nnder false
accusations.^^ If, notwithstanding all this, thou appointesfc
me, O king of beasts, as thy minister, I wish to make a com-
pact with thee in respect of the behaviour thou shouldst al-
■\Vays adopt towards me.'* Those words that I shall speak
for thy good should be listened to and regarded by thee.
The provision whicli thou wilt make for me shall not be in-
terfered with by thee.^*^ 1 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 dependents !^^ — Thus addressed by the jackal,
the king of beasts answered him, saying, — Let it be so ! — and
showed him every honor. The jackal then accepted the minis-
tership of the tigpr."" Beholding the jackal treated with res-.

fctsana Farva,] canti parva. SCI

pect and honored in all his aet^, the old 5?ervant.s of the king,
cuMspirin^' together, begun ceaselessly to display their hatred
tuwards him/'^ Those wicked }tersons at first strove to gratify
and win him over with friendly behaviour and make hitn
tolerate the diverse abuses that existed in the statc.*^ Des-
poilers of other people's property, they had long lived in
the enjoyment of their perquisites. Now, however, being
rjled by th3 jackal, they were unable to appropriate anything
belonging to others.*'- Desirous of advancement and pros-
perity, they began to tempt him with sweet speeches. Indeed,
large bribe-? even were olfere.l to allure his heart. Possessed
of great wisdjm, the jackal showed no signs of yeilding to
tho:?e temptations.'" Then some amongst the n, making a
compact amongst themselves for effecting his destruction, took
away the well-dressed meat that w^as 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 wh(j 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 tha
ministership, saying, — Thou desirest my friendship, but thoii
shalt not, O njonarch, mistrust me without cause !'^'' —

"Bhishma continued, — 'When the king of beasts, feeling
hungry, came to eat, he saw not the meat that was to ha\o
been kept ready for his dinner. The king then ordered, — Let
the thief hs found out !'' — His deceitful ministers represented
unt) him th^t tha mat kept for him had bjen stole. i away by
his learned minister, the jackal, that was so proud of his own
•wisdom/^ Hearing of this injudicious act on tiie 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 niinistrrs addressed
the king, saying, — The jackal is ever ready to take away
from all of us the means of sustenance I'"^ — 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!
AVhat is there that he would not venture to do ?*' He is not
as thou had-^t heard. He is righteous m speech but his real

46

^50 MAffA-SBAFATA^ llvftjcdfiUnnVa^

cUsposifcioii is pinful;'- A wretch in reality, he has disguised
himself by putting on a garb of virtue. His behaviour is
really mnfuL For serving his own ends he had practised
austerities in the matter of diet and of vows." If thou dis-
believest this, we will give thee ocular proof !— Haviiig said
this, they immediately caused that meat to be discovered by
entering tlie jackal's abode.'"'* Ascertaining that the meat was-
brought back from the jackal's house and hearing all those
representations of bis old servants, the king ordered, saying;,
—Let the jackal be slain l^'' — ^Hearing these words of thsr
tiger, his mothor came to that spot for awakening her son's
food sense with beneficial counsels/'*^ The venerable dame
gai(j^ — 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-
©f a quarrel cannot endure the elevation of an enemy brought
about by his high feats. Faults are ascribed to even a persont
©f pure soul engaged in penances.^^ With respect to even aii'
ascetic living in the woods and employed in his own (harmless)
.acts, are raised three parties, viz., friends, neutrals, a«d 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
feate the beautifuh*^" Many amongst the learned, the unlearHcd,
the rapacious, and the deceitful, would falsely accuse an in-
nocent 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, remem-
ber, the jackal refuses to take any meat that is even given ta
him. Let this fact be well considered (in finding out the thief ).''^
V/icked persoiTS sometimes put on the semblance of the good,
and they that are good soirtetimes 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. Th«
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-
%,''* You see, there is ne:e3.sity, therefore, for scrutiny m

0sa)ia Parva.] canti pa.rva. SCI

srcspect of even such things as are addressed to the eye. If a
person ascertains everything after scrutiny, he is never called
®pon to indulge in any kind of regret afterwards,*''' It is not
at all difficult, O son, for a master to put his sen'ant to death".
Forgiveness, however, in persons possessed of power, is al-
ways praiseworthy and productive of renowni** Thou had.sfc
made the jac^tal thy first ministei'. In consequence- of that
act, thou hadst earnexi great fame among all neighbouring
chiefs. A good minister cannot be obtained easily. The
jackal is thy well-wisher. Let him, therefore, be siipported."^
Th'it king who regards a really innocent person falsely accused
by his enemies to be guilty, soon meets with destruction in
conset^uence of the wicked ministers that lead him to that
conviction 1"' — -After the tiger's mother had concluded her
speech, a righteous agent of the jackal, stepping out of that
phalanx of his foes, discovered 'e\-erything about the manner
in which that false accusation had been made."'' The jackal's
innocence being made manifest, he was acquitted and honored
fey his master. The king of beasts affectionately embraced
him again and again."" The jackal, however, who was well
conversant with the science ef poKcy, burning with f rief,
saluted the king of beasts and solicited his permission for
throwing away his life by obsen'ing the >Po-dya vow,""- The
tiger, casting upon the virtuous jackal his eyes expanded
with aifection and honoring him with reverential worshiji,
sought to dissuade him from the accomplishwient of his
wishes.'- The jackal, beholding his master agitated with
siftection, bowed down to him and in a voice choked witli
tears said these words:" — Honored by thee fir^, I have after-
wards 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"!'* Ser-
vants that are discontented, that have been driven from their
©ffices, or degraded ft-om the honors that were theirs, that
fiave brought destitution uj>on themselves, or have been
ruined by their enemies (through the wrath of their master),"
that have been weakened, that arc rapacious, or enraged, or
alarmed, or deceived (in respect of their employe's), that have

S6-I MAHABHARATA. [RnjadharmcinU'

suffered confiscation, that are proud and desirous of achiev-
ing great feats but deprived of the means of earning wealth;^
and that burn with grief or rage in conserjuence of any injury
done to them, always wait for calamities to overtake their
masters. Deceived, they leave their masters and become
effective intruments in the hands of his foes.*''' I have been
insulted by thee and pulled down from my place. How wilt
thou trust mo again ? How shall I (on my part) continue to
dwell with thee V^ Thinking me to be competent thou took-
est 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 des-
cribe the same person as wicked.''" I who have thus been dis-
regarded by thee cannot any longer enjoy thy confidence.
On my part, when I shall see thee withdraw thy confidence
from me, I shall 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 Avill,
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 honor first and dishonor
afterwards.^^ It is difficult to reunite two that have been
separated, as, indeed, it is difficult to separate 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. fService proceeds from
the motive of doing good to the master as also to one's own
self. All acts are undertaken from selfibh 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

* Nilakantha explains oparaiadhannk as aparasa adhanah, i. e.,
without rasa or affection and without dhana or wealth. This is very

far-fetched.— T.

gdsana Parva.] canti taiiva. ; 805^;

or fearless. ° The prosperity of men, as ulso tlic'r f;ill, comes
of itself. Prosperity and adversity, and greatness, all proceed
from weakness of understanding.* — '^'

"BhishnT^ continued, — 'Having said these conciliatory words
fraught with virtiie, pleasure, an 1 profit, and having grati-
fied the king, the jackal retired to the fcrest.^^ Without
listening to the entreaties of the king of beasts, the ir.telligent
jackal cist oft' his body by sitting in "prdya and proceeded
to heaven (as the reward of his good deeds on Earth).' """

Section CXIL

"Yudhishthira s:\id, — 'What acts should be done by a king,
and what are those acts by doing which a king may become
happy ? Tell nij 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 arc 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 Yu-
dliishthira P There Avas, 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 austeri-
ties in the forest.* Towards the conclusion of his penances,
the puissant Brahman became gratified with him. The Grand-
sire, 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 bo
so ! — The camel then, having obtained that boon, returned to
his own forest.^ The foolish animal, from the day of obtaining
the boon, became idle. Indeed, the wretch, stupified by fate,

♦ Perhaps the sense is that men of vij,'orous uuderatanding think all
jstatcs to be equal. — T.

3'G<> K.\HABHAR\TA. [RdjadharmanK-

did not from thai day go out fur grazing.^ One day, while
extending his long neck of a hundred Yojanas, the animal
was engvged in picking his food without any labour, a great
storm arose," The cauiel, 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 vfith cold, dragged
himself with difficulty towards that very cave and entered i4
quickly for shelter/^ Living as he did upon meat, and ex-
ceedingly 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 ifc 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 every-
thing in the world with proper means, Manu himself has
said that victory depends upon intelligence." All acts thafe
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 inferiorr
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 suc-
ceeds in achieving victories.^' In this Avorld, 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 tjaid by wise men of ancient times

f(isana Parva.'i canti pakta» 3C7

conversant with the ordinances h\ii) down in the ftcriptures I
I, also, with sight directed to the scriptures, have said the
same to thee ! Exerci.>^iug thy intelligence, do tlvju act iu
this world, O king !' '"-'

Section CXIII.

"Yudhishthira said,— 'Tell mo O bull of Bharata's race,
how a king, without the usual aids having obtained a king-
dom that is so precious a jwssession^ behave himself towards
a powerful foe I''-

"Bhishm\ said, — ^Tn this connection is cited the old story
of the disourse 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 bad arisen in bis 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 1^ 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.^
" 'Ganera 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 pos-
ture.'' The cane knows the virtues of Time and opi)ortunity.
It is docile and obedient. It is yielding, without being stiff.
For these reasons, it st.\nd-3 where it grows, withoit having to

808 MAHABHARATA» [HajadharmlnU'*

come with us.^" Those plants, trees, and creepers that bend
and rise before tie force of wind and water, have never to
sulfer discomfiture (by being taken up by the roots). — '"

"B'.iishma 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.*^^
That min of wisdom who acts after ascertaining fully the
e^trength and weUcness, 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.' ' ^*

Section CXIV.

"Yudhislithiri said,— 'How, O Bharata, should a learned
mm 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 r-f-"-

"Bhidima said,— 'Listen, O lord of Earth, how the subject
has been treated of (in th 3 scriptures) how a person of good
soul should eudirj in this world the ab ii-ive speeches of
persons of little intel igence.- If a j erson, when abused by
another, d:» not yield to wrath, he is then sure to take away
(the merit of) all the good deeds that have bcon done by the
abuser. The endur r, in such a case, communicates the demerit
of all his own b\.d acts to the person who under the influence
of wrath indulges in abuse.^ An intelligent man should dis-
regard an utterer of abusive language who resembles, after all,
only a TUtiblia uttering dissoiant cries^. One who yields to
hate is said to live in vain. A fool may often be heard to say
I — Such a respectable man was addressed by me in such words
amid such an assembly of men ! — and to even boast of that

* The true policy, therefore, is to wait for the time when the foe
becomes weak. — T.

t MridiLUikAhnpna is better than Mridiitikshncna.—T.
' +. A bird that is iaeniiiied by Dr. Wilson with the Perm Jj,can:is--T^

g^nana Parva.] ca^ti parva, 86fl

wicked act/ He would a-U,— Abuaed by me, the mar. reniaine<i
silent as if dead with shaino '. — Even thus docs a shamelesa
mui boAst of an act about which no one should boast.* Such
a wretch among men should carefully be disregarded. The
m-xn of wisdom should endure everything thfit such a persoa
of little intelligence may say.' What can a vulgar fellow do
bv either his praise or 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 bo of some value. As a fact, however, their words aro
as effective as those uttered by fools invoking death upon
them with whom they quarrel.** That man simply proclaima
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.f ^^
A person of pure conduct should never even speak with thafe
wight of sinful conduct who docs not scruple to utter any-
thing or do anything.'^ That man who speaks 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 regioiis in heavea a>id th^ fruits of any
knowledge an<l virtue that he m.iy have. + '* 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 porsons.^^ A man of
wisdom, therefore, shonld ujihesitataingly 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

* In India, the commonest form of verbal abuse among ignorant
men an<l women is — 'Do thou meet with death,' or, 'Go thoi\ to Yama'a
house !' What Bhishma nays is that .vs tlie>e woriU are uttered in vain,
even so the verbal aocusations of wicked men prove perfectly abortive.T.

t The Burdwan Pumlits have totally misunderBtoo I the first line of
thi-< ver.se. K. P. Sin, 'Hi has rendered it correctly. — T.

I A dog ia an unclean animal in Hindu estimation.— T.

47

^70 jiAnABnARATA. [Rjjaclharmdnn*

publishes (by that act) his own evil nature c^'en 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 infuriate elephant
Soaring in madness, or a fierce dog.^^ Fie on that sinful
wretch who has betaken himself to the path of the foolish
who 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
lionest 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 disap-
proved 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 show-
ing or grinding his teeth. All this is well kno-^vTi.^" That man
-who endures the reproaches and slanders of wicked-souled
wights uttered in assemblies, or who reads frequently those
instructions, never suffers any pain occasioned by specch.'"^^

Section CXV.

"Yudhishthira said, — 'O grandsire, O thou that art poa-
sessed of great wisdom, I have one great doubt that perplexes
me ! Thou shouldst, 0 king, resolve it ! Thou art an ad-
vancer of our family.^ Thou hast discoursed to us upon the
slanderous speeches uttered by Avicked-souled wretches of
'bad conduct. I desire, however, to question thee further 1"^
■That which is beneficial to a kingdom, that which is produc-
tive of the happiness of the royal line, that which is produc-
tive of good and advancement in the future and the present,^
that which is good in respect of food and drink and as regards
aliso the body, are topics upon which I wish thee to discourse !*
How slwuld ^ king who has been placed on the throne Stud

03ana Parva.] canti paeva. 371".

■who continues to occupy it, surrounded by friends, ministers^;

and servants, gratify his people ?" That king who, led aws^y,

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 disaifected towards him. Such a king

>jiever succeeds in obtaining those objects the accomplishment

of which depends upon one's having a number of good servants

tibout him.^ It behoveth thee that art equal to Vrihaspat;

•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 accomjlishing: the good of our race. For this reason thou

always discoursest to us on the duties of king-craft. Kshatri

^Vidur.t) 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

iiaving quaffed the deathless Amrita l^° What classes of

servants are to be regarded as inferior and what as possessed

•of every accomplishment ? Aided by what class of servants or

by servants of what kind of birth, is it advisible 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 acqui-

isition of sovereignty !'^'-

"Bhishma said, — 'The king, 0 Bharata, cannot alone rule
Ills 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 vi knowledge and wisdom, v/ho are
*ll devoted to the good of their master, and who are of high
l3irth and tranquil disposition, succeeds in enjoying the hap-
piness connected with sovereigny." That king whose minis-
ters are all well bom, 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
^heir master, >yh.o are -possessed of wisdom and sgQdacss_,_^YIiiO

S72 MlBABHARATA, [Rajadharinclnu'

have a kuowled^^e of the relations of things,"^ who can provide
for future events and contingencies, who have a good know-
ledge 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, succetds in
enjoying the happiness that attaches to sovereignty."^^ That
king whose subjects are always cheerful, and high-minded,
and who always tread in the path of the righteous, 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 co.itented and trustworthy men
well acquainted with the means of increasing the finances.^®
That king succeeds in obtaining affluence and great merit
"tvhose repositaries and barns are supervised by incorruptible,
trustworthy, dovoted, and uncovetous servants always bent
upon gathering.'^ That king in whose city justice is adminis-
tered properly wdth the result of such administration leading
to the well known results of fining the plaintiff or the defen-
dant if his case is untrue, and in which criminal laws are
administered even after the manner of Cankha 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.' "--

Section CXVI.

"Bhishma 8:iid, — 'In this connection is cited the following
history of olden times. That history is regarded as a high
precedent amongst good and wisemen.^ That hi.story has con-
nection with the present topic. I heard it in the hermitage of
Rama the son of Jamadagni, recited by many foremost of
jRis/iis.^ In a certain large forest uninhabited by human
Ijeiags, there lived an ascetic upon fri^itc! and roots, observing

p-Jsann Parva.] canti pauva. 373

rigid vows, and with his senses under control. ' Observant
also of strin>,'eiit regulations and seli'-restraint, ot" traiii[nil
and pure soul, always attentive to Yedic recitations, and of
haart cleansed by fasts, he adopted a life of goodness towards
all creatures.* Tussessed 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 aji-
proach him with affection/' Fieice lions and tigers, infuriate
elephmts of huge size, leopards, rhinoceroses, bears, and other
cniuQils of fierce aspect,*^ subsisting upon blood, used to
conic to the Rishi and address him the usual questions of
polite enquiry. Indeed, all of them behaved towards hini
like disciples and slaves and always did unto him what was
agreeable." Coming to him they addressed the usual en-
quiries, 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 fruits and roots and water, and was
tranquil and o( inoffensive aspect." Lying at the feet of that
high-8ouled Riahi as the latter sat, the dog, with a heart like
that of a human being, became exceedingly attached to him
ill 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 siich 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 thotights of all creatures, the sage felt
•that the dog had ample cauie for fear. Fossessed of the six

374 MAHABHABATA. Edjadhartncinti'

attributes and capable cf 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 V' — At these words, the dog was trans-
formed 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
bim an animal of his own speciea, immediately forsook all
feelings of animosity towards it.^"* Sometime after, there came
into the hermitage a fierce and hungry tiger with open mouth.
Licking the corners of his mouth v/ith the tongue, and eager-
ly 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 protec-
tion for saving his life,'^" The sage, who showed great affec-
tion for the leopard in consequence of the latter's living in
the same place with him, forthwith transformed his leopard
tnto a tiger powerful for all foes," The tiger seeing a beast
of his own species did him no itijury, 0 king. The dog, hav-
ing in course of time been transformed into a powerful tiger
subsisting upon flesh and blood, abstained from his former food
which had consisted of fruits 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,' ""

Section CXVII.

"Bhishma said, — 'The dog transformed into a tiger, grati-
fied with the flesh of slain beasts, slept at his ease. One day
as he lay on the yard of the hermitage, an infuriate 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 infuriata
elephant, proud of his strength^ approaching towards him,
|h6 ti^ei-i agitated _wi^h fear,, sought the pro.tectloftjpf ..th.e

08ana I'ana.] canti parta. 275

Rlshi.^ That best of sages thereupon transformed the tiger
into an elephant. The real elephant, seeing an individual of
his own species, huge as a 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 ele-
phant was cheerfully striding along the vicinity of the her-
mitage, 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'a 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 the same species
with himself, the Riahi'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'a 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 ^arahJia, cpme
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 Carabha of great strength. '* The
wild ^arabha, beholding the Rishi'a ^arahha before him to
be fiercer and more powerful than himself, quickly fled away
from that forest.^* Having been thus transformed into a
^arahha by the sage, the animal lived hapjdly by the side of
his transformer,"^ All the animals then that dwelt in the
vicinity became inspired with the fear of that garahha.
Their fear and the desire of saving their lives led them all to
fly away from that forest."^ Filled with delight, the ^orahha
continued every day to slay animals for his food. Transformed
into a carnivorous beast, he no longer affected fruits and roots
upon which he had formerly lived,^' One day that ungrat«ful

^^C iiAHABHARATA. [Rljadharm^inii-^

beast who had first been a dog but who was now transformeJ
into a Ciirabha, eagerly thirsting for blood, wished to slay the
sage.^'^ The latter, by ascetic power, saw it all by his spiri-
tual knowledge. Possessed of great wisdom, the sage, having
ascertaiaed 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 1 ,
From a tiger thou wert next transformed into an elephant
with the temporal juice trickling adown thy cheeks ! Thy ,
next tran=?formation was itito a lion 1-" From a mighty lion \
thoii wert then transformed into a Cnrabha ! Filled with I
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, 0 sinful [
wretch, thou desirest to slay me who have done thee no injury,
thou shalt rofcurii to thy own species and be a dog again !-' — ;
After this, that mean and foolish animal of wicked soul, i
transformed into a (pnrahha. once more assumed, in conse- i
quence of the Rishi's curse, his own proper form of a dog.' ""

Section CXVriT.

"Bhishma said, — 'Having once more assumed his proper
form, the d ig becamo very cheerless. The Eishi, reproving
him, drove the sinful creature from his hermitage.^ An in-
telligent king should, guided by this precedent, appoint ser-
vants, each fit for the office assigned to him, and exercise
proper supervison over them, having first ascertained their
qualifications in respect of truthfulness and purity, sincerity,
general disposition, knowledge of the scriptures, conduct,
birth, selfrestraint, compassion, strength, ener-y, dignity, and
forgiveness.^ A king should never take a minister without
first having examined him. If a king gathers round him per-
sons of low birth, he can never be happy.* A person of high
birth, even if pcr.'^ecuted without any fault by his royal master,
never sets his heart, in consequmca of the respectability of
his blood, upon injuring his master.' An individual, however,

f<l«trta Parva.] canti parva. 571

that is maaii and of low birth, havitig oblained even great
affluence from his counectiou with some honest man, becomes
an enemy of the hitter if only he is reproached in words.**
A minister should be possessed of higli birth and strength ;
he should be forgiving and self-restrained, and have all hia
senses under coutrjl ; he should be free from the vice of rapa-
city, contented with his just acquisitions, delighted with tha
prosperity of his master and friends,'"^' conversant with the
requirements of place and time, ever employed in attaching
meu to himself or his master by doing good offices to them,
always attentive to his duties, doiiring 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 re [uirements 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 nuister with cheerfulness and joy,
capable of reading signs and gestures, acquainted with all
requirements in respect of march, '^ skilled in the art of train-
i)ig elephants, free from pride, confident of his own powers,
clever in the tranf»action of business, always doing what is
right, ^'- of righteous conduct, surrounded by righteous friends,
of sweet speech, possessed of agreeable feature?, capable of
leading men, well-versed in policy, possessed of accomplish-
ments, energetic in action, ^^ active, jiossessed of ingenuity, of
a sweet temper, modest in address, patient, brave, rich, and
capable of adapting his measures to the requirements of place
and time.* That king who succeeds in obtaining such a
minister can never b:^ humiliiited or overpowered by any
one. Indeed, his kingdom gradually spreads over the Earth
like the light of the mion.'" A kin:^^ again, who is conver-

* The antitliesis i-.jnsi^,t.s, a^ p.^iuteil out hy Nilakantha, in this, vu.,
the man of high birth, even if ruined undcsei-vedly, would not injure
his master. The man, however, that is of low birth, would become the
foe of eyen a kiud ma-ter if only a few words of cejiaure be addressed
to him.— T. ♦

4S

«ant with the scriptures, who regards righteousiiess to be
superior to everythingj who is always engaged in protecting
his subjects, and who is possessed of the following virtues,
obtains the lo\e of all." He should be patient, forgiving^
pure in conduct, severe when the occasion requires it, ac-
quainted with the efficacy of exertion, respectful in his be-
'haviour 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, for-
giving even unto enemies,^* practising charity personally, pos-
sessed 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
•egotism, never without a wife,* and undisposed to do any-
thing 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 al-
ways attach 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 laying aside the
rod 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 ad-
vancement should never disregard his army. That king whose

i * Nilakaathft explains that n:i mrd.hndi.'ah meang n<^ rnhparigror

'^Ssana Parva.J canti PAiirA.' 379»

soldiers are brave in battle, grateful, and versed in the scrip-
tures, 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.' ""

SbctiOxN CXIX.

"BTiishma said, — 'That king who, guided by the lesson tO'
l)e 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
honors, be placed in a position above that for which h<j is fit.
If a dog be placed above that situation which is fit fur him,
he becomes intoxicated with pride.^ Ministers should be ap-
pointed to offices for which they are fit and should possess
such qualifications as are needed for their respective occupa-
tions. 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 happi-
ness attaching to sovereignty.* A ^arabka should occupy the
position of a ^arabka ; 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, ac-
cording 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 ser-
vants 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-

SSiy mahabhakataJ [Rfijadkdrm^7iu*

that are low-mmded, 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, des-
titute of malice and envy, high-minded, pure in behaviour,
and clever in the transaction of business, deserve to be ap-
pointed as ministers." Persons that are possessed of humility,
ready in the perFormj,i)ce of their duties, tranquil in disposi-
tion, pure in mind, adorned Avith 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 d'igs only for his associates, never succeeds in conse-
quence of such companionship, in accomplishing those duties.^*
Even thus, O ruler of men, may a king succeed in subjugat-
ing the whole Earth if he has for his ministers men possessed
of courage, wisdom, great learning, and high birth/* O fore-
most of royal masters, kings should never entertain a servant
that is destitute of learning and sincerity and wisdom and
great wealth/* Those men that are devoted to the services of
their master are never stopped by any impediments.* Kings
should alwoys speak in soothing terms unto those servants
that are always engaged in doing good to their masLers.^^
Kino's should always, with great care, look after their trea-
suries. Indeed, kings have their roots in their treasuries.
A king should always seek to swell his treasury.'" Let thy
barns, O king, be filled 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

*•-■■- ■ ■■ — ■■■— ■ — — — _

t Literalh', 'procee.1 like unreturning "rro^-:-*,'— T.

fisana Purvci.] canti parva. ' fisi

dog I have instructed thee about the duties thou shouldst
adopt towards thy subjects. What further dost thou -wish
to hear ?' "-"

Section CXX.

"Yudhishthira said, — 'Thou hast, 0 Bharata, discoursed
upon the many duties of king-craft that were observed and
laid down in days of old by persons of ancient times conver-
sant 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 !'*"

"Bhishma said, — 'The protection of all creatures is regard-
red as the highest duty of the Kshatriya. Listen now to me,
O king, as to how the duty of protectiun is to be exercised.'
A king conversant with his duties should assume many forms
even as the peacock puts forth plumes of diverse hues.* Keen-
ness, 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 feli-
city.* He must assume that particular hue or form which is
beneficial in view of the particular object which he seeks to
accomplish.^ A king who can assume diverse forms succeeds
in accomplishing even the most subtile objects." Dumb like
the peacock in autumit, ho should conceal his coun.sels. He
should speak little, and the little he speaks should be sweet.
He should be of good features and well-versed in the scrip-
tures.^ 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. Ho should seek the refuge of Brfihmanas crowned

* /. «., 'speak in brief of theru, or give ut an abridgment of thy
elaborate discourses.' — T.

t /. e., a^ the commentator explains, keenness ■»'hen he punisbeb
ind harinleijinest wheu be iho'^'a favor, — T.

38? UAHABHARATAc [ RnjadkannSnts^^

with ascetic success even as men seek the refuge of lordly
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.*® 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.f ^ He should act equitably to-
wards 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 partizans ; and collect wealth from
outsids 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:}: 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,
aad 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 exterpate them when opportunity

• /. e., 'should assume the qualities (such as keenness, &.c.,) neces-
b»ry for his object.' K. P. Singha's version of the last line of 8 is
erroneous. The Burdwan version is right. — T.

t Vrihadvrikshamio&sravat is explained by Nilakantha as Vnhantak
Vrikshdk Yatra ; dkravat is explained as riuamprasravat. I think Vri-
kadvriksham 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 not
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. — T.

t /. e., by tampering with the governors of the citadels and the
garriijon'j o£ his foes, ab Ihc comuicutator explains. — ^^Tt_^

gitsana Parva.] ca5TI pakta. 383

occurs. Like the pcicocks the king should kill his powerful
and angry foes of crooked policy/* and destroy their force and
drive theni away from hon>e. The king should also like the
peacocks do what is good to liim, and glean wisdom from ev6ry
where as they collect insects even from the forest/'^ An wise
and peacock-like king should thus rule bis 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 resolu-
tion. Aided by that intelligence which is sharpened by the?
scriptures, one can settle his courses of action. In this con-
sists the usefulness of the scriptures." By practising the aits
of conciliation, he should inspire confidence in the hearts of
his enemies. He should display his own strength. By judging
of ditferent courses of action in his own mind he should, bj
exercising bis own intelligence, arrive at conclusions.'* The
king should be well-versed in the arts of conciliating 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 wis-
dom and deep intelligence does not stand in need of counsels
or instruction." A wise man who is possessed of intelligence
like Vrihaspati, if be incurs obloquy, soon regains his disposi-
tion like heated iron dipt 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 in disposition, 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, stretch-
ed to proper tension, according with their intended notes.-*
The king should do good to all persons without transgressing
.the dictates of Rightjcouness. 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."
Hhs king, -should appoint in all his offices such men a? arc con;

§84 MAHAEHARATA. [RdjadharmUn'H^

versant with the characteristics of particular families, of the
masses of the people, and of ditfereiit countries; as are nuld
in speech ; as are of middle age ; as have no faults ; as are de-
voted to good acts ; as are never heedless ; as are free from
ripacity ; as are possessed of learning and self-restraint; and
as are firm in virtue and always prepared to uphold the inter-
e=«t3 of both virtue and profit.-"''" In this way, having ascer-
tained the course of actions and their final objects, the king
should accomplish them hcedfuUy ; and instructed in all
ruatters by his spies, he may live in cheerfulness.-* That
king who never gives way to wrath and joy without sufficient
cause, who superv^ises 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 shelding his rays upon everything below, the
kino- 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 ro.qiurcmeutS: of: time

fdSrtHrt Pdl'l'a.] CAiNTl PARVA. 385

and place, — tlioie oight qwalitioa l»»acl to the iiirrease of
wealth be it small or be it much. A little fire, led with clari-
ticd 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 ha
happens to be a child, a young man, or an aged one, succeeds
in slaying 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 intilligence desire for affluence and victory, he
should, after surveying his expenditure , income, .savings, and
adniinistr ition, 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 intelli-
gence may power that is gruwing bo protected ; a growing
foe is weakened by the aid ol intelligence; therefore, every
act that is undertaken conformably to the dictates of in-
telligence is de=5orving of praise.*- A king pos.'=;esscd of pa-
tience 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,* never succeeds in winning even the
smallest benefit.*^ For these reasons, the king, should act
with mildness in taking wealth frojn his subjects. If a king
cmtinually oppresses his people, ho nrets with extinction like
a flash of lightning that blazes forth only for a second."
Learning, penances, va«!t wealth, indeed, everything, can he
earned by exertion. Exertion, as it occurs in embodied crea-
tures, is governed by intelligence. Exertion, therefore, .should
be regarded as the foremost of all things.*'' The human body

•^ /. ? , that king who h vain and covetous. — T.
49

^-&^ MA-HABiTAFATA. RnjadhaYmayiU"

is the residence of many intelligent creatures of great energy,
of Cakra, of Vishnu, of Sarasv/ati, and of other beings. A
man of knowledge, therefore, should never disregard the
body.**"' A covetous man should be subjugated by constant
gifts. He that is covetous is never satiated v/ith appropriating
other people's wealth. Every one, however, becon^s covetouS'
i-n 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 covet-
ous men every kind of fault may be seen. The king, there-
fore, should never take a ijovetous man for his minister or
officer.*' A king (in the absenee of proper agents) should
despatch even a low person for ascertaining the disposition:
and acts of his foes. A ruler possessed of wisdom should
frustrate all the endeavours and objects of bis enemies." That
trustful and high-born king who seeks instruction from learn-
ed and virtuous Brahmanas and who is protected by his minis-
ters, succeeds in keeping all bis tributary chiefs under proper
control.-f-''' 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 regio)is of bliss hereafter.t^'^ A
king that is heedful, by properly attending to the requirements
lOf war and peace, succeeds in slaying even such foes as are
eminent for wealth, worshipped fur intelligence and good con-

"*' Whether it belongs te Ikimself or to any other person. — T. ,]

+ Veracs 49 and 50 have been remlered wrongly by the Burdwan J

Pundits. — . jj

J The sense seems to be that a king should always be guided by •,

the precept3 of the science yf kJD^craft without depending upon

cbauce, — T,

^^ts^na Pdi'va.] Cinti parva. t^T

dnct, possessed of accomplishments, brave in battle, and ready
for exertion/'" The king should discover those means which
a<re 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 !' "*'^'^

Section CXXI.

^'Yudhislithira said, — 'O grandsire, thou hast now finished
thy discourse upon the duties of kings. From what thou hast
s:\id it seems that Chastisement occupies a high position and is
the lord of everything, for everything depends upon Chastise-
ment.^ 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 Pltris and Yakshas and Rakshas and Pi^dchas
and Stdhijas, or living beings in this world including beasts
and birds.-"* Thou hast said that the entire universe, mobile
and immobile, including gods, Asicras, and men, may be seen
to de])end upon Chastisement.* I now desire, O bull of Bhara-
ta'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 ci'eatures so heedfully ?' Who is he that remains etern-
ally wakeful, protecting this universe ? Who is ho that is
known to be the foremost of all things ' Who. indt^ed, is that

* I. e., he who earns religious merit i< ^nre to obtain sucli regions j
■ind as great merit may be aoqnirecl bv properly discharging kingly
.'iutics one mav; by svich conduct, win much felicity hereafter.— T»

SS$ BIAHABHARATA, [Rdjadharvi^mi'

high personage called Chastisement ? What is that upon
>vhich Chastisement depends ? And what is his course V

"Bhishma said, — 'Listen, O descendant of Knru, who
Chastisement is and why he is called also Vyavahdra ! That
upon whom all things depend is called Chastisement.*' Chas-
tisement is that by which righteousness is kept up. He is
sometimes called Vyavahrtra. In order that the righteousness
of a king that is heedful ly awake may not suffer extinction,
(Chastisement has come to be called by that name)." It is
for this reason that the name Vyavak^ra becomes applicable
to it.* 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 rod of
Chastisement, is said to be the embodiment of righteous-
ness.^^— These words that I have said were, 0 king, first,
littered 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 Jirst ivords. And since it
js by Chastisement that the misappropriation of other people's
possessions is stopped, therefore Chastisement has come to be
called by the name of Vyavuhdra}^ The aggregate of
three always rests on well-applied Chastisement. Chastise-
ment 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 ears 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.f That irresistible deity assumes such a fierce shape.'*

■" VyavaMra is vi and avahcira, hence that through which all kinds
of misappropriation are stopped. It is a name applied to Law and ad-
ministration of justice, — T.

T The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
MrigarHjcL to mean the black antelope. 1 cannot reject the obvioui^
meaning o{ the -^ord. The object of the poet is simply to create a
form that 13 frightful.— T.

0sana Parva.] Canti parva. 389

Assuming again the funn 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 blud-
geon, the rapier, the lance, and in Tact 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 Irresist-
ible, the Parent of prosperity. Victory, Punishcr, 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 Benefiter,-"'^"'^ Chas-
tisement is the holy Vishnu. He is the puissant Narayana.
And because he always assumes a terrible form, therefore he is
called Mahapunisha."^ His wife Morality is also known by
the names of Brahman's Daughter, Lakshmi, Vritti, Saras-
wati, and Mother of the universe. Chastisement thus has
many forms."^ Blessing and curse, pleasure and pain, righte-
ousness and unrighteousness, strength and weakness, fortune
and misfortune, merit and demerit, virtue and fault,*"^ 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, pe-
nances 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 un-
fitness of time," falsehood, wisdom, truth, belief, disbelief, impo-
tence, trade, profit, loss, success, defeat,"" fierceness, mildness,
death, acquisition and noti-acquisition, agreement and disagree-
ment, that which should be done and that which should not be
done, strength and weakness,'' malice and good will, rightc-

^0; JiiHABniEATA^ [ECijadharmdnd'^

oiisness and unrighteousness, shame and shamclessness, modesty,
prosperity and adversity,'- ener;yy, 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 grinded one another. Through fear of
Chastisement, 0 Yudhishthira, living creatures do not slay
one another.'* The subjects, 0 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 kiiig, quickly sets the world on the path
of righteousness. Dependent upon truth, righteousness exists
in the Brahmanas.'" Endued with rightcousneas, foremost of
Brahmanas become attached to the Vedas. From the Vedas the
sacrifices flow. Sacrifices gratifiy the deitie<:.'^ 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. Chas-
tisement (in the form of the Kshatriya ruler) remains wakeful
amongst them,'^ For serving this object, Chastisement as-
sumes the form of a Kshatriya among men. Protecting men,
he remains awake, always heedful and never decaying.^*' Chas-
tisement has again these other eight names, viz., God, Man,
Life, Power, Heart, the Lord of all creatures, the Soul oi*
all things, and the Living creature.*^ God gave both afflu-
ence 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.**'- Nobility of blood, minis-
ters of great wealth, knowledge, the different kinds of forces
(such as strength of body, energy of mind, &.c.), with the
eight objects mentioned below, and the other force (viz.
that which depends upon a well-filled treasury), should be
sought for by the king, O Yudhishthira.''-' Those eight objects

* Thebc arc Righteousness.. Ltw, Cha-iti-^ement, God, and Living
creature.— T,

almna Parv-i.] caxti pakva. SOI

fwo clephfbMt?, horsci?,- cxv^, faot-soldieis, boats, impressed
labourers (for following the camp and doing other work), in-
croasc of population, and cattle such as sheep, &.c.).*' Of
the army cquipt 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 Atkarvan rites,
treasury, allies, griin, 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 arm}') is the au-
thor of a kingdom.'' (rod himself has, with great care, sent
Chastisement for the u.sc 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 ai»d for establishing the duties
of difterent individuals, sent down (or created) Chastise-
ment.; "** There is another kind of Vyavahara arising out
of the disputes of litigants which also has sprung from Brah-
man. Principally characterised by a belief in either of the
two parties, that Yyavahfira 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, 0 tiger am)ng kings, a (third) kind of Vyavahara which
i-i connected with family customs but which is consistent with
the scriptures.*'" That Vyavahara which has, as above, been

■* The nearest approach in English to what is meant here by Vva-
vahaim is Law. Three kinds of Vyavahilra or Law are here spoken of.
The first is the onlinary Law, arcordinij to which the disputes of liti-
gants are decided. It includes both civil land criminal l.iw It is
quamtly described here as Vattri-pratyaya-hikuhana, i. c, 'character-
ised by a belief in either of two litigant piirtict.' When a tnit, civil
or criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide tlie matter by believing either of the
two parties. Then follows restoration or puuishraent. In either case,
it is a form of Chastisement. The tecond kind of Vyavah'ira or Law
is the eccli.siastical law of the Veda'?, The.-c are '.Ue precepts or ir.-

392 MAHABHAHATA. [li(ijadharm(i}n('

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 Vcdic 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.*^* The
third kind of Vyavahara is also a protector of men. and it
has als.i its roots in the Veda, O Yudhishthira ! It upholds
the three worlds. It has Truth for its soul and it is produc-
tive of prosperity.'''^ That which is Chastisement has been
seen by us to be etariri.1 VyavahJir.i. That which has been
said tj be Vyavahara is verily the Veda.'"' That which is the
Veda is morUity and duty. That which is morality and duty
is the path of Righteousness. This last it was which in the
beginning had been the Grandsire Brahman, that Lord of
all creatures." Brahman is the Creator of the entire uni-
verse with the gods and Asuras and Rdshasas and human

junctions 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 kuldchdra. Where Kula-
ohara is not inconsistent or in open variance of the established civil or
criminal Law, or is not opposed to the spirit of the ecclisiastical law
as laid down in the Ve<las. it is upheld. (Even the British courts of
law. uphold Kiiliichara, interpreting it very strictly.) What Bhish-
ma says here is that eren Kiilachara should not be regarded as incon-
sistent with the scriptures (Vedas and Smritix). — T.

* In verse 52 Bhishma says that the first kind of Vyavahara or I^aw,
i. e., the ordinary civil and criminal law of ^ realm, must be regarded
as resting on the king. But as this kind of Law has the Veda for its
soul an 1 has originally flowed from Brahman, a king incurs no sin by
a iminstering it and by inflicting chastisement in its administration.
The purport, in brief, uf verse 54 is that Manu and others, in speaking
of Morality and duty have said that it is a3 binding as the ordinary
law that is administered by kings.— T.

clsana Parva.] canti parva, 303

beings and snake-, an<\ of every other Ihing.'^* Hence that
Vyavahara which is characterised by a belief in either of two
litigant ]iartios 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 Icing who rules agr^-eably to liia
duty." '"'^''

Section CXXIT.

"Blushmi. siid, — 'In this connection is cited the old story
th^t follows. There was among the Angas a king of great
splendour, called Vasuhoma.^ That king was always engaged
ia acts of piety, and accompanied by his spouse he always prac-
tised the most rigid penances. He repaired to the spot called
Miinjopr\sktlui held in high esteem by the Pilris and the
celestial Ilisliis,' There, (»n that peak of Himavat, near the
golden mountains of Meru, (the great Brahmana here) Rama,
sitting undar the shade of a well-known banian, had tied his
matted locks together.*^ From that time, O monarch, the
spot, which is a favorite haunt of Rudra, came to be called
M unjaprisktha by liishis of rigid vows.* King Vasuhoma,
residing in that spot, acquired many jiioiis attributes and,
having gained the esteem of the Brahmanas, came to be re-
garded as a celestial Rishi in holiness.' One day, that crusher
of foes, that friend of Cakra, viz., king Mandhatri of great
soul, came to Vasuhoma on his mountain retreat.' Arrived
there, Mandhatri, beholding king Vasuhoma of austere pe-
nances, 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 consist-
ing 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 V —

* Jatdharamddigat may also mean 'ordereil the removal of his
matted lock-^', — in other word-t, 'had a shame'. — T.
50

2fS* HA-HABHARATii. [Rdjadharmcinvi^-

Thus addressed, 0 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 Uganas 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 dis»
-ciple ready to give thee the tutorial fee I*— =^3

" 'Vasuhoma said, — Listen, O king, as to how Chastise^
ment, that upholder of the world, arose. The soul of righto-
•TQusness, it is eternal, and was created for maintaining the duo
government of all creatures !^* It hath been heard by us that
Once upon a time, the Grandsire of all the worlds, viz., the di-
vine Brahman, desiring to perform a sacrifice, failed to find a
prisst possessed of qualifications like himself.^'' For this
reason he conceived in bis 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 disap-
peared in consequence of the visible form that the Grandsire
was then obliged to assume.f^^ Chastisement having disappear-
ed, 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 un-
clean food ceased.^^ Men ceased to distinguish between what

♦ /. e. to ackrowledge thee as atntor. — T.

i The sense is that inasmuch as the Grandsire, who was the gover-
nor of the universe, assumed the mild and peaceful aspect of a sacri-
ficer, Chastiaeiuent which had dwelt in hia furious form CQal<i no longer

fUtana Pana.] canti parva. 3[>5

drink was allowable and what drink was otherwise. All crea-
tures began to injure one another. There wore no restraints
in the matter of the union of the sexes. AH 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 eterna'l
Vishnu, addressed that great boon-giving god. saying," — It
behoveth thee, O Kegava, to show mere}' on the present occa-
sion ! Let it be so ordained by thee that the confusion that haa
occurred may disappear !" — ^Thus addressed, that foremost of
deities, armed with an enormous ^ivla* having reflected long,
created his ownself into the form of Chastisement,-* From
that form, having Righteousness for its legs, the goddess
Saraswati created Dandi-niti (Science of Chastisement) which
very soon became celebrated over the world,-'' After this the
great god armed with the enormous ^iila, having again reflect-
ed for sometime, 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 Bdhsha-
eas. Meru was made the king of the mountains, and Ocean
was made the lord of the rivers.-' The pussiant Varuna was
installed into the sovereignty of the waters and oi 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 l9ana the high-souled and eternal
Mahadeva, of three eyes, was made the lord of the Rudras.-"
Va9ishtha was made the lord of the Brahman as, 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,^' Ancjumat 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

♦ Though Cala is mentioned, yet it is Vishnu and not Mahadeva,
th^t is implied. Generally, the ^^ord meacs any wespDn. — T,

296 BlAHABUAKATA. [linjadhamianu*

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 grutis declare that the
suprenne god Mahadeva, that lord of lords, O king, armed with
gala, is the chief of the Rudras.'* The rod of chastisement
was given to Brahman's son of subsequent birth, viz., Kshapa,
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 Chastisement, that protector of Righteousness, unto
Vishnu.*"" 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 graddhas (viz.,
Manu), gave it unto his sons for the sake of true righteous-
ness and wealth.'" Chastisement should be inflicted with dis-
crimination, 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

* The whole account contains more than one inconsibtency. The
commentator is silent. I think the inconsistencies are incapable of
being explained. It is very probable that there have been interpola-
tions in the passage. Verse 34 is probably an interpolation, as also
Verse 36.— T.

fisana Parva.] canti parva. 3i).2

rod of chastisemont) ; after him, Agni of blazing flames ; after
him, Varuna ; after Varuna, Prajiipati ;" after Prajapati, Righte-
ousness whose essence consists of restraint ;* after Righte-
ousness, the son of Brahiu;in, viz., the eternal Law ;^' after Law,
Energy is awake, employed in the act of protection ; after
.Energy, the herbs (oft'ered in sacrifices for supporting the gods,
and used as food and medicines) ; after the herbs, the moun-
tains ;*'' after the mountains, all kinds of juices and their attri-
butes ; 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 Mahfideva ; after
Mahadova, the Vic'wedevas ; after them, the great JtisJiis;*'^
after the Kisltis, the divine Soma ; after Soma, the deities who
are all eternal ; after the deities, know that the Brahmanas
are awaks.*'' After the Brahmanas, the Kshatriyas are righte-
ously protecting all creatures. The eternal universe, consist-
ing 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 evcrything.-f'^'^ Time, 0 Bharata, is al-
ways 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., Kaparddin, Cankara, Rudra,
Bhava, Sthtmu, 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 Cha.stise-
ment !— ''^

"Bhishnia continued, — 'That person who listens to this
teaching of Vasuhoma, and having listened to it conducts

* /. e., Self-denial or di-cipline. — T.

t I have not the faintept idea of what is intended by these verse?
viz., 43 to 51. Nilakantha is silent. It is very doubtful if they have
really anv mciiniiip'.— T.

39* KAHABHAEATA, IMjadhannmu-

himself according to its tenour, 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 !' "^''

Section CXXIII.

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

"Bhishma said, — 'When men iji 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 ill a state of union in respect of time, cause, and ac-
tion.*^ 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 acquition of Virtue. Pleasure is only the gratification
of the senses. All the three have, therefore, the quality of
Passion.f Virtue, Wealth, and Pleasure, when sought for the

• The commentator illustrates this by the action of a virtuous hus-
band 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
Oarbhddhdn : there is pleasure in the act itself ; and lastly, wealth or
profit in the form of a son is also acquired. — T.

t There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness,. Vide the later sections of
the Bhagavadgitd. Such Virtue and Wealth and Pleasure, thorefore,
are not very high objects of pursuit. Things possessiing the attributa
of Goodness only are worthy of purtuit, — T.

ftfaana Parva.] cKs-m parva. 3&9

sake of heaven and 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 arc of such
a character.* 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.f Tho aim of the triple aggregate is towards
emancipation. Would that man could obtain it ! One's acts,
undertaken and completed with even the 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 than 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.' Virtu'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 dis-
course that took place in days of old between Kamandaka and
Angarishtha.** One day, king Angarishtha, having waited for
the opportunity, saluted the Rishi Knmanda 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, 0 Rishi, can tho.se 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 ir)to vogue among mpn ? — '*

* /. a., one should seek virtue for only comi>a3!>ing purity of bouI ;
Wealth in order that one may spend it in actn underukeu -without
desire of fruit; and Pleasure f'r only supporting the body. — T.

i DfurrnddinkdmaHuishtkikdji, i. e., having Dharma for the Srst
aui Kima for the lajt,' heace Virtus, Wealth, and Pleasure,—'!.

400 MAnvDOARATA. [Rnjadhao'mctnu*

" 'Kamanda said, — That man who, abandoning Virtue and
Wealth, pursues only Pleasure, reaps as the consequence of
such conduct the destruction of his intelligence.^'' The des-
truction 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 condaet.^" 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. Brahmaniis
and all pious persons also act in the same way. As a conse-
quence 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, how-
ever, 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 Brahmrmas and do good offices unto
them.^" He should be devoted to righteousness. He should
make alliances (^of marriage) with high families. He should
wait upon high-minded Brahmanas adorned with the virtue of
forgiveness.-^ He should perf )rm ablutions and recite sacred
'iiiaoitras 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 per-
sons by sweet speeches or good acts. He should say unto all —
/ am youbvs, — and 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 precep-
tors would indicate. Thou art sure to obtain great blessings
thrjugh the gra.'e of thy seniors and preceptors ! — ' ""

Section CXXIV.

■

V

..'<'Yudhishfchir.i said,— All persons on Earth, O foremost of \
m)a, appla-id virtuous boh^viour, I have, however, great \

^dsana Paria.] canti parva. '^Ol

duubts with respect to this subjcot of thoir 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 actjuired.- How, indeed, is
that behaviour acquired, O Bharata 1 I desire to hear it. Toll
me also, O foremost of speakers, what have been said to be the
characteristics of that behaviour !''

"Bhiahma said, — 'Formerly, 0 giver of honors, Duryodhana
while burning with grief at sight of that well-known pros-
perity belonging to thee and thy brothers at Indraprastha and
f.ir the jeers he received in consepience of his mistakes at the
grand mansion, had asked his father Dhritarashtra the samo
question. Listen to what transpired on that occasion, O Bha-
rata !'"^ Having seen that grand mansion of thine and thati
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,
ad Irossing his son and Kama, replied unto him as follows.^

" 'Dhritarilshtra said, — Why dost thou grieve, O son! I
desire to hear the cause in detail. If after ascertaining the
reasons they appear to be adeq[uate, I shall then endeavour to
instruct thee !^ (T subjugator of hostile towns, thou too hasC
obtained great afttuence. All thy brothers are ever obedient
to thee, as also all thy friends and relatives." Thou coveresfc
thy limbs with the best robes. Thou eatest the richest food.*
Steeds of the best kind bear thee. Why then hast thou be-
come pale and emaciated ? — '"

" 'Duryodhana said, — Ten thousands of high-so\ilcd Snata-
ka Brahmanas (daily) eat at Yudhishthira's ]jalare off plates
of gold '^^ Beholding his excellent mansion adorned with ex-
cellent flowers and fruits, his steeds of the Tittiri and the
Kalniaska breeds, his robes of diverse kinds,^- indeed, behold-
ing that high pros|)erity of my enemies, viz., the sons of
Pandu, — a prosperity that resembles the high affluence of Vai-
t;ravana himself, — I am burning with grief, O Bharata ! — ^^

'* Picitaiid%n%m is fool niixei.l with pounded meat; a kind of Pi'Iait;
Ov, perhaps:, Kdbabr—T,

" 'Dhrifcaraahtra said, — If thou wishest, O sire, to wio
jprosperity like that of Yudhisbtbira or that which is even
superior to it, do thou then, O son, endeavour to be of virtu-
ous 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 coarse of only one night, Jana»
mejaya, in course of three ; and Nabhaga, in course of seven.*"
-All these kings Avere possessed of compassion and virtuou"s
behaviour. For this reason the Earth came to them of their
own accord, won over by their virtues ! — "

•' 'Duyodhana said, — I desire to hear, O Bharata, how that
behaviour may be acquired, that behaviour, viz., in conse-
quence 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 dstys of yore, the Baitya
Prahlada, by the merit of bis behaviour, snatch-ed from the
high-souled Indra bis sovereignty and reduced the three worlds
•to subjection,-" Cakra then, with joined hands, approached
"Vrihaspati. Possessed of great wisdom, the chief of the celes-
tials addressed the great preceptor, saying,- — I desire thee to
tell me what is the source of felicity r'' — Thus addressed, Vri-
haspati said un'to him that Knowledge (leading to emancipa-
■tion) 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
any thing higher than that.-^

•" — Vrihaspati said, — There is something, O son, that is
still higher. The high-souled Bhargava tUyanas) 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 celes-
tials then repaired to Bhargava and obtained from him, with a
gnitified heart, a knowledge of what was for his great good."'
Obtaining the permission of the high-souled Bhargava, the
I>epfori»er of a hundred sacrifices once more asked the sage »3

^Ssma Parva.] CA^-Tl parva. *0^

to whether there was anything higher (as the means for th«
acquisition of felicity) than what the sage had already told
him.-*^ The omniscieat Bhargava said, — The high-soulcd Prah-
lada has better knowledge * — Learning this, Indra became
highly delighted.-^ The chastiser of Paka> possessed- of great
intelligence, assumed the form of a Brfihmana, 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 tinre, being wholly occupied
in the task of rulimg the three worlds ! I <;annot, therefore,
instruct the« !-' — The Brahmana said, — O king, when thoa
mayst have leisure, I desire to listen to thy itistrirctions about
what course of conduct is productive of good I^" — At thi"s
answer, king P/ahlada became delighted with that utterer of
Brahma. Saying — So be it ! — he availed of a favorable oppor-
tunity for imparting to the Brahmana the truths of know-
ledge.^^ The Brahmaoa duly observed towards Prahl«,da the
conduct which a disciple shoulti 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 meins hast thou been able to win the sovereign-
ty of the three worlds ? Tell me, O righteous king, what
those means are ! — Prahlada, O monarch, answered the ques-
tion the Brahmana asked^'

"' — Prahlada said, — I "do not, O regenerate one, feel any
pride in conseqtience of my being a king, nor do I cherish any
faostile 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 Cukra.-'* In complete trust-
fulness they say unto me what they wish to say, and restraii\
me from courses that are unrighteous or improper. 1 am ever
obedient to the teachings of Cukra, I wait upon and serve
the Brahmanas and my seniors. I bear no malice.^'^ I am ef
righteous soul. I have conquered wrath. I am self-restrained,
and all my senses are under my control. Those 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

404 MAHABHARATA» Hdjadhcmncimi*

Moon among the constellations I live among the members of
my race.*^^ Even this is nectar on Earth, even this is the
clearest eye, viz., listening to the teachings of Cukra from the
lips of Brahmanas and acting according to them.^^ In these
consist 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 duti-
ful 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 1^ — Prahlada, gratified
with him, said, — Take what thou wishest '"^ —

" '—The Brahmana said,— If, O king, thou hast been grati-
fied with me and if thou wishest to do what is agreeable to
to me, I desire then to acquire thy behaviour ! Even this is
the boon that I solicit '.f*'— At this, though delighted, Prah-
lada became filled with a great fear. Indeed, when this boon
was indicated by the Brahmana, the Daily a chief thought
that the solicitor could not be a person of ordinary energy."^
Wondering much, Prahlada at last said, — Let it be so I — Ha\-
ino-, 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
j^hou ? — The form answered, saying, — I am the embodiment of
thy Behaviour. Cast oft" 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

• V&gagranidyin'im ia explained by Nilakantha to mean persons
wliose learning is at the end of their tongiiea and not buried in books ;
hence, persons of t;harp memory. — T.

t The aoker wi^he^ to vob Prahladfii of hi.i conduct.— X.

Qlmna rarvaj] canti parva, 40a

the body of Cakra.*^ After the disappearance of that form,
another of similar shape issued out of Prahlada's body. Tho
Daitya chief addressed it, saying, — Who art thou ?" — The
form answered, saying, — Know me, O Prahluda, for the em--
budiment of Righteousness. I shall go there where that
foremost of Brahmanas is, for, O chief of the Daiiyas, I reside
there where Behaviour dwells \^" — Upon the disappearance of
Righteousness, a third form, O monarch, blazing with splen-
dour, issued out of the body of the high-.souled rrahlfida.*^*
Asked by Prahlada as to who he was, that form possessed of
great eft'ulgence answered, saying, — Know, O chief of the
Daityas, that I am Truth 1 I shall leave thee, following the
way of Righteousness !''- — After Truth had left Prahlada, follow-
ing in the wake of Righteousness, another great person issued
out of Prahlada's body. Asked by the Daitya 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 eft'ulgenoe issued out of Prahlada's body.*"*
The Daitya chief asked her and she answered him saying thafc
she was the embodiment of Prosperity, adding, — I dwelt in
thee, 0 hero, O thou of prowess incapable of being baffled !
Cast oft' 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, 0 goddess, and thou art the fir^t 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 Brahmacharyya, that Brfibmana who was instructed by
thee was Cakra. O puissant one, he robbed thee of that
bovereignty which thou hadst over the three worlds.^* O
lighteouii one, it was by thy behaviour that thou h«*d;t reduced

400 KAHABHARATA, [R$ji:tdharmdnii»

the three worlds to subjection. Knowing this, the chief of
the celestials robbed thee of thy behaviour I*^** Righteousness
and Truth and Good deeds and Might and myself, O thou of
great wisdom, all have our root verily in Behaviour 1 — '"

"Bhishma continued, — 'Having said these words, the god-
dess of Prosperity went away, as also all the rest, O Yudhish-
thira ! 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 mea-ns by which it
may be acquired ! — "

" 'Dhritarashtra said, — Those means were indicated by
the high-souled Prahlada while discoursing unto Indra. Lis-
ten, however, 0 ruler of men, as to 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 con-
sequence of which one may win praise in society. O best of
the Kurus, I have now told thee in brief as to what Behaviour
is !" If 0 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, d»
thou, O son, be of good behaviour, if thou desirest to obtaia
prosperity greater than that of Yudhishthira ! — '"^^

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

Section CXXV.

'Yudhishthira said,— 'Thou hast said, 0 grandsire, that
behaviour is the first (of requi.sitcri for a man) ! Whence,
however, does Hope arise ? Tell mo what it is '^ This great
doubt hai taken pod'oCbbiou of my mind« Ther-o ja no other

f^sana Farval ' ca!?ti parta. 40?

person than thee, O subjugator of hostile towns, who can
remove it !- O grcvudsirc, I bad great hope in respect of Su-
yodhana that when a battle was about to ensue, (in conse-
quence of his own obstinacy), he would, O lurd, do what was
proper !' In every man hope is great. When that hope ia
destroyed, groat is the grief that succeeds and which, without
doubt, is ejual to almost death itself.* Fool that I am, Dhrita-
rashtra'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, per-
haps, 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 Risha-
bha that took place in olden times. Listen to it !"• A royal
sage of the Haihaya race, Sumitra by name, went out ahunt-
ing. 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 large
prey.^° The animal, endued with fleetness, qnickly 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 copscs.^^ 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 the wilderness, O monarch, as if in
.sport, repeatedly lessened the distance between itself and the
pursuer.^^' Repeatedly i)utting forth its speed and travers-
ing one forest after another, it now and then showed itself
to the king at a near point."* At last that crusher of foes,
taking up a very superior shaft, sharp, terrible, and capable
of penetrating into the very vit;tls, fixed it on his bo.vstring.

IT

;t08 MYHiBnARATA. [Rajadharmanu*

The animil then, of huge proportions, as if laughing at the
pursuer's efforts sucllenly distanced him by reaching a point
full four milei ahead of the range of the shaft." That arrow
of blazing splendour accordingly fell on the ground. The
d'^er enter>3d a large forest but the king still continued the
ijhase.' "'■^

Section CXXVI.

"Bhishma said, — 'The king, having entered that large for-
est, came upon an asylum of ascetics. Fatigued with the toil
he had undergone, he sat himself down for rest.^ Beholding
him armed with bow, wurn out with toil, and hungry, the
ascetics approached him and honored him in due form.^ Ac-
cepting the honors offered by the liisJiis, the king enquired of
them about the pro^'re^s and advancement of their penances.^
Duly answering the enquiries of the king, those Mishis
eiidue.i with wealth of asceticism asked that tiger among
rulers about the reason that led his steps to that retreat.*
Aud they said, — Blesse 1 be thou, in pursuit of what delight-
ful object hast thou, O king, come to this asylum, walk-
h\<y on foot and armed with sword and bow and arrows ^^ We
wish to hear whence thou art coming, O giver of honors !
Tell us also in what race thou art born and what thy
name is I*"- — Thus ad Iressed, O bull among men, the king
proceeded to duly give unto all those Brahmanas an account
of himself, O Bh'irata, saying,^ — I am born in the race of the
llaihayas. By name I am callel Sumitra, and I am the son
of Mitra. I chase herds of deer, slaying them in thousands
Ayith my arrows. Accompanied by a large force and my minis-
ters 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 Uis--

i^4aana Parva.] ' oanti parva. ■ 40Q

appointed of my hope? !^' I am not at all sorry, ye ascetics,
at my boing now shorn ot" the signs of royalty or at my being
now at a distance from my capital. I feel, however, a poig-
n.mt grief in conse;nience of my hope having been disappoint-
ed !^- The prince of mountains, viz., Himavat, and that vast
receptacle of \v;iter3, viz., the ocean, cannot, for its vastness,
msasure the extent of the lirmameut.^^ Ye ascetics, similarly,
I also cannot discern the limit of hope. Ye that are endued
with wealth of penances arc omniscient ! There is nothing
unknown to you !'* Ye are also highly blessed ! I, therefore,
solicit you for resolving my doubt ! Hope as cherished by
min, and the wide firmament,'' which of these two appears
vaster to you ? I desire to hear in detail what is so uncon-
querable as hope.'*^ If the topic be one upon which it is nob
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 ques-
tion asked by me be a worthy topic of discourse,^' I would
then wish to hear the cause in detail. Devoted to penau-
ces as ye are, do ye all instruct me on the subject !' "^*

Section CXXVII.

"Bhishnii said, — 'Then that best of liis/iis, viz., the re-
generate Rishava, sitting in the midst of all those Jii,'=hist
smiled a little and said these words:' — Formerly, O tiger
among kings, while sojourning among sacred places, I arrivecf,
O lord, at the beautiful asylum of Nara and Narayana.*
There lies the delightful spot called Vadari, and there also
is that lake in the firmament (^whence the sacred Gangii
takes her rise).* There the sage A(;wa(,'iras, 0 king, (always)
reads the eternal Vedas.^ Having performed my ablutions
in that lake and offered with due rites oblations of water
unto the ritrls and the gods, I entered the asylum.* Within

* This lake is at a great height on the Himalayas,— T,
58

410 MAHAEHABATA, [Rajadharm'i'nn*

•fchat retreat the Rlshis Nara and NfLrayawa always pass their
time in true pleasure.* Not far from that spot I repaired to
another retreat for taking up n>y abode.'^ While seated ther©
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 Taau'" 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 gay
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 extraordinary aspect.^ His head was
:proportionate to his body, and his ears and eyes also were
the same. His speech, O best of kings, and his movements
were exceedingly feeble.^ Beholding that exceedingly ema-
ciated 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 af 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 m»n, 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 ear drawn by fleet
steeds.^^ The name of that king was Viradyumna. Of hand-
'some features, he v/as 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 ! — Dragg-
ed 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

* The spirits of those two immortal sages are supposed to dwell for
ever, iu this re^'eat, in the (nijoyment of- true Itapf iuessi — T,

g^fsana Parva.J canti parvi. 41 J

only child, IIo is lost and can nowhere bo found l"' Though
incapable of being found out, my hope, however, of finding-
bira is very groat ! 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.^^ Be-
holding him buried in contemplation, the king became ex-
ceedingly cheerless. In great grief he began to say slowly
and softly," — What, O celestial Uiehir is unconquerable and
what is greater than hope ? O holy one, tell me this if I
Biay hear it without impropriety ! — -"

" 'The Muni said, — A holy and great Eishi had been in-
sulted by thy son. He had done it through ill-luck, moved
by his foolish understanding.'-^ The Eishi had asked thy son
for a golden jar and vegetable b^rks. Thy son contemptously
refuged 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
Eishi, in return, offered the king, according to the rites
ob^jerved by the dwellers of the forest, water to wash his feet
and the usual ingredients that mak^e up the Avghyar* Then,
all the Rlshls, 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 unvan-
quished king as to- the cause of his an-ival at that asylum. — ' '*"

Section CXXVIII.

« < — The king said, — I am a king called by the name of
Viradyumna. My fame has spread in all directions. My son
Bhuridyumna hath been lost It is in quest of him that I
have come to this forest.^ Yc foremost of Brahmanas, that
child was my only son- and, ye sinless ones, he is of very
tender years ! He cannot, however, be found here. I air.
waudering everywhere for finding him out I—'

41 2 MAHABHARATA, [RnjadharmclnU'

" 'Rishava continued, — After the king had said these words,
the ascetic Tanu hung down his head. He remained perfectly
silent, without uttering a single word in answer.^ In former
days that Brahmana had not been much honored by the king.
In disappointment, 0 monarch, he had fur that reason prac-
tised austere penances for a long time ;* resolving in his mind
that he should never accept anything in gift from either kings
or members of any other order/' And he said to himself, —
Hope agitates every man of foolish understanding. I shall
drive away hope from my mind ! — Even such had been hia
determination. Viradyumna once more questioned that fore-
most of ascetics in these words : — *^

" « — The king said, — What is the measure of the thinness
of Hope ? What on Earth is exceedingly difficult of acquisi-
tion ? Tell me this, O holy one, for thou art well conversant
"ivith morality and profit ! — ''

" 'Rishava continued, — Himself recollecting all the past
incidents (about his own disregard at the hands of the king)
and calling them back to the recollection of the king also, that
holy Brahmana of emaciated body addressed the king and said
the following words : — ^

" ' — The sage said, — There is nothing, 0 king, that equals
Hope in slenderness. I had solicited many kings and found
that nothing is so difficult of acquisition as an image that
Hope sets before the mind ! — ^

« < — Xhe king said, — At thy words. O Brahmana, I under-
stand what is slender and what is not so.* I understand also
how difficult of acquisition are the images set by Hope before
the mind. I regard these words of thine as utterances of
Cruti}'^ O thou of great wisdom, one doubt, however, has
arisen in my mind. It behoveth thee, O sage, to explain it
in detail unto me that ask thee !'^ What is slender than
thy body? Tell me this, 0 holy one, if, of course, 0 best
of sa<yes, the topic be one which may be discoursed upon
•without impropriety ! — ^^

* /. c, Hope is blender ; while things vuiconnected with Hope are ]
the reverse. — T. <

gusana Parva.] canti tarva. 413

" ' — The emaciated sago said,— A contented applicant is
exceedingly difticult to meet with. Perhaps, there is none
such in the world. Something rarer still O sire, is the person
that never disregards an applicant.^' The hope thab rests upon
such persons as do not, after passing their promises, do good to
others according to the best of their powers and according as
the applicants deserve, is slender than even my body.*" The
hope that rests upon an ungrateful man, or upon one that
is cruel, or one that is idle, or one that injures others, is
slenderer than even my body.''^ The hope cherished by a sire
that has but one son, of once more seeing that son after he
has been lost or missed, is slenderer than even my body.^^ The
hope that old women entertain of bringing forth sons, 0 king,
and that is cherished by rich men, is slenderer than even my
body/' The hope that springs up in the hearts of grown up
maidens of marriage when they hear any body only talk of it
in their presence, is slenderer than even my body 'f*" — Hear-
ing these words, O monarch, king Viradyumna, and the
ladies of his household, prostrated themselves before that
bull amonec Brahmanas and touched his feet with their bent
heads. — ^*

" * — The king said,— I beg thy grace, 0 holy one ! I wish
to meet with my child. What thou hast said, O best of
Brahmanas, is very true ! There is no doubt of the truth of
thy utterances ! — -°

'"Rishabha continued,— The holy Tanu, that foremost of
virtuous persons, smiling, caused, by means of his learning
and his penances the king's son to be brought to that spot."
Having caused the prince to be brought thither, the sage re-
buked the king (his father).| That foremost of virtuous

■* The sense is thab Buch persons bhould always be distrubted. Yet
there are men who hope for good from them. Such hope, the sage
eays, is slenderer than his slender body. — T.

+ The word mayl repeated in verses 14 to 18 is explained by Nila-
kantha as having the sense of imttah. The meaning, of course, is very
plain. Yet the Burdwan translator has strangely misunderstood it. K.
P. Singha, of course, gives an accurate version. — T.

t For the king's disregard of the sage iu former days,— T.

il4 . MADABHARATA. [Rajadharmclntt'^

persons then displayed himself to be the god of rightcrousness."
Indeed, having displayed his own wonderful and celestial
form, he entered an adjacent forest, with heart freed from
wrath and the desire of revenge.-^ I saw all this, O king, and
heard the words I have said. Drive off thy hope, that is even
slenderer (than ai»y of those which the sage indicated) '. — "-*

"Bhishma continued, — 'Thus addressed, O monarch, by the
high-souled Rishabha, king Sumitra speedily cast off the hope
that was in his heart and which was slenderer (than any of
the kinds of hope indicated by the emaciated Rishi).*^ Do
thou also, 0 son of Kunti, hearing these words of mine, be
calm and collected like Himavat.-** Overcome with distress*
thou hast questioned me and heard my answer. Having heard
it, O monarch, it behoves thee to dispel these regrets of
thine 1' '"'

Section CXXIX.

^'Yudhishthira said, — 'Like on« that drinks nectar I am
Kever satiated with listening to thee as thou speakest ! As a
person possessing a knowledge of self is never satiated with
meditation, even so I am never satiated with hearing thee !^
Do thou, therefore, O grandsire, discourse once more upon
morality ! I am never satiated with drinking the nectar of
thy discourses upon morality 1'^

"Bhishma said, — 'In this connection is cited the old
narrative of the discourse between Gotama and the illustrious
Yaraa.^ Gotama owned a Avide retreat on the Paripatra hills.
Listen to me as to how many years he dwelt in that abode.
For sixty thousand years that sage underwent ascetic auster-
ities in that asylum.* One day, the Regent of the world,
Yama, 0 tiger among men, repaired to that great sage of
cleansed soul while he was engaged in the severest austerities.
Yama beheld the great ascetic Gotama of rigid penances.''
The regenerate sage, understanding that it was Yama who had

* The distress, which Yudhiihthini felt, at the thought of the
slaughter ill battle.— T, . •• .

'^(isana Parva.] cami PxVnrA. 4i5

come, spe<»dily saluted hiiu and sat with joined hands in an at-
tentive attitude (waiting for his commands).'^ The royal Dhar-
mi, beholding th^t bull among Brahmanas, duly saluted him
(in return) and addressing hin^ asked what he was to do lor hiniJ

" 'Gotama said, — By doing what acts does one liberate one's
self from the debt one owes to one's mother and father ? How
also does one succeed in winning regions of pure bliss thafe
are so difficult of attainment ? — '^

" 'Yama said, — Devoting one's self to the duty of truth,
and practising purity aird penances, one should ceaselessly
worship one's mother and father." One should also perform
Horse-sacrifices with presents in profusion unto the Brahma-
nas. By such acts one wins many regions (of felicity) of
■wonderful aspect.' "^°

Section CXXX.

"Yudhishthira said, — 'What course of conduct should he
adopted by a king shorn of friends, having many enemies,
possessed of an exhausted treasury, and destitute of troops,
O Bharata !^ What, indeed, should be his conduct when
he is surrounded by wieked ministers, when his counsels arc
all divulged, when he does not see his way clearly before
him," \yhcn he assails another kingdom, when he is engaged
in grinding a hostile kingdom, and when though weak he is
at war with a stronger ruler ? What, indeed, should be the
conduct of a king the affairs of whose kingdom are ill-regulat-
ed, and who disregards the requirements of place and time,
who is unable, in consequence of his oppressions, to bring
about peace and cause disunion among his foes ? Should he
seek the acquisition of wealth by evil meins, or should he
.lay down his life without seeking wealth ?' "*

"Bhishma said, — 'Conversant as thou art with duties, thou
hast, O bull of Bharata's race, asked me a question relating
to a mystery (in connection with duties).*'" Without being

* /. c, this is not A subject upon which one c:\n or shouM dii^conroe
before mi«celIaneott5 aiuUenccJ.— T,

415 MAHABHARATA. [Kcijadharmlini'

questioned, 0 Yudhishthira, I could not venture to discourse
upon this duty ! Morality is very subtile. One understands it,
O bull of Bharata's race, by the aid of the texts of scriptures.
By remembering what one has heard and by practising good
acts, some one in some place may become a righteous person."
By acting with intelligence the king may or may not succeed
in acquiring wealth.* Aided by thy own intelligence do thou
think what answer should be given to thy question on this
head/ Listen, 0 Bharafea, to the means, fraught with great
m3rit, by which kings may c induct themselves (during seasons
of distress). For the sake of true morality, however, I would
not call those means righteous.* If the treasury be filled by
oppression, conduct like this brings the king to the verge of
destruction. Even this is the conclusion of all intellierent
men who have thought upon the subject.' The kind of scrip-
tures or science which o)ie always studies gives him the kind of
knowlei^e which ic is capable of giving. Such Knowledge
verily becomes agreeable to him.^" Ignorance leads to barren-
ness of invention in respect of means. Contrivance of means,
again, through the aid of knowledge, becomes the source of
groat felicity. Without entertaining any scruples and any
malice,f listen to these instructions.^' Through the decrease of
the treasury, the king's forces are decreased. The king should,
therefore, fill his treasury (by any means) like to one creating
water in a wilderness which is without water.^- Agreeably to
this code of quasi-morality practised by the ancients, the king
should, when the time for it come?,t show compassion to his
people. This is eternal duty.^^' For men that are able and
competent.JJ the duties are of one kind. In seasons of distress,
however, one's duties are of a different kind. Without wealth
a king may (by penances and the like) acquire religious merit.
Life, however, is much more important than religious merit.

* /. e.j by injjenioiis contrivances a king may succeed in filling Lis
treasury, or his best ingenuity and calculations may fail. — T.
+ /. e. with a pure heart. — T.
t /. e. when the season of distress is over. — T.
9 I' «. under ordinary situations or circuiastancea. — T,

f^sana Parva.] canti parva. 411

(And as life cannot be supported without wealth, no such merift
should be sought which stands in the way oi" the acquisition
of wealth)/* A king that is weak, by acquiring only religious
merit, never succeeds in obtaining just and proper means foe
sustenance ; and since he cannot, by even his best exertions,
acquire power by the aid of only religious merit/*^ therefore
the practices in seasons of distress are sometimes regarded aa
not inconsistent with morality. The learned, however, are of
opinion thit those practices lead to sin fulness."^ Alter the
season of distress is over, what should the Kshatriya do ? Ha
should (at such a time) conduct himself in such a way that hia
merit may not be destroyed. He should also act in such a
way that he may not have to succumb to his enemies.* Even
these have been declared to be his duties. He should not sink
in despondency.^' He should not (in times of distress) seek to
rescue (from the peril of destruction) the merit of others or of
himself. Oa the other hand, he should rescue his own selH
This is the settled conclusion.-f* There is this Cruti, viz., that
it is settled that Brahmanas, who are conversant with duties,
should have proficiency in respect of duties. Similarly, as
regards the Kshatriya, his proficiency should consist in exer-
tion, since might of arms is his great possession. '^"^^ When a
Kshatriya's means of support arc gone, what should he not
take excepting what belongs to ascetics and what is owned by
Brahmanas ?"" Even as a Brahmana in a season of distress
may officiate at the sacrifice of a person for whom he should
never officiate (at other and ordinary times) and eat forbidden
food, so there is no doubt that a Kshatriya (in distress) may
take wealth from every one except ascetics and Brahmanas."
For one affiicted (by an enemy and seeking the means of
escape) what can be an improper outlet? For a person im-

* /. C.J he slioulil perform expiations and do good to them 'vvLom h«
has injured, so that these may not lemaiii disconteated with him. — T.

t He should not seek to rescue the merit of others or of himself, i. p.,
he should not, at such times, refrain from any act that may injure hii
crwn merit or that of others ; in other words, he may disregard all con-
siderations about the religious merits of others and of hinuelf. His sole
concern at such a time should be to save himself, that is, his life,— T.

53

418 TSAHABHABATAi IRajadharmaVl^*

fniired (within a dungeon and seeking escape) what caw be an
improper path ? When a person beconr>es alflicted, he escapes
by even an impropoT outlet." For a Kshatriya that has, in
consequence of the weakness of his treasury and army, be-
come exceedingly humiliated, neither a life of mendicancy nor
(/he profession of a Vai^ya or that of a Cudra has been laid
•down.-' The profession ordained for a Kshatriya is the acqui-
sition of wealth by l>attle and victory. He should never beg
•©f a member of his own order. The person who supports
feimself at ordinary times by following the practices primarily
3aid for Lira, may in seasons of distress support himself by
■following the practices laid down in the alternative.^* In a
season of distress, when ordinary practices cannot be followed,
a Kshatriya may live by even unjust and improper means.
The very Brahmanas, it is seen, do the same when their means
■of living are destroyed.-^ When the Brahmanas (at such
times) conduct th emselves thus, what doubt is there in respect
of Kshatriyas? This is, indeed, settled. Without sinking
Into despondency and yielding to destruction, a Kshatriya
•may (by force) take what he can from persons that are rich.^^
Know that the Kshatriya is the protecter and the destroyer
'of the people. Therefore, a Kshatriya in distress should
1;ake (by force) what he can, with a view to (ultimately) pro-
tect the people." No person in this world, O king, can sup-
port life without injuring other creatures. The very ascetic
leading a solitary life in the depths of the forest is no excep-
tion." A Kshatriya should not live, relying upon destiny,*
•especally he, O chief of the Kurus, who is desirous of
Tuling.'^® The king and the kingdom should always mutually
protect each other. This is an eternal duty.'" As the king
-protects, by spending all his possessions, the kingdom when
it sinks into distress, even so should the kingdom protect the
■king when he sinks into distress.'^ The king, even at the
extremity of distress, should never give upf his treasury, his

* Canhhahlchitam i. e., that which is written on the forehead by
the Ordaincr. — T.

t Literally, "cause to be renioved. — ^T. '

^isana Parva.] canti parva, 41^

machinery for chastising the wicked, hi-^ army, his friend:?
and allies, and other necessary institiftions and the chiefs
existing in his kingdom." Men coitvcrsant with duty say thafc
one mast keep one's seeds, deducting them from one's very food.
This is a truth cited from the treatise of Gamvara well-known
for his great powers of illusion/* Fie on the life of that king
whose kingdom languishes. Fie on the life of that man wh(y
from want of means goes to a foreign country for a living.'*
The king's roots are his treasury and army. His army, again,
has its roots in his treasury. His army is the root of all his
religious merits. His religious merits, again, are the root of
his subjects.-* The treasury can never be filled without op-
pressing others. How then can the army be kept withoufr
oppression ? The king, therefore, in seasons of distress, incurs^
no fault by oppressing his subjects for filling the treasury.^
For performing sacrifices many improper acts are done. For
this reason a king incurs no fault by doing improper acts^
(when the object is to fill his treasury in a season of distress).*^
For the sake of wealth practices other than those which-
are proper are followed (in seasons of distress). If (at such-
times) such improper practices be not adopted, ovil is certain
to result. All those institutions that are kept up for working"
destruction and misery exist for the sake of collecting wealth.*
Guided by such considerations, an intelligent king should
settle his course (at such times).'® As animals and other
things are necessary for sacrifices, as sacrifices are for purifying
the heart, and as animals, sacrifices, and purity of the hearfc
are all for final emancipation, even so policy and chastisement
exist for the treasury, the treasury exists for the army, and
policy and treasury and army all the three exist for vanquish-
ing foes and protecting or enlarging the kingdom.'" I shall
here cite an example illustrating the true ways of morality.
A large tree is cut down for making of it a sacrificial stake.
In cutting it, other trees that stand in its way have also to
be cut down. These also, in filling down, kill others stand-
ing on the spot.^'^*^ Even so they that stand in the way of

f The army and the criminal courts, — T,

42(J BiAHABHARATA. [Rdjadharm^nw'

making a well-filled treasury must have to be slain. I do
not see how else success can be had !" By wealth, both the
worlds, viz., this and the other, can be had, as also Truth
and religious merit. A person without wealth is more dead
than alive." Wealth for the performince of sacrifices should
be acquired by every means. The demerit that attaches to
an act done in a season of distress is not equal to that which
attaches to the same act if done at other times, O Bharata \**
The acquisition of wealth and its abandonment cannot both
be possibly seen in the same person, 0 king ! I do not see a
rich man in the forest.*^ With respect to every wealth that
is seen in this world, every one contends with every one else,
saying, — This shall be mine, — This shall be mine !*" — There is
nothing, O scorcher of foes, that is so meritorious for a king
as the possession of a kingdom. It is sinful for a king to
oppress his subjects with heavy impositions at ordinary times.
In a season, however, of distress, it is quite different.*' Some
acquire wealth by gifts and sacrifices ; some who have a liking
for penances acquire wealth by penances ; some acquire it by
the aid of their intelligence and cleverness.*^ A person with-
out wealth is said to be weak, while he that has wealth be-
comes powerful. A man of wealth may acquire everything.
A king that has a well-filled treasury succeeds in accomplish-
ing everything." Hy his treasury a king may earn religious
merit, gratify his desire for pleasure, obtain the next world,
and this also. The treasury, however, should be filled by the
aid of righteousness and never by unrighteous practices, such,
that is, as pass for righteous in times of distress.' "'"''

g^sana Fcirva.]

Section CXXXI.

( Apaddkarmdnug'tsana Parva).

"Yudhishthira said,— 'What, besides this, should be done
by a king that is weak and procrastinating, that does not
enf^ao-e in battle from anxiety for the lives of his friends, that
is always under the influence of fear, and that cannot keep
his counsels secret ?^ What, indeed, should that king do
whose cities and kingdom have been partitioned and appro-
priated by foes, who is divested of wealth, who is incapable
(through such poverty) of honoring his friends and attach-
ing them to himself, whose ministers are disunited or bought
over by his enemies, who is obliged to stand in the face of
foes, whose army has dwindled away, and whose heart has
been agitated by some strong enemy ?"-~^

"Bhishma said, — 'If the invading enemy be of pure heart
and if he be conversant with both morality and profit, a king
of the kind you have indicated should, with no loss of time,
make peace with the invader and bring about the restoration
of those portions of the kingdom that have already been
conquered.* If, again, the invader be strong and sinful and
seek to obtain victory by unrighteous means, the king should
make peace with him, too, by abandoning a portion of his
territories.^ If the invader be unwilling to make peace, the
king should then abandon his very capital and all his pos-
sessions for escaping from danger. If he can save his life
he may hope for similar acquisitions in future.*^ What man
conversant with morality is there that would sacrifice his
own self, which is a more valuable possession, for encounter-
ing that danger from which escape can be had by the
abandonment of his treasury and army ?' A king should
protect the ladies of his household. If these fall into the
hands of the enemy, he shoiild not show any compassion
for them (by incurring the risk of his own arrest in delivering
them). As long as it is in his power, he should never surrender
his own self to the enemy.'*

"Yudhishthira said, — 'When his own are dissatisfied with
bim, whea he U oppressed by iuvad^^rs, 'wheu his treasury h

422 MAHADHARATA. [Apaddharmdnvi'

exhausted, and when his counsels are divulged, what should
the king then do ?:'

"Bhishma said, — 'A king, under such circumstances, should
(if his enemy be righteous) seek to make peace with him. If
the enemy be unrighteous), he should then put forth his
valor. He should, by such means, seek to cause the foe to
withdraw from his kingdom ; or, fighting bravely, he should
lay down his life and ascend to heaven.^" A king can conquer
the whole Earth with the help of even a small force if that
force be loyal, cheerful, and devoted to his good.'^ If slaia
in battle, he is sure to ascend to heaven. If he succeed in
slaying (his enemies), he is sure to enjoy the Earth. By lay-
ing down one's life in battle, one obtains the companionship of
Indra himself/'*

Section CXXXII.

"Yudhishthira said, — 'When practices fraught with high
morality and beneficial to the world, (viz., those that appertain
to righteous rule) disappear, when all the means and resources
for the support of life fall into the hands of robbers,^ when^
indeed, such a calamitous time sets in, by what means should
a Brahmana, O grandsire, who from affection is unable to
desert his sons and grandsons, subsist ?'^

"Bhishma said, — 'When such a time sets in, the Brahma-
na should live by the aid of knowledge. Everything in this
world is for them that are good. Nothing here is for them
that are wicked.^ He who, making himself an instrument of
acquisition, takes wealth from the wicked and gives it unto
them that are good, is said to be conversant with the morality
of adversity.* Desirous of maintaining his rule, the king, O
monarch, without driving his subjects to indignation and
rebellion, may take what is not freely given by the owner,
saying — This is mine !^ — That wise man who, cleansed by the
possession of knowledge and might and of righteous conduct
at other times, acts censurably in such seasons, does not really
deserve to be censured.'"' They who always support themselves
by putting forth their might never like any other method

'(^Seana Parva.] canti part a. 423

of living. They that arc onducd with might, O Yudhishthira,
always live by the aid of prowess.' The ordinary scriptures
that exist ( for seasons of distress ) without exceptions of
any kind, should be practised by a king (at such times).
A king, however, that is endued with intelligence, while
following those scriptures, would do something more.*^ At
such times, however, the king should not oppress liihvijas
and Farohitaa and preceptors and Brahmaaas, all of whom
are honored and held in high esteem. By oppressing them,
€ven at such times, he incurs reproach and sin.^ This that I
tell thee is regarded as an authority in the world. Indeed, this
is the eternal eye (by which practices in seasons of distress
are to be viewed). One should be guided by this authority.
By this is to be judged whether a king is to be called good
or wicked.^^ It is seen that many persons residing in villages
and towns, actuated by jealousy and wrath, accuse one an-
other. The king should never, at their words, honor or punish
anybody.'^ Slander should never be spoken. If spoken, it
should never be heard. When slanderous converse goes on,
one should close one's ears or leave the place outright.'-
Slanderous converse is the characteristic of wicked men. It
is an indication of depravity. They, on the other hand, O
king, who speak of the virtues of others in assemblies of the
good, are good men.^^ As a pair of sweet-tempered bulls,
governable and well-broken and used to bear burthens, put
their necks to the yoke and drag the cart willingly, even so
should the king bear his burthens (in seasons of distress).^*

* The commentator explains it in th« fullowing wny. The ovtlin.T.ry
texts, without exceptions of any kind, laid duwn for sea^ons of
distress, permit a king to fill hia treasury Ity levying heavy contribu-
tions on both his own subjects and those of liostilc kingdoms. An
or Unary king, at t.uch a time, aots in tliis way. A king, however,
that is endued with intelligence, while levying such contributions, takes
care to levy them upmi those that are wicked and punishable among
his own subjects and among the subjects of other kingdoms, and re-
frains from molesting the good. Comp\re the conduct of "Warren
Hastings in exacting a heavy tribute, when his own treasury was
empty, from Cheyt Sing, whose unfrlondliness for the British po.ver
■was a matter of notoriety. — T.

12-1! MAHABHARATA. [ApaddharmSnu*

Others say that a king (at such times) should conduct him-
self in such a way that he may succeed in gaining a large
number of allies. Some regard ancient usage as the highest
indication of righteousness.^^ Others, viz., they that are in
favour of the conduct pursued by Cankha towards Likhita,
do not hold this opinion. They do not advance such an
opinion through either malice or covetousness.*^'"' Examples
are seen of even great Rishis who have laid down that even
preceptors, if addicted to evil practices, should be punished.
But approvable jiuthority there is none for such a proposi-
tion.^^ The gods may be left to punish such men when they
happen to be vile and guilty of wicked practices. The king
who fills his treasury by having recourse to fraudulent devices,
certainly falls away from righteousness.^^ That code of
morality which is h(jnored in every respect by those that are
good and in affluent circumstances, and which is approved
by every honest heart, should be followed." He is said to
be conversant with duty who knows duty as depending on all
the four foundations. It is difficult to find out the reasons
on which duties stand even as it is difficult to find out the
legs of the snake.-j*"" As a hunter of beasts discovers the track
of a shaft-strack deer by observing spots of blood on the
ground, even so should one seek to discover the reasons of
duties.-^ Thus should a man tread with humility along the
path trod by the good. Such, indeed, was the conduct of the
great royal sages of old, O Yudhishthira !' ""

* The sense seems to be that there are persons who hold that priests
and Briihmanas should never be punished or taxed. This is the eternal
usage, and, therefore, this is morality. Others who approve of the
conduct of Cankha towards his brotV>er Likhita on the occasion of the
latter's appropriating a few fruits belonging to the former, are of a
different opinion. The latter class of persons, Bhishma pays, are as
i^incere as the former in their opinion. They cannot be blamed for
holding that even priests and Br.lhmanas may be punished when offend-
ing.-T.

+ Ditty d^pendinj on all th'. four foundation!^, i. e., as laid down in
tiie Vedas as laid down in the Smritia ; as sanctioned by ancient usage
and custom ; and as approved by the heart or one's own couscience. — T,

^isana Farvn.]

Section CXXXIU.

"Bhiahma said, — 'The kin^ should, by drawing wealth from
his own kingdom as also from the kingdoms of his foes, fill
liis troasury. From the treasury springs his religious merit,
O son of Kunti, and it is in consequence of the treasury
that the roots of his kingdom extend.^ For these reasons
the treasury must be filled; and when filled, it should be
carefully protected (by putting a stop to all useless ex}3endi-
ture). and even sought to be increased. This is the eternal
practice." The treasury cannot be filled by (acting with)
purity and righteousness, nor by { acting with ) heartless
cruelty. It should be filled by adopting a middle course.^
How can a weak king have a treasury ? How again can.
a king who has no treasury have strength ? How can a
weik man have a kingdom ? Whence again can one without
a kingdom obtain prosperity ?* For a person of high rank,
adversity is like death. For this reason the king should
always increase his treasury, and army, and allies and friends.^
All men disregard a king with an empty treasury. Without
being gratified with the little that such a king can give,
his servants never express any alacrity in his business." In
consQjuence of his atilucnce, the king succeeds in obtaining
great honors. In Iced, affluence conceals his very sins, like
robes concealing such parts of a feminine form as should not
be exposed to the view." Those with whom the king has
formerly quarreled become filled with grief at the sight of his
new affluence. Like dogs they once more take service under
him, and though they wait only for an opportunity to slay
him, he takes to them as if nothing has happened." How, O
Bharata, can such a king obtain happiness ? The king should
always exert for acquiring greatness." He should never bend
down in humility* Exertion is manliness. He should rather
break at an unfivorable opportunity than bend before any one.
He should rather repair to the forest and live there with the

* /. e., yield with easo. — T.
5i

^52(3 MAHABHARATA.' lApa<ldharm(i7iVi^

wild animals.*^ Bat he should not still live in the midst of
ministers and officers who have like robbers broken through
all restraints. Even the robbers of the forest may furnish a
large number of soldiers for the accomplishment of the fiercest
of deeds, O Bharata !'* If the king transgresses all whole-
some restraints, all people become filled with alarm. The
very robbers who know not what compassion is, dread such a
king.*^- For this reasoa, the king should always establish
rules and restraints for gladdening the hearts of his people.
Rules in respect of even very tria^ial matters are hailed with
delight by the people.^^ There are men who think that this
world is nothing and the future also is a myth. He that is an
athiest of this type, tho\jgh his heart is agitated by secret fears,
should never be trusted.^* If the robbers of the forest, while
observing other virtues, commit depredations in respect only
of property, those depredations may be regarded as harmless.
The lives of thousands of creatures are protected in con-
sequence of robbers observing such restraints.^" Slaying an
enemy who is flying away from battle, ravishment of wives,
ingratitude, plundering the property of a Brahmana, depriving
a person of the whole of his property,^* violation of maidens,
continued occupation of villages and towns as their lawful
lords, and adulterous congress v/ith other people's wives, —
these are regarded as wicked acts among even robbers, and
robbers should always abstain from them," It is again certain
that those kings who strive (by making peace) to inspire
confidence upon themselves in the hearts of the robbers, suc-
ceed, after watching all his ins and outs, in exterminating
■him.^* For this reason, in dealing with robbers, it is neces-
sary that they should not be exterminated outright.-f They
fihould be sought to be brought under the king's sway. The
king should never behave with cruelty tov»*ard's them, thinking

"* GramniaticaUy, the last line may mean, — 'The vei'y robbers dread
a king destitute of compasBion'. — T.

t Their wives and children ought to be saved, and their habi tations
an.d wearinpf apparel and domestic ivtensiis, &.c., should not be des-
troyed.—T.

g^isana Farva.] canti pakva. 4^

t^at he is more powerful than they,'" Those kings that do not
exterminate thcni outright have no foar of extermination them-
sslves. They, however, that do exterminate theia have alwa}'*-
feo live in fear in conaeq^uence of that act.' "■*

Section CXXXIT.

"Bhishnm said, — 'In this connection, persons acquainted'
with the scriptures declare this text in respect of duty, viz.,
for a Kshatriya possessed of intelligence and knowledge; (th«
earning of) religious merit and (the acquisition of) wealth
constitute his obvious duties. He should not, by subtilo
discussions on duty and unseen consequences in respect of
a future world, abstain from accomplishing those two duties/
As it is useless to argue, upon seeing certain foot-prints on
the ground, whether they are the wolf's or not, even so is all
discussion upon the nature of righteousness and the reverse-
Nobody in this world ever sees the fruits of ric; hteousness and
unrighteousness.^ A Kshatriya, therefore, should seek the
acquisition of power. He that is powerful is master of every-
thing. Wealth leads to the possession of an army. He that
is powerful* obtains intelligent advisers.^ He that is without
wealth is truly fallen. A little (of anything- in the world) 13
regarded as the dirty remnant of a feast.-^ If a strong man"
does even many bad acts, nobody, through fear, says or does
anything (for censuring or checking him). If Righteousness
and Power be associated with Truth, they can then rescue
men from great perils.* If, however, the two be compared,
Power will appear to be superior to Righteousness. It is from
Power that Righteousness springs. Righteousness rests upon
Power as all immobile things upon the Earth.'' As smoke
depends upon the wind (for its motion), even so Righteousness
depends upon Power. Righteousness which is the weaker of

* /. c, 'he that has wealth and forces.' — T.

t The sense seems to be that a poor man can have only a little of
all earthly things. That little, however, is like the remnant of »
strong man's dinner,— T,

423 MAUABnARATA. [A paddhcirmcinu-

the two depends for its support upon a tree." Righteousness
5s dependent on them that are powerful even as pleasure is
dependent upon them that are given to enjoyment. There is
nothing that powerful men cannot do. Everything is pure
ivith them that are powerful.' A powerless man, by commit-
ting evil acts can never escape. Men feel alarmed at his
conduct even as they are alarmed at the appearance of aa
wolf.^ One fallen away from a state of affluence leads a life
of humiliation and sorrow. A life of humiliation and re-
proach is like death itself.^ The learned have said that when
in consequence of one's sinful conduct one is cast off by
friends and companions, one is pierced repeatedly by the wordy
darts of others and one has to burn with grief on that ac-
count.^'* Professors of scriptures have said Avith respect to
the expiation of sinfulness that one should (if stained with
sinfulness) study the three Vedas, wait upon and worship the
Brahmanas/^ gratify all men by looks, words, and acts, cast
off all meanness, marry in high families,^' proclaim the praises
of others while confessing one's own worthlessness, recite man-
tras, perform the usual water-rites, assume a mildness of
behaviour, and abstain from speaking much,^' and perform
austere penances, seek the refuge of Brahmanas and Ksha-
triyas. Indeed, one who has committed many evil acts, should
do all this, without being angry at the reproaches uttered
by men." By conducting one's self in this way, one may
Boon become cleansed of all his sins and regain the regard of
the world. Indeed, one wins great respect in this world
and great rewards in the next, and enjoys diverse kinds of
happiness here by following such conduct and by sharing his
ivealth with others.' "^^

Section OXXKV.

"Bhishma said, — 'In this connection is cited the old story
of a robber who having in this world been observant of res-
traints did not meet with destruction in the next."^ There was
a robber of the name of Kayavya, born of a Kshatriya father
and a Nishada mother, K-ayavys^ ^vaa a practiser of Kshatriya

fdsana Purva.] canti tarva. 420

duties. Capable of smiting, possessed of iiitclligeDce and
courage, conversant with the scriptures, destitute of cruelty,
devoted to the Brahmanas, and worshipping his seniors and
preceptor^ with rever3 nee, he protected the ascetics in the ob-
servance of their practices. Though a robber, he still succeeded
in winning felicity in heaven.""" Morning and evening he used
to excite the wrath of the deer by chasing them. He was well
conversant with all the practices of the Nishadas as also of all
animals living in the forest."* Well acquainted with the re-
quirem3nts of time and place, he roved over the mountains.
Acquainted as he was with the habits of all animals, his arrows
never missed their aim, and his weapons were strong.'"' Alone,
he could vanquish many hundreds of troops. He worshipped
his old, blind, and deaf parents in the forest every day." With
honey and flesh and fruits and roots and other kinds of ex-
cellent food, he hospitably entertained all persons deserving of
honor and did them many good offices.^ He showed great
respect for those Brahmanas that had retired from the world
for taking up their residence in the woods. Killing the deer,
he often took flesh to them.^ As regards those that were
unwilling, from fear of others, to accept gifts from him because
of the profession ho followed, he used to repair to their abodes
before dawn and leave flesh at their door.-;.*" One day many
thousands of robbers, destitute of compassion in their con-
duct and regardless of all restraints, desired to elect him as
their leader.^"

'"The r)bbers said, — Thou art acquainted with the re-
quirements of place and time. Thou hast wisdom and courage.
Thy firmness also is great in everything thou tindertakest !
Be thou our foremost of leaders, respected by us all I" Wo
will do as thou wilt direct ! Protect us duly, even as a
father or mother ! — ^-

" 'Kayavya said, — Never kill ye a Avoman, or one that from
fear keeps away from the fight, or one that is a child, or one
that is an ascetic ! One that abstains from fight should never

* It is always reproachful to accept gifts from persons of question-
able character, — T,

ISO MAHABHARATA, [ ^pac?ti/iann(5«t«»

be slain, nor should women be seized or brought away with
force !^* None of you should ever slay a woman amongst
all creatures. Let Brahmanas be always blessed and you
should always fight for their good.^* Truth should never be
sacrificed. The marriages of men should never be obstructed.
No injury should be inflicted on those houses in which the
deities, the Pitris, and guests are worshipped.^* Amongst
creatures, Brahmanas deserve to be exempted by you in your
plundering excursions. By giving away even your all, you
should worship them.^" He who incurs the wrath of the
Brahmanas, he for whose discomfiture they wish, fails to find
a rescuer in the three worlds.^'^ He who speaks ill of the
Brahmanas and wishes for their destruction, himself meets
with destruction like darkness at sunrise.^^ Residing here^
ye shill acquire the fruits of your valour. Troops shall be sent
against those that will refuse to give us our dues.^^ The rod
of chastisement is intended for the wicked. It is not intended
for self-aggrandisement. They who oppress the good deserve
death, it is said.^° They who seek to aggrandise their fortunes
by afflicting kingdoms in uncrupulous ways, very soon come
to be regarded as vermin in a dead body.-*^ Those robbers
again that would conduct themselves by conforming to these
restraints of the scriptures, would soon win salvation although
leading a plundering life !*' — '

"Bhishma continued, — 'Those robbers, thus addressed,
obeyed all the commands of Kayavya. By desisting from
sin, they obtained great prosperity."' By behaving himself
in such a way, by thus doing good to the honest and by thus
restraining the robbers from bad practices, Kayavya won
great success (in the next world).^* He who always thinks
of this narrative of Kayavya will not have any fear from the
denizens of the forest, in fact, from any earthly creature.'*
Such a man will have no fear from any creature, O Bharata !
He will have no fear from wicked men. If such a man goes
to the forest, he will be able to live there with the security
of a king.' """^

f^sana Farva.]

Section CXXXVI.

*'Bhishma said, — 'In this connection, vit., the method b/
■which a king should fill his treasurj', persons acquainted with
the scriptures of olden dxys cite the following verses sung by
Brahman himself.' The wealth of persons who are given to
the parforniance of sacrifices, as also the wealth dedicated to
the deities, should never be taken. A Kshatriva should take
the wealth of such persons as never perform religious rites
and sacrifices and as are on that account regarded to be equal
to robbers.^ All the creatures that inhabit the Earth and all
the enjoyments that appertain to sovereignty, O Bharata,
belong to the Kshatriyas. All the wealth of the Earth be-
longs to the Kshatriya and not to any person else.^ That
wealth the Kshatriya should use for keeping up his army and
for the performance of sacrifices. Tearing up such creepers
and plants as are not of any use, men burn them for cooking
such vegetables as serve for food.** Men conversant with
duty have said that his wealth is useless who does not, with
libations of clarified butter, feed the gods, the Fitris, and
men.^ A virtuous ruler, O king, should take away such
wealth. By that wealth a large number of good people can
bo gratified. He should not, however, hoard that wealth in
his treasury." He who makes himself an instrument of
acquisition and taking away wealth from the wicked gives
them to those that are good, is said to be conversant with the
whole science of morality.^ A king should extend his con-
quests in the next world according to the measure of his
power, and as gradually as vegetable products are seen to
grow. As some ants arc seen to grow from no adequate
cause, even so sacrifice springs from no adequate oause.f^ As

♦ The king showlil similarly, bv puniBhing fclic wicked, cherish the

gOOrl.— T.

t The sense seems to be that sacrifice proceeds more from an inter-
nal desire than from a lar;2:e sum of money lying in the treasury. If
the desire exists, money comes gradually for accomplishing it. The
force of the simile consists in the fact that ant> (probably white ants)
are -jeen to gather an! multiply from ii > aa':i-iible c.ttne. — '!•.

4>32 MAHAniiAnATA, [Apaddharm^mi'

flies and gnats and ants are driven off from the bodies of
kine and other domestic cattle (at the time of milking them),
even so should all persons who are averse to the performance
of si3rifi333 should b3 similarly driven off from the kingdom.
This is consistent with morality .« As the dust that lies on
the E irth, if pounded between two stones, becomes finer and
finer, even so questions of morality, the more they are re-
flected upon and discussed, become finer and finer.' "^"^

SEijTioN cxxxvir.

"Bhishma said, — 'These two, viz., one tliat provides for
the future, and one possessed of presence of mind, always
enjoy happiness. The man of procrastination, however, is
lost/ In this connection, listen attentively to the following
excellent story of a procrastinating person in the matter of
settling his course of action.^ In a lake that was not very
deep and which abounded with fishes, there lived three ^akula
fishes that were friends and constant companions.^ Amongst
those threo, one had much forethought and always liked to
provide for what was coming. Another was possessed of great
presence of mind. The third was procrastinating.* One day
certain fishermen coming to that lake began to bale out its
waters to a lower ground through diverse outlets."^ Behold-
in'i^ the water of the lake gradually decreasing, the fish that
had mu:;h foresight, addressing his two companions on that
occasion of dinger, said,"— A great danger is about to over-
take all the acquatic creatures living in this lake. Let us
speedily go to some other place before our path becomes
obstructed 1' He that resists future evil by the aid of good
policy, never incurs serious danger. Let my counsels prevail
with you : Let us all leave thi.s place V — That one amongst
the three who was procrastinating then answered, — It is well
said. There is, however, no need of such haste. This is my
deliberate opinion 1° — Then the other fish, who was noted for
presence of mind, a-ldressed his procrastinating companion
and said, — When the time for anything comes, I never fail
to prn-ide for it according to policy.^" — Hearing the answers

cdisana Parva.] canti parva. 423

of his two companions, he of great forethouglit and consider-
able intelligonce immcdiiitcly set out by a current and reached
another deep lake." The fishermen, seeing that all the
water had been baled out, shut in the fishes that remained by
diverse means.'- Then they began to agitate the little water
that rem'^incd, and as they began to catch the fish, the
procrastinating QakiUa was caught with many others.^^ When
the fishermen began to tie to a long string the fishes they had
caught, the ^alctda who was noted for presence of mind thrust
himself into the company of those that had been so tied and
remained quietly among them,^* biting the string, for he
thought that he should do it to give the appearance of being
caught. The fishermen believed that all the fishes attached to
the string had been caught. ^^ They then removed them to a
piece of deep water for washing them. Just at that time the
fakidn noted for presence of mind, leaving the string, quickly
escaped.^" Thit fish, however, who had been procrastinating,
foolish and senseless and without intelligence as he was, and,
therefore, unable to escape, met with his death.^^

" 'Thus every one meets with destruction, like the procras-
tinating fi^h, who from want of intelligence cannot divine
the hour of danger." That man, again, who regarding him-
self clever does not seek his own good in proper time, incurs
great danger like the ^akula who had presence of mind."
Hence these two only, viz., he that has much forethought and
he that has presence of mind, succeed in obtaining happiness.
He, however, that is procrastinating meets with destruction.^'
Diverse arc the divisions of time, such as Kdufdha, KaVi,
Miikurta, day, night, Lava, month, fortnight, the six seasons,
Kalpa, year.-' The divisions of the Earth are called place.
Time cannot be seen. As regards the success of any object or
purpose, it is achieved or not achieved according to the manner
in which the mind is set to think of it."" These two, viz., the
person of forethought and the person of presence of mind,
have been declared by the RisJds to be the foremost of men in
all treatises on morality and profit and in those dealing with
emancipation.-' One, however, that does everything after
reflection and scrutiny, one that avails of proper means for

55

the accomplishment of one's objects, always succeeds in aehiev-
ing much. TJiose again that act with due regard to time and
place succeed in winning results better than the meare man of
foresight and the man of presence of mind.' "**

Section CXXXVIIL

■■"Yudhishthira said, — 'Thou hast, O bull of Bharata's race,
Baid that that intelligence which provides against the future,
as well as that which can meet present emergencies, is every-
where superior, while procrastination brings about destruc-
tion.^ I desire, O grandsire, to hear of that superior intelli-
gence aided by which a king, conversant with the scriptures
and well versed with morality and profit, may not be
Gtupified even when surrounded by many foes.^ I ask thee
this, O chief of Kuru's race ! It behoveth tbee to discourse
to me on this P I desire to hear everything, conformable
io what has been laid down in the scriptures, about the
manner in which a king should conduct himself when he is
assailed by maay foes.* When a king falls into distress, a
large number of foes, provoked by his past acts, range them-
selves against him and seek to vanquish hiwi.^ How may a
king, weak and alone, succeed in holding up bis head when
"he is challenged on all sides by many powerful kings leagued
together ?" How does a king at such times make friends and
foes ! How should he, O bull of Bharata's race, behave at
such a time towards both friends and foes V When those
that have all the indications of friends really become his
foes, what should the king them do if he is to obtain happi-
ness ?^ With whom should he make war and with whom
should he make peace ? Even if he be strong, how should
he behave in the midst of foes !* O scorcher of foes, this I
regard to be the highest of all questions connected with the
discharge of kingly duties. There are few men for listening
to the answer of this question and none to answer it^" save
Oantanu's son Bhishma firmly wedded to truth and having all
hh senses under control ! O thou that art highly blessed,
reflect upon it and diaeourse to me on it 'l^*

■^(tsana Parva.] oanti pahva. 435^

''BAshma said, — '0 Yudhishtliira, this question is certain-
ly worthy of thee ! Its answer is fraught v/ith great happi-
ness. Listen to me, O son, as I declare to thee, O Bharata,
ftll the duties not generally known that should be practised"
in seasons of distress.^* A foe becomes a friend, and a friend
also becomes a foe. The course of human actions, through
fche combination of circumstances, becomes very uncertain."
As regards, therefore, v/hat should be done and what shoul(f
not, it is necessary that paying heed to the requirements of
time and place, one should either trust one's foes or make
war." One should, even exerting one's self to one's best,
make friends with men of intelligence and knowledge tha§
desire one's welfare. One should make peace with even one's-'
foes, when, O Bharata, one's life-breaths cannot otherwise he
saved.^* That foolish man who never makes peace with
foes, never succeeds in winning any gain or acquiring any of
those fruits for which others endeavour." He again wha
makes peace with foes and quarrels with evcB friends after a
full consideration of circumstances, succeeds iti obtaining
great fruits.^^ In this connection is cited the old story of the
discourse between a cat and a mouse at the foot of a banian.'^'*

"Bhishma continued, — 'There was a large banian in the
midst of an extensive forest. Covered with many kinds of
creepers, it was the resort of diverse kinds of birds.*" It had
a large trunk from which numerous branches extended in all
directions. Delightful to look at, the shade it afforded waa
very refreshing. It stood in the midst of the forest, and
animals of diverse species lived on it.'" A mouse of gr^afc
wisdom, named Palita, lived at the foot of that tree, having
made a hole there with a hundred outlets.^^ On the branches
of the tree there lived a cat, of the name of Lomacja, in
great happiness, daily devouring a large number of birds."*
Sometime after, a Chanddla came into the forest and built
a hut for himself. Every evening after sunset he spread his
traps." Indeed, spreading his nets made of leathern strings
he went back to his hut, and happily passing the night ir»
sleep, returned to the spot at the dawn of day.-* Diverse
kinds of animals fell into hia traps every night, And, it scr

43^ MAHABHARATA» [ApaddharmSnu'

happened that one day the cat, in a moment of heedlessness,
was caught in the snare.-'* O thou of great wisdom, when
his foe the cat who was at all times an enemy of the mouse
species was thus caught in the net, the mouse Palita came
out of his hole and began to rove about fearless) y.-** "While
trustfully roving through the forest in search of food, the
mouse after a little while saw the meat (that the Chandala
had spread there as lure)." Getting upon the trap, the little
animal began to eat the flesh. Laughing mentally, he even
got upon his enemy entangled helplessly in the net." In-
tent on eating the flesh, he did not mark his own danger,
for as he suddenly cast his eyes he saw a terrible foe of his
arrived at that spot.-^ That foe was none else than a restless
mungoose of coppery eyes, of the name of Harita. Living
in underground holes, its body resembled the flower of a reed.^"
Allured to that spot by the scent of the mouse, the animal
came there with great speed for devouring his prey. And he
stood on his haunches, with head upraised, licking the corners
of his mouth with his tongue.'^ The moupe beheld at the
same time another foe living in the holes of trees, then sitting
on the branch of the banian. It was a night- wandering owl
of the name of Chandraka of sharp beaks.^^ Having become
an object of sight with both the mungoose and the owl, the
mouse, in great alarm, began to think in this strain.'' — At
such a season of great danger, when death itself is staring me
in the face, when there is fear on every side, how should one
act that wishes for one's good ?•*— Encompassed on all sides by
dangei*, seeing fear in every direction, the mouse, filled with
alarm for his safety, made a high resolution.'''^— Warding off
even innumerable dangers by hundreds of means, one should
always save one's life. Danger, at the present moment, en-
compasses me on every side !'" If I were to descend from this
trap on the ground, without adequate precautions, the mun-
goose will surely seize and devour me. If I remain on this
trap, the owl will surely seize me. If, again, the cat suc-
ceeds in disentangling himself from the net, he also is certain
to devour me !^^ It is not proper, however, that a person of our
iut6llig<5nce should lose^is wits. I shall, therefore, strive my

f isana Parva.] cwii parva. 437

best to save my life, aided by proper moans and intelligence."
A person possessed of intelligence and wisdom and conversant
with the science of policy never sinks, however great and
terrible the danger that threatens him."" At present, how-
ever, I do not behold any other refuge than this cat. He is
an enemy. But he is in distress. The service that I can do
him is very great.*" Sought to be made a prey by three foes,
how should I now act for saving my life ? I should now
seek the protection of one of those foes, viz., the cat.''^
Taking the aid of the science of policy, let me counsel the
cat for his good, so that I may, with my intelligence, escape
from all the three.*- The cat is my great foe, but the
distress into which he has fallen is very great. Let me try
whether I can succeed in making this foolish creature under-
stand his own interests. Having fallen into such distress,
he may make peace with me.*^ A person when afflicted by
a stronger one should make peace with even an enemy.
Professors of the science of policy say that even this should
be the conduct of one who having fallen into distress seeks
the safety of his life.** It is better to have a learned person
for an enemy than a fool for a friend. As regards myself,
my life now' rests entirely in the hands of my enemy the
cat.** I shall now address the cat on the subject of his
own liberation. Perhaps, at this moment, it would not be
wrong to take the cat for an intelligent and learned foe ! —
Even thus did that mouse, surrounded by foes, pursue his re-
flections.**' Having reflected in this .strain, the mouse, con-
versant with the science of Profit and well acquainted with
occasions when war should be declared and peace made,
gently addressed the cat, saying,*' — I address thee in friendshi]>,
0 cat ! Art thou alive ? I wish thee to live ! I desire the
good of us both !** O amiable one, thou hast no cause for
fear. Thou shalt live in happiness ! I shall rescue thee, if,
indeed, thou dost not slay me !*'^ There is an excellent ex-
pedient in this case, which suggests itself to me, and by
which you may obtain your escape and I may obtain great
benefit.*^" By reflecting earnestly I have hit upon that ex-
pedient for thy sake and for mv sake, for it will benefit both

ISS: MAHABHARATA, > [ApaddhavmanU' ,

of us." There are the mungoose and the owl, both waiting- j
with evil intent. Only so long, O cat, as they do not attack i
me, is my life safe !*^ There that wretched owl with restless j
glances and horrid cries is eyeing me from the branch of that !
tree ! I am exceedingly frightened by it.*^' Friendship, as '
regards the good, is seven-paced.* Possessed of wisdom as j
thou art, thou art my friend. I shall act towards thee as a j
friend. Thou needst have no fear now." Without my help,, ;
O cat, thou wilt not succeed in tearing the net. I, however,. j
shall cut the net for serving thee, if thou abstain from killing
me !'^^ Thou hast lived on this tree and I have lived at ita
foot. Both of us have dwelt here for many long years. All !
this is known to thee.*^" He upon whom nobody places his i
trust, and he who never trusts another, are never applauded ;
by the wise. Both of them are unhappy." For this reason, j
let our love for each other increase, and let there be union ;
amongst us both. Men of wisdom never applaud the en- ;
deavour to do an act when its opportunity has passed away.^' '
Know that this is the proper time for such an understanding
amongst us. I wish that thou shouldst live, and thou also
wishest that I should live.^^ A man crosses a deep and large i
river by a piece of wood. It is seen that the man takes the i
piece of wood to the other side, and the piece of wood also
takes the man to the other side.*'" Like this, our compact j
also will bring happiness to both of us. I will rescue thee,
and thou also wilt rescue me !"^ — Having said these words
that were beneficial to both of them, that were fraught with J
reason and on that account highly acceptable, the mouse '
Palita waited in expectation of an answer.^^ ;

" 'Hearing these well-chosen words, fraught with reason
and highly acceptable, that the mouse «aid, the mouse's foe
possessed of judgment and forethought, viz., the cat, said these
words in reply.^^ Endued with great intelligence, and possess- |

ed of eloquence, the cat, reflecting upon his own state, praised \

. I

* The meaning is that as regards good men, they become friends j

in no time. By taking only seven steps in a walk together, two such

men become friends.— T.

fSsana Parva.] canti parta, 439

the words of tho speaker and honored him by gentle words in
return.** Possessed of sharp foreteet and hhaving eyes that
resembled the stones called lapis lazuli, the cat, called Lo-
ma9a, gently eyeing the mouse, answered as follows f^ — I am
delighted with thee, O amiable one ! Blessed be thou that
wishest me to live ! Do that, without hesitation, which
thou thinkest to be of beneficial consequences !^" I ana
certainly in great distress. Thou art, if possible, in greater
distrcbs still ! Let there be a compact between us with-
out delay !" I will do that which is opportune and necessary
for the accomplishment of our business, O puissant one ! If
thou rescuest me, thy service will go for nothing."^ I place
myself in thy hands ! I am devoted to thee ! I shall wait
upon and serve thee like a disciple ! I seek thy protection
and shall always obey thy behests I**" — Thus addressed, the
mouse Palita, addressing in return the cat who was com-
pletely under his control, said these words of grave import
and high wisdom f" — Thou hast spoken most magnanimously,
It could scarcely be unexpected from one like thee ! Listen
to me as I disclose the expedient I have hit ^ipon for benefit-
ing both of us.'^ I will crouch myself beneath thy body.
I am exceedingly frightened at the mungoose ! Do thou
save me ! Kill me not ! I am competent to rescue thee !'*
Protect me also from the owl, for that wretch too wishes to
seize me for his prey. I shall cut the noose that entangles
thee. I swear by Truth, O friend !" — Hearing these judici-
ous words fraught with reason, Loma9a, filled with delight,
cast his eyes upon Palita and applauded him with exclama-
tions of welcome.'* Having applauded Palita, the cat, disposed
to friendliness, reflected for a moment, and gladly said with-
out losing any time,^^ — Come quickly to me ! Blessed be
thou, thou art, indeed, a friend dear to me as life ! O thou
of great wisdom, through thy grace I have almost got back
my life !'<* Whatever it is in my power to do for thee now,
tell me and I shall do it. Let there be peace between us, O
friend !" Liberated from this danger, I shall, with all my
friends and relatives, do all that may be agreeable and bene-
ficial to thGsJ* 0 amiable one, free! from thb distr^js, I

4-*0 MAHABHARATA. [Apaddhavm^mf

shall certainly seek to gladden thee, and worship and honor
thee on every occasion in return for thy services." A person
by doing even abundant services in return never becomes
equal to the person that did him good in the first instance.
The former does those services for the sake of services received.
The latter, however, should be held to have acted without
any such motive.^*' — '

"Bhishma continued, — 'The mouse, having thus made the
cat understand his own interests, trustfully crouched beneath
his enemy's body.^^ Possessed of learning, and thus assured
by the cat, the mouse trustfully laid himself thus under the
breast of the cat as if it were the lap of his father or
mother.'*^ Beholding him thus ensconced within the body
of the cat, the mungoose and the owl both became hopeless
of seizing their prey.'^ Indeed, seeing that close intimacy
between the mouse and the cat, both Harita and Chandraka
became alarmed and filled with wonder."* Both of them had
strength and intelligence. Clever in seizing their prey,
though near, the mungoose and the owl felt themselves un-
able to wean the mouse and the cat from that compact.*''
Indeed, beholding the cat and the mouse make that covenant
for accomplishing their mutual ends, the mungoose and owl
both left that spot and went away to their respective
abodes,-" After this, the mouse Palita, conversant with the
requirements of time and place, began, as he lay under
the body of the cat, to cut the strings of the noose slowly,
waiting for the proper time to finish his work." Distressed
by the strings that entangled him, the cat became impatient
upon seeing the mouse slowly cutting away the noose.'" Be-
holding the mouse employed so slowly in the work, the cat
wishing to expedite him in the task, said :■*" — How is it, O
amiable one, that thou dost not proceed with haste in thy
work ? Dost thou disregard me now, having thyself succeed-
ed in thy object ? 0 slayer of foes, do thou cut these strings
quickly ! The hunter will soon come here :"° — Thus addressed
by the cat who had become impatient, the mouse possessed
of intelligence said these beneficial words fraught with his
own good unto the cat who did not seem to po.ssess much

^a^ana Pa)'va.\ tanti parva. 411

wisdom :"' — Wait in silence. O amiable one ! Expedition is
not necessary ! Drive all thy fears ! AVe know the re-
quirements of time. We are not wastiiig time 1^- When au
act is begun at an improper time, it never b.^comes profitable
when accomplished. That act, on the other liand, which 13
b3.^an at the pr.>per time, always produces splendid fruits.^^
If thou be freed at au improper time, I shall have to stanil
in great fear of thee ! Therefore, do thou wait for the proper
time. Do not be impatient, O friend ■'* When I inhall see
the hunter approach towards this spot armed with Aveapons,
I shall cut the strings at that moment of fear to both
of us '^' Freed then, thou wilt ascend the tree. At that time
thou wilt not think of anything else save the safety of thy
life.^'^ And when thou, O Lomac^ia, wilt fly away in fear,
I shall enter my hole and thou wilt get ujjon the tree !^ —
Thus addressed by the mouse in words that were beneficial
to him, the cat, possessed of intelligence and eloquence, and
imp itient of saving his life, replied unto the mouse in the
following words.'-'"' Indeed, the cat, who had quickly and
properly done his own part of the covenant, addressing
the mouse who was not expeditious in discharging his part,
said,"^ — I rescued thee from a great danger with consider-
able promptness. Ala.i, honest persons never do the business
of their friends in this way. Filled with delight while
doing it, they do it otlicrwise l^"" Thou shouldst do what
is for my good with greater expedition. O thou of great
wisdom, d ) thou exert a little so that good may be done
to both of us !'"^ If, on the other hand, remembering our
former hostility thou art only suffering the time to slip away,
kn )W, 0 wicked wight, that the consequence of this act of
thine will surely be to lessen the duration of thy own
life 1*^°- If I have ever, before thi.% unconscious'y done thee
any wrong, thou shouldst not bear it in remembrance. I beg
thy forgiveness. Be gratified with me !'"' — After the cat
had said these words, the mouse, possessed of intelligence and

* Virtue prolongs life, and isin au'l . wickedness always bhorteij.it.
tTJiis is laid down almost eTerj-^U<4:e in the Uiuiiu scripturee.— T.

^4C MAHABHABATA. [Apaddharmi'n'ui

wisdom and knowledge of the scriptures, said these excellent

words unto him :'"* — I have, O cat, heard what thou hast said

in furtherance of thy own object. Listen, however, to me

as I tell thee what is consistent with my own objects !^"*

That friendship in which there is fear and which cannot be

kept up without fear, should be maintained with great caution

like the hand (of the snake-charmer) from the snake's

fangs !^"^ The person that does not protect himself after

■having made a covenant with a stronger individual, finds

that covenant to be productive of injury instead of benefit.^"^

Nobody is nobody's friend; nobody is nobody's wellwisher;

persons become friends or foes only from motives of interest.^"*

Interest enlists interest even as tame elephants catch wild

individuals of their species. After, again, an act has been

accomplished, the doer is scarcely regarded. For this reason,

all acts should be so done that something may remain t-o be

done.^"" When I shall set thee free, thou wilt, afflicted by

the fear of the hunter, fly av/ay for thy life without ever

thinkijig of seizing me/" Behold, all the strings of this

net have been cut by me. Only one remains to be cut ! I

will cut that also with haste. Be comforted, O Loma^a !"^

—While the mouse and the cat were thus talking with each

other, both in serious danger, the night gradually wore away,

A great fear, however, penetrated the heart of the cat.*^*

When at last morning came, the Ghanddla, whose name was

Parigha, appeared on the scene. His visage was frightful,

'His hair was black and twany. His hips were very large and

his aspect was very fierce. Of a large mouth that extended

from ear to ear, and exceedingly filthy, his ears were very long.

Armed with weapons and accompanied by a pack of dogs, the

grim-looking man appeared on the scene."""-* Beholding

that individual who resembled a messenger of Yama, the cat

became filled with fear. Penetrated with fright, he addressed

Palita and said, — What shait thou do now ?^^^— The mouse

very quickly cut the remaining string that held fast the

cat. Freed from the noose, the cat ran with speed and gofc

npon the banian.*" Palita also, freed from that situation

of d»ager ftnd from tho preseaoe of £i terrible foe, quickJy f^ecil

iXsar.a Farua.l cavti pauta. 4*5"

and entered his hole. Loma9a meanwhile had climbed the
high tree>^' The hunter, seeing everything, took up his net.
His hopes fru>>trated, he also quickly left that spot.'^'' Indeed>
O bull of Bharata's race, the C/t.t?i(?'i^(X returned to his abode.
Liberated from that great peril, and having obtained back his
life which is so very valuable, the cat from the branches of
that tree addressed the mouse Palita then staying within the
hole, and said/^" — Without having conversed with me, thou
hast suddenly run away. I hope thou dost not suspect me of
any evil intent ? I am certainly grateful and thou hast dono
me a great service.^" Having inspired me with trustfulness
and having given me my life, why dost thou not approach me
at a time when friends should enjoy the sweetness of friend-
ship ?^-^ Having made friends, ho that forgets them afferv/ards,
is regarded a wicked person and never succeeds in obtaining
friends at times of danger and need.^" I have been, O' friend,
honored and served by thee to the best of thy power. It be-
hoveth thee to enjoy the company of my poor self who has
become thy friend.^^^ Like disciples worshipping their precep-
tor, all the friends I have, all my relatives and kinsmen, will
honor and worship thee 1^-"* I myself too shall worship thee
with all thy friends and kinsmen. What grateful person is
there that will not worship the giver of his life ?^-* Be thou
the lord of both my body and home ! Be thou the disposer
of all my wealth and possessions !'•" Be thou my honored
counseller aiid do thou rule me like a father I I swear by my
life that thou hast no fear from us.^-' In intelligence thou
art IT»^^nas himself. By the power of thy understanding thou
hast conquered us. Possessed of the strength of policy, thou
hast given us our life !'-* — Addressed in such soothing words
by the cat. the mouse, conversant with all that is productive
of the highest good, replied in these sweet words that were
beneficial to himself :^^" — I have heard, 0 Lomacja, all that
thou hast said. Listen now as I say what apjears to rae,'^°
Friends should be well examined. Foes also should be well
studied. In this world, a task like this is regarded by even
the learned as a difficult one depending upon acute intelli-
geuce,^^^ Friends. ftssume tb'^ gui^e of fo«s. aud foes ftssume

414 MAnABHAiiATA. [ApaddharmdYiw

the guise- of frn^ids. When compacts of friendship are form-
ed, it is difficiiit for the parties to understand whether the
other parties are really moved by lust and wrath.^^- There
is no such thing as a foe. There is no such thing in existence
as a friend. It is force of circumstances that creates friends
and foes.^^^ He who regards his own interests ensured as
long as another pei-son lives and thinks them indangered
when that other person will cease to live, takes that other
person f >r a friend and considers him so as long as those
interests of his are not clashed against.^'* There is no condi-
tion that deserves permanently the name either of friend-
ship or hostility. Both friends and foes arise from considera-
fciona of interest and gain.''" Friendship becomes changed
into enemity in the course of time. A foe also becomes
a friend. Self-interest is very powerful. '**= He who reposes
blind trust on friends and always behaves with mistrust
towards foes without paying any regard to considerations
of policy, finds his life to be unsafe.^^' He who, disregarding
all considerations of policy, sets his heart upon an affection-
ate union with either friends or foes, comes to be regarded
as a person whose understanding has been unhinged.'^^ One
should not repose trust upon a person undeserving of trust,
nor should one trust too much a person deserving of trust.
The danger that arises from blind reposing of confidence
is such that it cuts the very roots (,of the person that
reposes such confidence).^'* The father, the mother, the son,
the maternal uncle, the sisters son, and other relatives and
kinsmen, are all guided by considerations of interest and
profit."^ Father and mother may be seen to discard the dear
son if fallen.* People take care of their own selves. Behold
the efficacy of self-interest l'*' 0 thou that art possessed of
great wisdom, his escape is very difficult who immediately
after he is freed from danger seeks the means of his enemy's
happiness I'** Thou earnest down from the tree-top to
this very spot. Thou couldst not, from levity of under-
standing, ascertain that a net had been spread here.'*' A

* /. c, if cxcasted for irrelJgicmy prai:Lice&\— X.

glsana Parva.] canti pirva. 44.5

person, possessed of levity of undjirstanding, fails to pro-
tect his own self. H(3\v can he protect others ? Such a
person, without doubt, ruins all his acts.'^* Thou tellest ine
in sweet words that I am very dear to thee ! Hear ine, how-
ever, 0 friend, the reasons that exist on my side."^' One
becomes dear from an adequate cause. One becomes a foe
from an adequate cause. This whole world of creatures is
moved by the desire of gain (in some form or other). One
never becomes dear to another (without cause).^^'^ The friend-
ship between two uterine brothers, the love between husband
and wife, depends upon interest. I do not know any kind of
affection between any persons that does not rest upon some
motive of self-interest.'*^ If, as is sometimes seen, uterine
brothers or husband and wife having quarreled reunite to-
gether from a natural affection, such a thing is not to be seen
in persons unconnected with one another.^*^ One becomes
dear for one's liberality. Another becomes dear for his sweet
words. A third becomes so in consequence of his religious
acts. Generally, a person becomes dear for the purpose he
serves."' The affection between us arose from a sufficient
cause. That cause exists no longer. On the other hand, from
adequate reason, that affection between us has come to an
cnd.'^'' What is that reason, I ask, for which I have become
so dear to thee, besides thy desire of making me thy
prey ? Thou shouldst know that I am not forgetful of this."^'
Time spoils reasons. Thou seekest thy own interests. Others,
however, possessed of wisdom, understand their own interests.
The world rests upon the example of the wise. Thou shouldst
not address such words to a person possessed of learning and
competent to understand his own interests.'''- Thou art power-
ful. The reason of this affection that thou showest for me
now is ill-timed. Guided, however, by my own interests, I
myself am firm in peace and war that are themselves very
unstable.'" The circumstances under which peace is to be
made or war declared are changed as quickly as the clouds
change their form. This very day thou wert my foe. This
very diy, again, thou wert my friend. This very day thni
hasti once more becomo uiy cuciuy. Behold the levity of the

416 H.vHABHARATA. [Apaddharmln\Zf

considerations that movo living creatures !^" There was
frieiidihip between us as long as there was reason for its
existence. That reason, dependant upon time, has passed
away. Without it, that friendship also has passed away.^^
Thou art by nature my foe. From circumstances thou becom-
est my friend. That state of things has passed away. The
old state of eneraity that is natural has come back.^^*^ Tho-
roughly conversant as I am with the dictates of policy that
have been thus laid down, tell me, why shall I enter today,
for thy .sake, the net that is spread for me V" Through thy
power I was freed from a great danger. Through my power
thou hast been freed from a similar danger. Each of us has
served the other. There is no need of uniting ourselves again
in friendly intercourse.^'* O amiable one, the object thou
hadst has been accomplished. The object I had has also been
accomplished. Thou hast now no need for me except to make
me your food."'^ I am thy food. Thou art the eater. I ant
weak. Thou art strong. There cannot be a friendly union
between us when we are situated so unequally.^"" I under-
stand thy wisdom. Having been rescued from the net, thou
applaudest me so that thou mayst succeed in easily making
food of me.^"^ Thou wert entangled in the net for the sake
of fojd. Thou hast been freed from it. Thou feelest now the
pangv<« of hunger. Having recourse to that wisdom which
arises from a study of the scriptures, thou seekest verily to
eat me up today."^ I know that thou art hungry. I
know that this is thy hour for taking food. Thou art seek-
ing for thy prey, with thy eyes directed towards me.^*^^ Thou
hast sons and wives. Thou seekest still friendly union with
me and wishest to treat me with affection and do me services.
O friend, I am incapable of acceding to this proposal.^*'*
Seeing me with thee, why will not thy dear spouse and thy
loving children cheerfully eat me up?"* I shall not, there-
fore, unite with thee in friendship. The reason no longer
exists for such a union. If, indeed, thou dost not forget my
good offices, think of what will be beneficial to me and be
comfortable."*' What person is there possessed of any wisdom
that will place himself under the power of a foe that is not

^-ieana Favvq] cami farva, ui

•distinguished for righteousness, that is in pangs of hunger, and
that is on the look out for a prey ?•"' Be happy then, \ will
presently leave thee. I am filled with alarm even if I behold
thee from a distance. I shall not mingle with thee, cease in
thy attempts, O Loma<;a l'-'^ If thou thinkest that 1 have
done thee a service, follow then the dictates of friendship
when I may happen to rove trustfully or heedlessly. Even
that will be gratitude in thee I*^^ A residence near a person
possessed of strength and power is never applauded. Even
if the danger that existed be regarded to have passed away,
I should always stand in fe.ir of one more powerful than
myself.''" If thou dost not seek thy own interests (of the kind
indicated), tell me then what is there that I should do for
thee. I shall certainly give thee everything except my life.^'^
For protecting one's own self one should give up one's very
children, and kingdom, and jewels, and wealth. One should
sacrifice one's all for protecting one's own self.'" If a person
lives he can recover all the affluence that he may have to give
unto foes for protecting his life.'" It is not desirable to give
up life like one's wealth. Indeed, one's own self should always
be protected by, as I have already said, giving up orie's wives
and wealth."* Persons who are mindful of protecting their
own selves and who do all their acts after a proper considera-
tion and survey, never incur danger as the consequence of
their acts.^'* They that are weak always know him for a foe
who is possessed of greater strength. Their ui.derstanding,
firm in the truths of the scriptures, never loses its steadi-
ness !'''=—'

" 'Thus robuked soundly by the mouse Palita, the cat,
blushing with shame, addressed the mouse and said the follow-
ing words.'"

" 'Loma^a said, — Truly I swear by theo that to injure a
friend is in my estimation very censurable. I know thy
wisdom. I know also that thou art devoted to my good."^
Guided by the science of profit, thou hast said that there is
cause for a breach between thee and me. It doth not behove
th33, how3V8r, O good friend, to tike m3 fur what I am
uot 1'^ I ghorlib a graU frioniship fjr thea in cj:j3eT[ii3noa

44S MAHABHARATA. [Apaddhamilnvy

of thy havin.'^ f^r.viited me my life. I am, again, acquainted
wit 1 duties. I am an apnreciater of other people's merits.
I am very gritcfal for services received.'"^ I am devoted to
the service of friends. I am, again, especially devoted to
thee. For these rei.sons, O good friend, it hehoveth thee to
reunite thyself with me.'-'- If I am commanded by thee, I
can, with all my kinsmen and relative?, lay down my very
life. They that are possessed of learning and wisdom see
ample reason for placing their trust in persons of such mental
disposition as ourselves. O thou that art acquainted with
the truths of morality, it behoveth thee not to cherish any
suspicion in respect of me l^**- — Thus addressed by the cat,
the moise, refl-icting a little, said these words of grave import
unco the former. '^-•'' — Thou art exceedingly good ! I have
heard all that thou hasi said and am glad to hear thee !
For all that, however, I cannot trust thee ! It is impossible
for thee, by such eulogiums or by gifts of great wealth, to
induce me to unite with thee again.^^* I tell thee, O friend,
that they who are possessed of wisdom never place themselves,
when sufficient reason there is not, under the power of a
foe.^^"' A weak person having made a compact with a stronger
one when both are threatened by foes, should (when that
common danger passes away) conduct himself heedfully and
by considerations of policy. Having gained his object, the
weaker of the two parties should not again repose confidence
on the stro!)ger.^'" One should never trust a person who
does not deserve to be trusted. Nor should one repose blind
confidence upon a person deserving of trust. One should
always endeivour to inspire others with confidence in himself.
One sh »uld not, however, himself repose confidence in foes.^*^
For these reasons one should, under all circumstances, protect
his own self. One's possessions and children and everything
ar3 so long valuable as one is alive.' * In brief, the highest
truth of all treatises on policy is Mistrust. F'jr this reason ,
mistrust of all persons is productive of the greatest good.'^^
However weak people may be, if they mistrust their fco.'^,
the latter, even if strong, never succeed in getting them
unier power.'^' 0 cat, one like myself should always guard

^'isana ParVLX.] oanti parva. 41.9

one's life from persons like tlice. Do thou also protect thy
own life from the Clianddla whose rage has been excited !*^'*
— While the mouse thus spake, the cat, frightened at the
mention of the hunter, hastily leaving the branch of the
tree, ran away with great speed/**- Having thus displayed
his power of understanding, the mouse Palita also, conver-
sant with the truths of scripture and possessed of wisdom,
entered another hole.'"^

"Bhishma continued, — 'Even thus the mouse Palita pos-
sessed of wisdom, though weak and alone, succeeded in
baffling many powerful foes."* One possessed of intelligence
and learning should make peace with a powerful foe. The mouse
and the cat owed their escape to their reliance upon each
other's services."" I have thus pointed out to thee the
course of Kshatriya duties at great length. Listen now to
me in brief.^"*^ When two persons who were once engaged in
hostilities make peace with each other, it is certain that
each of them has it in his heart to over-reach the other.'^"
In such a case he that is possessed of wisdom succeeds by ithe
power of his vinderstanding in over-reaching the other. He,
on the other hand, who is destitute of wisdom suffers himself,
in consequence of his heedlessness, to be over-reached by the
wise.^^ It is necessary, therefore, that in fear one should
seem to be fearless, and while really mistrusting others one
should seem to be trustful. One who acts with such hoedful-
ness never trips, or tripping, is never ruined.""" When the
time comes for it, one should make peace with an enemy ;
and when the time comes, one should wage war with even a
friend. Even thus should one conduct himself, 0 king, as
they have said that are conversant with the considerations of
peace (and war).-"" Knowing this, O monarch, and bearing
the truths of scripture in mind, one should, with all his
senses about him and without heedlessness, act like a person
in fear before the cause of fear actually ]iresents itself.^"^
One should, before the cause of fear has actually come,
tict like a person in fear, and make peace with foes. Such

f The correct reading is J.i(akib.cUhd(,— T,
i7

S56 MAEABHASATA. {ApmldhariniriTi-

fea^ and heedfulness lead to keenness of understanding.**'^
If one acts like a man in fear before the cause of fear is at
hand, one is never filled Avith fear when that cause is actually
present. From the fear, however, of a person who always
acts with fearlessness, very great fear is seen to axise.*""' —
Never cherish fear, — such counsel should never be given to
any one. The person that cherishes fear moved by a conscious-
ness of his weakness, always seeks the counsel of v/ise and
experienced men.""* For these reasons, one should, when in
fear, seem to be fearless, and when mistrusting (others) should
seem to be trustful. One should not, in view of even the
gravest acts, behave towards others with falsehood.-"^ Thus
have- 1 recited to thee, O Yudhishthira, the old story (of the
mouse and the cat). Having listened to it, do thou act
duly in the midst of thy friends and kinsmen.^"^ Deriving
from that story a high understanding, and learning the
difference between friend and foe and the proper time for
war and peace, thou wilt discover means of escape when
overwhelmed with danger.^"^ Making peace, at a time of
common danger, with one that is powerful, thou shouldst aci
with proper consideration in the matter of uniting thyself
with the foe (when the common danger has passed away).
Indeed, having gained thy object, thou shouldst not trust
the foe again.^"^ This path of policy is consistent with the
aggregate of three (viz., Virtue, Profit, and Pleasure), O
king ! Guided by this ^ruti, do thou win prosperity by
once more protecting thy subjects ';•"* O son of Pandu, al-
ways seek the companionship of Brahmanas in all thy acts !
Brahmanas constitute the great source of benefit both in
this world and the next.'*^" They are teachers of duty and
morality. They are always grateful, G puissant one ! If
worshipped, they are sure to do thee good. Therefore, O

* The sense, of course, is that such a man, when filled with fear,
becomes unable to ward off his dangers and calamitieF. Prudence
requires that one should fear as long as the cause of fear is not at
hand. "When, however, that cause has actually presented itself, one
fibould put forth one'fj courage, — 'T.

f3g«)ta Purva.] canti parva, ^31

king, thou shouldst always worship them.-'^ Thou wilt th-eir,
O king, duly obtain kingdom, great good, fame, achievements,
and progeny in their proper order.-^^ With eyes directed to
this history of peace and war between the mouse and the
cat, this history couched in excellent words and capable of
sharpening the intelligence, a king should always conduct
ijiniself in the midst of his foes.' "'^^

Section CXXXIX.

"Yudhishthira said, — 'Thou hast laid it down, O mighty
one, that no trust should be placed upon foes. But how
would the king maintain himself if he were not to trust
anybody ?^ From trust, O king, thou hast said, great danger
arises to kings. But how, O monarch, caqi a king, without
trusting others, conquer his foes?* Kindly remove this
•doubt of mine. My mind has become confused, O grandsire,
at what I have heard thee say on the subject of mistrust !'*

"Bhishma said, — 'Listen, O king, to what happened at the
abode of Brahmadatta, viz., the conversation between Pujani
and king Brahmadatta.* There was a bird named Pujani who
lived for a long time with king Brahmadatta in the inner
apartments of his palace at Kampilya.* Like the bird Jlva-
jivaka, Pujani could mimic the cries of all animals. Though
a bird by birth, she had great knowledge and was conversant
with every truth.^ While living there, she brought forth
an offspring of great splendour. At the very same time the
king also got by his queen a son.^ Pujani, who was grateful
for the shelter of the king's roof, used every day to go to
the shores of the ocean and bring a couple of fruits for the
nourishment of her own young one and the infant prince.^
One of those fruits she gave to her own child and the other
she gave to the prince." The fruits she brought were sweet
as nectar, and capable of increasing strength and energy.
Every day she brought them and every day she disposed of
them in the same way. The infant prince derived great
strength from the fruit of Pujani's giving that he ate.'" One
day the infant prince, while borne on the arm* of his nursc^

J

452 MAHABnARATA. [AimitdJiavmcimi'

saw the little offspring of Pujani. Getting down from the
nurse's arms, the child ran towards the bird, and moved by
childish impulse, began to play with it, relishing the sport
highly." At length, raising the bird which was of the same
age with himself in his hands, the prince pressed out its young
life and then came back to his nurse.^- The dam, O king, who
had been out in her search after the accustomed fruits, return-
ing to the palace, beheld her young one lying on the ground, .
killed by the prince." Beholding her son deprived of life,
Pujani, with tears gushing down her cheeks, and heart burn-
ing with grief, wept bitterly and said,'* — Alas, nobody should
live with a Kshatriya or make friends with him or take delight
in any intercourse with him ! When they have any object to
serve, they behave with courtesy. When that object has been
served, they cast off the instrument." The Kshatriyas do evil
unto all. They should never be trusted. Even after doing an
injury they always seek to soothe and assure the injured for
nothing.^" I shall certainly take due vengeance, for this act of
hostility, upon this cruel and ungrateful betrayer of confi-
dence.^^ He has been guilty of a triple sin in taking the life
of one that was born on the same day with him and that was
beino- reared with him in the same place, that used to eat with
him, and that was dependent on him for protection V^ — Having
said these words unto herself, Pujani, with her talons, pierced
the eyes of the prince, and deriving some comfort from that act
of vengeance, once more said, ^''— A sinful act, perpetrated
deliberately, assails the doer without any loss of time. They,
on the other hand, who avenge an injury, never lose their
merit by such conduct.^" If the consequence of a sinful act
be not seen in the perpetrator himself, they would certainly
be seen, O king, in his sons or son's sons or daughter's sons !-^
— Brahmadatta, beholding his sou blinded by Pujani, and
regarding the act to have been a proper vengeance for what
his son had done, said these words unto Pujani.^^

" 'Brahmadatta said, — An injury was done by us to thee.
Thou hast avenged it by doing an injury in return. The
account has been squared. Do not leave thy present abode.
On the other haad, continue to dwell here, O Pujani !-' —

fdstoia Pan-d.] Canti PAnvA. *33

" 'Pujani sail, — If a person having once injured another
continues to reside with that other, they that arc possessed of
learning never applaud his conduct. Under such circumstances
it is always better for the injurer to leave his old place.-* One
should never place one's trust upon the soothing assurances re-
ceived from an injured party. The fool that trusts such assur-
ances soon meets with destruction. Animosity is not quickly
cooled.-^ The very sons and grandsons of persons that have
injured each other meet with destruction (in consequence of the
quarrel descending like an inheritance). In consequence again
of such destruction of their oifspring, they lose the next world
also.-'"" Amongst men that have injured one another, mistrust
would be productive of happiness. One that has betrayed
confidence should never be trusted in the least." One who is
not deserving of trast should not be trusted ; nor should too
much trust be placed upon a person deserving of trust. The
danger that arises from blind confidence brings about a destruc-
tion that is complete. One should seek to inspire others with
confidence in one's self. One, however, should never repose con-
fidence on others.-^ The father and the mother are only the fore-
most of friends. The wife is merely a vessal for drawing the
seeds. The son is only one's seed. The brother is a foe. The
friend or companion requires to liave his palms oiled if he is to
remain so. One's own self it is that enjoys or suffers one's hap-
piness or misery.-® Amongst persons that have injured one an-
other, it is not advsiable that there should be (real) peace. The
reason no longer exists for which I lived here.'" The mind of a
person who has once injured another, becomes naturally filled
with mistrust, if ho sees the injured person worshipping him
with gifts and honors. Such conduct, especially when displayed
by those that are strong, always fills the weak with alarm.'^ A
person possessed of intelligence should leave that place where he
first meets with honor in order to meet only with dishonor and
injury next. In spite of any subsequent honor that he might
obtain from his enemy, he should behave in this way.'* I have
dwelt in thy abode for a long time, all along honored by thee !
A cause of enmity, however, has at last arisen. I should,
therefore, leave this place without any hesitation.—'^

*^^ KAHABHARATA, [Apaddharmdnii^

" 'Brahmadatta said, — Ono who does an injury in return
for an injury received is never regarded as offending. Indeed,
the avenger squares his account by such conduct. Therefore, O
Pujani, continue to reside here without leaving this place ! — **

" 'Pujani said, — No friendship can once more be cemented
between a person that has injured and him that has inflicted
an injury in return. The hearts of both cannot forget what
has happened. — -^

" 'Brahmadatta said, — It is necessary that a union should
take place between an injurer and the avenger of that injury.
Mutual animosity, upon such a union, has been seen to cool.
No fresh injury also has followed in such cases. — ^^

" 'Pujani said, — Animosity (springing from mutual injuries)
can never die. The person injured should never trust his foes,
thinking — 0, I have been soothed with assurances of good
will ! — In this world, men frequently meet with destruction in
consequence of (misplaced) confidence. For this reason it is
necessary that we should no longer meet each other.^' They
who cannot be reduced to subjection by the application of even
force and sh£|,rp weapons, can be conquered by (insincere) con-
ciliation like (wild) elephants through a (tame) she-elephant. — ^^

*' 'Brahmadatta said, — 'From the fact of two persons resid-
ing together, even if one inflicts upon the other deadly injury,
an affection arises naturally between them, as also mutual
trust, as in the case of the Chandala and the dog.^" Amongst
persons that have injured one another, co-residence blunts
the keenness of animosity. Indeed, that animosity does not
last long, but disappears quickly like water poured upon the
leaf of a lotus. — "

" 'Pujani said, — Hostility springs from five causes. Persons
possessed of learning know it. Those five causes are woman,
land, harsh words, natural incompatability, and injury.*"

* The hostility between Krishna and CijupSila was due to the firat
of these causes ; that between the Kux'us and the Pandavas to the
second ; that betwern Drona and Drupada to the third ; that between
the cat and the mouse to the fourth ; and that between the birl and
the king (in the present story) to the fifth.— T,

<;!isam Pavva.] canti part a. 455

When the person with whom hostility occurs happens to bo
a man of liberality, he should never be slain, particularly
by a Kshatriya, openly or by covert means. In such a case,
the man's fault should be properly weighed.**- When hostility
has arisen with even a friend, no further confidence should
be reposed upon him. Feelings of animosity lie hid like fire
in wood.^^ Like the Aurvyn fire within the waters of the
ocean, the fire of animosity can never be extinguished by gifts
of wealth, by display of prowess, by conciliation, or by scrip-
tural learning." The fire of animosity, once ignited, — the
result of an injury once inflicted, — is never extinguished, O
king, without consuming out the right one of the parties.**^
One, having injured a person, should never trust him again a3
one's friend, even though one might have (after the infliction
of the injury) worshipped him with wealth and honors. The
fact of the injury inflicted fills the injurer with fear." I
never injured thee. Thou also didst never do me an injury
For this reason I dwelt in thy abode. All that is changed,
and at present I cannot trust thee ! — "

" 'Brahmadatta said, — It is Time that does every act.
Acts are of diverse kinds, and all of them proceed from Time.
Who therefore, injures whom.?f" Birth and Death happen
in the same way. Creatures act (i. e., take birth and live)
in consequence of Time, and it is in consequence also of Time
that they cease to live." Some are seen to die at once.
Some die one at a time. Some are seen to live for long
periods. Like fire consuming the fuel it gets, Time consumes
all creatures.^" 0 blessed lady, I am, therefore, not the
cause of your sorrow, nor art thou the cause of mine. It is
Time that always ordains the weal and woe of embodied
creatures." Do thou then continue to dwell here according
to thy pleasure, with affection for me and without fear of

* The sense seems to be that the act which has led to the hostility
should be calmly considered l>y the enemy before he gives way to
wrath.— T.

t If it is Time that does all acts, there can be no individual-
responsibilit y, — T,

45G M-VHABHARATA. [ApaddhctrmanU'

any injury from me. What thou hast done has been forgiven
by me. Do thou als) forgive me, O Pujani ! — ^''

" Tujani said, — If Time, according to thee, be the causo
of all acts, then of course nobody can cherish feelings of
animosity towards anybody on Earth. I ask, however, why
do friends and kinsmen, when friends and kinsmen are slain,
seek to avenge the latter ?^* Why also did the gods and
the Asuras in days of yore smite each other in battle?
If it is Time that causes weal and woe and birth and death/'*
why do physicians then seek to administer medicines to
the sick ? If it is Time that is moulding everything,
what need is there of medicines ?"* Why do people, de-
prived of their senses by grief, indulge in such delirious
rhapsodies? If Time, according to thee, be the cause of
acts, how can religious merit be acquired by persons per-
forming religious acts ?^"' Thy son killed my child. I have
injured him for that. I have by that act, O king, become
liable to be slain by thee." Moved by grief for my son, I
have done this injury to thy son. Listen now to the reason
why I have become liable to be killed by thee.** Men wish
for birds either to kill them for food or to keep them in cages
for sport. There is no third reason besides such slaughter or !
immurement for which men would seek individuals of our j
species.^"' Birds, again, from fear of being either killed or
immured by men, seek safety in flight. Persons conversant
with the Vedas have said that death and immurement are j
both painful.'''" Life is dear unto all. All creatures are made :
miserable by grief and pain. All creatures wish for happi- i
ness.'"^ Misery arises from various sources. Decrepitude, O '
Brahmadatta, is misery. The loss of wealth is misery. The ;
adjacence of anything disagreeable or evil is misery. Separa- j
tion or dissociation from friends and agreeable objects is
misery."'- Misery arises from death and immurement. Misery
arises from causes connected with women and from other !
natural causes. Tlio misery that arises from the death of :
children alters and afflicts all creatures very greatly.*'' Some
fuolish persons say that there is no misery in other's misery.* >

* /. e.j thoy are iuditfcrent to Qther people's sorrow,— T, i

f<fsana rarva.\ CANii parva. 457

Only he who has not felt any misery himself can say so in the
midst of men." He, however, that has felt sorrow and
misery, would never venture to say so. One that has felt
the pangs of every kind of misery feels the misery of others
as one's own.''''^' What I have done to thee, O king, and what
thou hast done to me, cannot be washed away by even a
hundred years.""'" After what we have done to each other,
therj cannot be a reconciliation. As often as thou wilt
happen to think of thy son, thy animosity towards me will
become fresh." If a person after avenging an injury, desires
to make peace with the injured, the parties cannot be proper-
ly reunited even like the fragments of an earthen vessel.'''
Men conversant with scriptures have laid it down that trust
never produces ]iappii\ess. Ucjanas himself sang two verses
unto Prihlada in days of old.''" He who trusts the words, true
or false, of a foe, meets with destruction like a seeker of
honey, in a pit covered with dry grass.'"* Animosities are seen
to survive the very death of enemies, for persons are not
wanting to speak of the quarrels of deceased sires before their
surviving children.^^ Kings extinguish animosities by having
recourse to conciliation but, when the opportunity comes,
break their foes into pieces like earthen jars full of water
dished upon stone.^- If the king does injury to any one, he
should never trust him again. By trusting a person who has
been injured, one has to suffer great misery. — "

'• 'Brahmadatta said, — No man can obtain the fruition of
any object by withholding his trust (from others). By cherish-
ing fear one always is obliged to live as a dead person. — "*

" 'Pujani said, — He whose feet have become sore, certainly
meets with a fall if he seeks to move, move he may howsoever
cautiously.'" A man who has got sore eyes, by opening
them against the wind, finds them exceedingly pained by
the wind.''"' He who, without knowing his own strength, sets
foot on a wicked path and persists in walking along it, soon

• Honey-seekers direct tlieir steps through liill and dale by ni.ark-
ing intently the course of the flight of bees, llence they meet with
frequent falls. — T.

58

^oB SIAEABHARATAv [Apaddharfnamz''

k)ses hia very life as tbe consequence.'^ The man who, desti"
tute of exertian, tills his land, disregarding the season of
rain, never succeeds in obtaining £^ harvest.'^ He who takes
every day food that is nutritive^ be it bitter or astringent
©r palatable or sweet, eupjoys a long life." He, on the other
hand, who disregards wholesome food and takes that which
i« injurious without an eye to consequences, soon meet»
with death.''" Destiny and Exertion exist, depending upon-
each other. They that are of high souls achieve good and
great feats, while eunuchs only pay court to Destiny/^ Be
it harsh or be it mild^ an act that is beneficial should be
done. The unfortunate man of inaction, however, is always
overwhelmed by all sorts of calamity."^ Therefore, abandon-
ing everything else, one should put forth his energy. Indeed,
disregarding everything, men should do what is productive
of good to themselves.*^ Knowledge, courage, cleverness,
strength, and patience, are said to be on«'s natural friendsi
They that are possessed of wisdom pass their lives in this
world with the aid of those five.** Houses, precious metals,
iand, wife, and friends, — these are said by the learned to
be secondary sources of good. A man may obtain them every-
where.'^ A person possessed of wisdom may be delighted
everywhere. Such a maa shines everywhere. He never in-
spires anybody with fear. If sought to be frightened, he
never yields to fear himself.*" The wealth,, however little,
4,hat is possessed at any time by an intelligent man is certain
to increase. Such a man does every act with cleverness. la
consequence of self-restraint, he succeeds in winning great
fame.*^ Home-keeping men of little understandings have to
put up with termagant wives that eat up their flesh like
the progeny of a crab eating up their dam.^* There are
men who through loss of understanding become very cheerless
at the prospect of leaving home. They say unto themselves,
— These are our friends ! This is our country ! Alas, how
shall we leave these ?^" — One should certainly leave the
country of one's birth if it be afflicted by plague or famine.
One should live in one's own country, respected by all, or
repair to a foreign country for living there."" I shall, for .

gSisana Parva.] ' canti parva. ^dV

fhis reason, repair to some other region. I do not \:GntiirG tc
?ivG any longer in this place, for I have done a great wrong-
to thy child, 0 king !'^ One should from a distance abandon
s bad wife, a bad son, a bad king, a bad friend, a bad alliance,
and a bad country,"' One should not place any trust on a-
bad SOB. What joy can one have in a bad wife ? There can
not be any happiness in a bad kingdom. In a bad -country or.c
cannot hope to obtain a livelihood.*^ There can be no lasting
companionship with a bad friend whose a-ttaohment is very
uncertain. In a ba-d alliance, when there is no necessity for
it, there is disgrace.*' She, indeed, is a wife who speaks only
what is agreeable. He is a son who makes the sire happy.
He is a friend in whom one can trust. That, indeed, is one's
country where one earns one's linng,*^ He is a king of
strict rule who does not oppress, who cherishes the poor and
in whose territories tl>ore is no feaT.°* Wife, -country, friend's,
son, kinsmen, snd relatives, all these one can have if the
king happens to be possessed of accomplishments and virtu-
ous eyes." If the king happens to be sinful, his subjects, in
consequence of his oppressions, meet with destruction. The
king is the root of one's triple aggregate {i. e., Virtue, Wealth-,
and Pleasure). He should protect his subjects with heedful-
ness.^^ Taking from his subjects a sixth share of their
wealth, he should protect them all. That king who does not
.protect his subjects is truly a thicf."^ Tiiat king who, after
giving assurances of protection, does not, from rapacity,
fulfil them, — that ruler of sinful soul, — takes upon himself
the sins of all his subjects and ultimately sinks into
fcell.^"" That king, o\\ tho other hand, who, having given
•assurances of protection, fulfils them, comes to be regarded
as a universal benefactor in consequence of his protecting all
his subjects.^"'- The lord of all creatures, viz., Manu, has
said that the king has seven attributes: lie is mother, father,
preceptor, protector, fire, Vai(;ravana, and Yama.^"- The
king by behaving with com}jassion towards his people ig
called their father. The subject that behaves falsely towards
liim takes bii^th in his next life as an animal or a bird.^^'^ By
4oing good to them and by cherishing *hc poor, the king

]

463 MAHABHARATA. [Apacldharmcimi'

becomes a mother unto his people. By scorching the wicked
he comes to be regarded as fire, and by restraining the sinful
he comes to be called Yuma.'"* By making gifts of wealth
uato those that are dear to him, the king comes to be regard-
ed as Kuvera, the grantor of wishes. By giving instruction
in morality and virtue, he becomes a preceptor, and by
exercising the duty of protection he becomes the protector.^''"
That king who delights the people of his cities and provinces
by means of his accomplishments, is never divested of his
kingdom in consequence of such observance of duty.^"" That
king who knows how to honor his subjects never suffers
misery either here or hereafter.^^^ That king whose subjects
are always filled with anxiety or overburdened with taxes,
and overwhelmed by evils of every kind, meets with defeat
at the hands of his enemies.^*^ That king, on the other hand,
whose subjects grow like a large lotus in a lake, succeeds in
obtaining every reward here and at last meets with honor
in heaven.^*^** Hostility with a person that is powerful is, O
king, never applauded. That king who has incurred the
hostility of one more powerful than himself, loses both king-
dom and happiness. — '^^"

"Bhishma continued, — 'The bird, having said these words,
O monarch, unto king Brahmadatta,'took the king's leave and
proceeded to the region she chose.^^^ I have thus recited to
thee, O foremost of kings, the discourse between Brahmadatta
and Pujani. What else dost thou wish to hear ?" ''■'■^

Section CXL.

'•Yudiiishthira said, — 'When both righteousness and men,
O Bharata, decay in consequence of the gradual lapse of
Yuga, and when the world becomes afflicted by robbers, how,
O Grandsire, should a king then behave ?'*^

"Bhishma said, — *I shall tell thee, O Bharata, the policy
the king should pursue amid such distress. I shall tell thee

* Everything decays in course of time. Vide the characteristics of
4Iie differeut ra^as, ante.—T.

gisana Parva.] cinti parva. 4G1

how he should bear himself at such a time, casting off com-
passion.- In this connection is cited the old story of the
discourse between Bhar.idwaja and king Catrunjaya.' There
was a king name Catrunjaya among the Sauviras. He was a
groat car-warrior. Repairing to Bharadwaja, he asked the
llishi about the truths of the science of Profit, saying,* — How
can an unacquired object be acquired ? How, again, when
acquired, can it be increased ? How also, when increased,
can it be protected ? And how, when protected, should it be
used ?' — Thus questioned about the truths of the science of
Profit, the regenerate Rishi said the following words fraught
with excellent reason unto that ruler for explaining those
truths.''

"'The Rishi said, — The king should always stay with the
rod of chastisement uplifted in his hand. He should always
display his prowess. Himself without laches, he should mark
the laches of his foes. Indeed, his eye should ever be tised
for that purpose.^ At the sight of a king who has the rod
of chastisement ever uplifted in his hand, every one is struck
with fear. For this reason, the king should rule all creatures
with the rod of chastisement.' Men possessed of learning
and knowledge of truth applaud Chastisement. Hence, of
the four requisites of rule, viz., Conciliation, Gift, Disunion,
and Chastisement, Chastisement is said to be the foremost."
When the foimdations of that which serves for a refuge
are cut away, all the refugees perish. When the roots of a
tree are cut away, how would the branches live ?^" A king
possessed of wisdom should cut away the very roots of his
foe. He should then win over and bring under his sway the
allies and partisans of that foe.'^ When calamities overtake
the king, he should, without losing time, counsel wisely, dis-
play his prowess properly, fight with ability, and even retreat
with wisdom.'^ In speech only should the king exhibit his
humility, but at heart he should be sharp as a razor. He
should cast otf lust and wrath, and speak sweetly and mild-
ly.*' When the occasion comes fur intercourse with an enemy,
a king possessed of foresight should make peace, without re-
posing blind trust on him, When the business is over, he

■*^5 MAEABHARATA. [Apaddkarmcinvi'^

siiould quickly turn away from the new ally." One should
conciliate a ^oe with sweet assurances as if he were a friend.
One, however, should always stand in fear of that foe as of
a room within which there is a snake.^^ He whose under-
standing is to be dominated by thee (with the aid of thine)
should be assured by references to the past. He who is of
wicked understanding should be assured by promises of future
good.'^ The person, however, that is possessed of wisdom,
should be assured by present services. The person who is
desirous of achieving prosperity should join hands, swear,
use sweet words, worship by bending down his head, and shed
tears.*" One should bear one's foe on one's shoulders as long
as time is unfavorable. When, however, the opportunity has
come, one should break him into fragments like an earthen
jar on a stone,^^ It is better, O monarch, that a king should _
blaze up for a moment like charcoal of ebony-wood than that
he should smoulder and smoke like chaff for many years." A
man who has many purposes to serve should not scruple to deal
with even an ungrateful person. If successful, one can enjoy
happiness. If unsuccessful, one loses esteem.^*' Therefore,
in accomplishing the acts of such persons, one should, without
accomplishing them completely, always keep something un-
finished. A king should do what is for his good, imitating a
JcoJcila, a boar, the mountains of Meru, an empty chamber,
an actor, and a devoted friend.f-^ The king should frequent-
ly, with heedful application, repair to the houses of his foes,
and even if calaniities befall them, ask them about their
good.^^ They that are idle never win affluence ; nor they that
are destitute of manliness and exertion ; nor they that are

* /. e., do any of these or all as occasion may require. — T.

+ The king should imitate the kokila by causing his own friends or
subjects to be maintained by others ; he should imitate the boar by
tearing up his foes by their very roots ; he should imitate the moun-
tains of Meru by presenting such a front that nobody may transgress
him ; he should imitate an empty chamber by keeping room enough
for storing acquisitions ; he showld imitate the actor by assuming
diflferent guises ; and lastly, he should imitate a devoted friend in at-
tending to the iuterests of Uis loving subjects.— Tt

gSsana Ptcrva.] canti parva. 403

8-ta.incd by vanity ^ nor they that fear unpopularity ; nor

they that are always procrastinating," The king should act

in such a way that bis foe may not sv^cceed in detecting his

laches. He shouldr however, himself mark the laches of his

foe. He should imitate the torfeO'ise which conceals its limbs.

Indeed, he should always conceal his own holes,^* He should

think of all matters connected with finance like a crane.*

He should put forth his prowess like a lion. He should lie

in wait like a wolf and fall upon and pierce his foes like a

shaft.-° Drink, dice, women, hunting, aiid music, — these be

should enjoy judiciously. Addiction to tliese is productive of

evil.-" He should make his bow of bamboos ; he* should sleep

like the deer ; he should be blind when it is necessary that

he should be so, or he should even be deaf when it is necessary

to be deaf." The king possessed of wisdom should put forth

his prowess, regardful of tiine and place. If these are not

favorable, prowess becomes futile." Marking timeliness and

rmtimeliness, reflecting upon his own strength and weakness,

and improving bis own strength by comparing it with that

of the enemy, the king should address himself to action.-*

That king who does not crush a foe reduced to subjection

by military force, provides for his own death like the crab

when she conceives.'" The king should put forth blossoms

but not fraits. Putting forth fruits he should be difficult

of climbing ; and though unripe he should seem to be ripe.

If he conducts himself in such a way then would he succeed

in upholding hhnself against all foes.^' The king should

first strengthen the hopes (of those that apjiroach him as

suitors). He should then put obstacles in the way of the

fulfilment of those hopes. He should say that those obstacles

are merely dtie to occasion. He should next represent

that those occasions are really the results of grave eauses.''

As long as the cause of fear does not actually come, the

king should make all his arrangements like a person inspired

with fear. When, however, the cause of fear comes upon

« The ci-ane sits patiently by the water siie for houri together in
expectation of fish, — T,

464 MAilABHARVTA. [Apaddharmlr,U'

him, he should smite fearlessly.^'^ No man can reap good
without incurring danger. If, again, he succeeds in preserving
his life amid danger, he is sure to earn great benefits.*'*
A king should ascertain all future dangers; when they are
present, he should conquer them ; and lest they grow again,
he should, even after conquering them, think them to be
unconquered.^^ The abandonment of present happiness and
the pursuit of that which is future, is never the policy of
a person possessed of intelligence.^'^ That king who having
made peace with a foe sleeps happily in trustfulness m like a
man who sleeping on the top of a tree awakes after a fall."^
When one falls into distress, one should raise one's self by
any means in one's power, mild or stern ; and after such rise,
when competent, one should practise righteousness.^^ The
king should always honor the foes of his foes. He should
take his own spies as agents employed by his foes."'' The king
should see that his own spies are not recognised by his foe.
He should mxke spie^ of athiests and ascetics and send them
to the territories of his enemies,^'' Sinful thieves, who offend
against the laws of righteousness and who are thorns in the
side of every person, enter gardens and places of amusement
and houses set up for giving drinking water to thirsty travel-
lers and public serais and drinking spots and houses of ill
fame and tlrthas and public assemblies. These should be
recognised and arrested and put down.*'"*- The king should
not trust the person that does not deserve to be trusted ; nor
should he trust too much the person that is deserving of trust.
Danger springs from trust. Trust should never be placed
without previous examination.*^ Having by plausible reasons
inspired confidence in the enemy, the king should smite him
when he make? a fUlse step.** The king should fear him from
whom there is no fcir ; he should also always fear them that
should bo feared. Fear that arises from an unfeared one
m i.y lead to total extermination.*^ By attention (to the ac-
quisition of religions merit), by taciturnity, by the reddish
garb of ascetics, and wearing matted locks and skins, one

* /. c, if he passes safely through the flanger. — T,

C'imna rarm.j oaxi. parva, 4G5

should inspire conrideiicc in one's foe, and thou (when the
opportunity comes) one sliould jump upon him like ibu
wolf.*'' A king desirou<^ of prosperity Jihould not scruple to
?lay sun or brother or father or friend, if any of these seek
to thwart his objects.*' The very preceptor, if he happena
to be arroo[ant, ignorant of what should be dune and what
.should not, and a treador of unrighteous paths, deserves
to be restrained by chastisement.*" Even as certain insects
of sharp stings cut off all the flowers and fruits of the treoa
on which they sit, the king should, after having in.spired
confid3nce in his foe by honors and salutations and gifts,
turn against him and shear him of everything." Without
piercing the very vitals of others, without accomplishing
many stern deeds, without slaughtering living creatures after
the manner of the fisherman, one cannot acquire great pros-
perity.'^" There is no separate species of creatures called foes
or friends. Persons become friends or foes according to the
force of circumstances."^ The king should never allow his
foe to escape even if the foe should indulge piteous lamenta-
tions. He should never be moved by these ; on the other
hand, it is his duty to destroy the person that has done him
an injury/'- A king desirous of prosperity should take cara
to attach to himself as many men as he can, and to do them
good. In behaving towards his subjects he should always
bs free from malice. He should also, with great care, punish
and check the wicked and disatiected." When he intends to
take wealth, he should say what is agreeable. Having taken
wealth, he should say similar thing.^. Having striick oft'
one's head with his sword, he should grieve and she«l toars.^"*
A king desirous of prosperity should draw others iinlo him-
self by means of sweet words, honors, and gifts. Even thus
should he bind men unto his .service." The king should never
engage in fruitless disputes. He should never cross a river
with the aid only of his two arms. To eat cow-horns is fruit-
less and never in\igorating. By eating them one's te»th are
broken while the taste is not gratified.'"^ The triple .aggreg.ate
has three disadvantages with three inseparable adjuncts. Care-
fully considering those adjuncts, the disadvantages should bo

6d

46G MATIARHARATA, [ApciddhavmariTf*

jtdvoided.*'- The unpaid balance of a debt, the unquenched
i*emnattt of a fire, and the unslain remnant of foes, repeated-
ly grow and increase. Therefore, all those should be com-
pletely extinguished and exterminated."^ ]>ebt, which always
grows, is certain to remain unless wholly extinguished. The
jmme is the case with defeated foes and neglected maladies.
These always produce great fear. (One should, therefore,
always eradicate themy^ Every act should be done thorough-
ly. One should be always heedful. Such a minute thing as
-a' thorn, if extracted badly, leads to obstinate gangrene.*^"
By slaughtering its population, by tearing up its roads and
otherwise injuring them, and by burning and pulling down its
houses, a king should destroy a hostile kingdom." A king
should be far-sighted like the vulture, motionless like a crane,
\~igilant like a dog, valiant like a lion, fearful like a crow,
and penetrate the territories of his foes like a snake with
ease and without anxiety.'^- A king should win over a hero
by joiiiing his palms, a coward by inspiring him with fear,
and a covetous man by gifts of wealth while with an equal he
should v;age war."^ He should be mindful of producing dis-
nnion among the leaders of sects and of conciliating those
that are dear to him. He should protect his nftinisters from
disunion and destructions.*^'* If the king becomes mild, the
people disregard him. If he becomes stern, the people feel it
<is an affliction. The rule is that he should be stern when the
occasion requires sternness, and mild when the occasion re-
quires mildness."^ By mildness should the mild be cut. By
mildness one may destroy that v/hich is fierce. There is

* The triple aggregate consists of Vix-tue, Wealth, and Pleasure.
Ilie disadvantages all arise fi'om an injudicious pursuit of each.
Virtue stands as an impediment in the way of Wealth ; Wealth stands
in the way of Vii-tue ; and Pleasure stands in the way of both. The
inseparable adjuncts of the three, in the case of the vulgar, are that
Virtue is practised as a means of Wealth ; Wealth is sought as a means
of Pleasure , and Pleasure is sought for gratifying the senses. In the
case of t-he truly wise, those adjuncts are purity of the soul as the
end of Virtue ; performance of sacrifices as the end of Wealth ; and
upholding of the body as the end of Pleasure, — T,

f*)tt)ttt rarvu.] CANTl PAUVA. Id9

wothing that mildness cannot effect. For this reason, mild-
r.ess is' said to be sharper than fierceness."'^ That king who
becomes mild when the occasion requires mildness and who
becomes stern when sternness is ref^nircd, succeeds in accom-
plishing all his objects, and in putting down his foes." Hav-
ing incurred the animosity of a person possessed of knowledge
and wisdom, one should not drav/ comfort from the conviction
that one is at a distance (from one's foe). Far-reaching arc
the arms of an intelligent man by which he injures when
injured.'"'^ That should not be sought to be crossed which is
really uncrcssable. That should not be snatched from the fee
which the foe would be able to recover. One should. not seek
to dig at all if by digging one would not succeed in getting afc
the root of the thing for which one digs^ One should never
strike him whose head one would, not cut off.*'" A king should
jiot always act in this way. This course of conduct that I
have laid down should be pursued only in seasons of distress.
Inspired by the motive of doing thee good I have said this for
instructing thee as to how thou shouldst bear thyself whcLi
assailed by foes. — ''•*

"Bhishma continued, — 'The ruler of the kingdom of the
Sauviras, hearing these words spoken by that Brahmana in-
spired with the desire of doing him good, obeyed those in-
structions cheerfully and obtained with his kinsmen and friends
blazing prosperity.' "'^

Section CXLL

" Yudhishthira said, — 'When high righteousness suffers
decay and is transgressed by all, when unrighteousness be-
comes righteousness, and righteousness assumes the form of
its reverse/ when all wholesome restraints disappear, and all
truths in respect of righteousness are disturbed and confound-
ed, Avhen people are oppressed by kings and robbers,- when
men of all the four modes of life become stupified in respect
of their duties, and all acts lose their merit, when men see
cause of fear on every direction in consequence of lust and
covetousness and folly, ' when all cre;vtur«^ c^.t^e to trust cna

4G3 MAHABHARATA. [ApdcldhanndnU'

another, when they slay one another by deceitful means and
deceive one another in their mutual dealings,* when houses
ara burnt down throughout the country, when the Brahmanas
become exceedingly afflicted, when the clouds do nut pour a
drop of x-ain, when every one's hand is turned against every
one's neighbour,'"' when all the necessaries of life fall under
the power of robbers, when, indeed, such a season of terrible
distress sets in, by what means should a Brahmana live*^ who
is unwilling to cast off compassion and his children ? How,
indeed, should a Brahmana maintun himself at such a time ?
Tell me this, O grandsire!' How alsu should the king live
at such a time when sinfulness overtakes the world ? How,
O scorcher of foes, should the king live so that he might not
fall away from both righteousness and profit V"

''Bhishma said, — 'O mighty-armed one, the peace and pros-
perity of subjects,* sufficiency and seasonableness of rain,
disease, death, and other fears, are all dependent on the
king.'f I have no doubt also in this, O bull of Bharata's race,
that Ki'ita, Treta, Dw'ipara, and Kali, as regards their
setting in, are all dependent on the king's conduct.^" When
such a season of misery as has been described by thee sets in,
the rightejus should support life by the aid of judgment."
In this connection is cited the old story of the discourse be-
tween Vi^wamitra and the Chandfila in a hamlet inhabited
by Chandalas,^' Towards the end of 'Tretd and the beginning
of Dwapara, a frightful drought occurred, extending for
twelve years, in consequence of what the gods had ordained.^^
At that time which was the end of Treta and the commence-
ment of Dwapara, when the period came for many creatures
superannuated by age to lay down their lives," the thousand-
eyed deity of heaven poured no rain. The jilanet Vrihaspati

• Literally, 'preservation of what has been got, and acquisition of
what is desired.' — T.

+ These depend on the king, i. e, if the king happen to be good,
prosperity, &c., are seen. On the other hand, if the king become
opprcsaive and sinfiilj prosperity disappears, and every kind of evil
teCs in.— T.

Qlsana Parva.] canti parva. 409

began to move in a retrograde course, and Soma, aLandoinug
his own orbit, receded towards the soath.^'' Not even could a
d3\v-drop be seen, what need then be said of clouds gathering
together ? The rivers all shrank into narrow streamlets.'*
Everywhere lakes and wells and springs disappeared and lost
their beauty in conse][uence of that order of things whicli the
gods brought about/' Water having become scarce, the places
set up by charity for its distribution became desolate.* The
Brahmanis abstained from sacrilices and recitation of the
ViCdas. They no longer uttered Vashais and performed other
propitiatory rites.^' Agriculture and keep of cattle were given
up. Markets and .shops were abandoned. Stakes for tethering
sacrificial animals disappeared. People no longer collected
diverse kinds of articles for sacrifices. All festivals and amuse-
ments perished.'" Everywhere heaps of bones were visible and
every place resounded with the shrill cries and yells of fierce
creatures.-f- The cities and towns of the Earth became empty
of inhabitants. Villages and hamlets were burnt down.*"
Some afflicted by robbers, som3 by weapons, and some by bad
kings, and in fear of one another, began to fly away."^
Temples and places of worship became desolate. They that
were aged were forcibly turned out of their houses. Kine
and goats and sheep and buffaloes fought (for food) and
pjrished in large numbers. The Brahmanas began to die on
all sides.-"- Protection was at an end. Herbs and plants were
dried up. The Earth became shorn of all her beauty and
exceedingly awful like the trees in a crematorium." In that
period of terror, when righteousness was nowhere, O Yudhish-
thira, men in hunger lost their senses and began to eat one
another.-* The very Rishis, giving up their vows and aban-

* In India, during tlie hot months, charitable persons set up shady
thatches by the sides of streets for the distribution of cool water and
raw sugar and oat soaked in water. Among any of the princifial
roads running through the country, one may, during the hot months,
atill see hundreds of such institutions affording real relief to thirsty
travellers. — T.

t Such ai Jidkskaia^ aud Pif&chat »ud carnivorous birds aud
beasts.— T.

470 lliaAEH.VFvATA-, [AjKiddkamicinit'

douing their fires and deities, and deserting their retreats in
the woods, began to wander hither and thither (in search of
food)." The holy and great Rishi Vigwamitra, possessed of
great intelligence, wandered homeless and afflicted with hun-
ger."''' Leaving his wife and son in some place of shelter,
the Rishl wandered, fireless* and homeless, and regardless of
food clean and unclean." One day he came upon a hamlet, in
the midst of a forest, inhabited by cruel hunters addicted to
the slaughter of living creatures.^* The little hamlet abound'-
ed with broken jars and pots made of earth. Dog-skins were
spread here and there. Bones and skulls, gathered in heaps, of
boars and asses, lay in different places."" Cloths stript from-
the dead lay here and there, and the huts were adorned with.
garlands of used up flowers."!* Many of the habitations again,
were embellished with sloughs cast off by snakes.' ** The
place resounded with the loud crowing of cocks and hens and
the dissonant bray of asses. Here and there the inhabitants
disputed with one another, uttering harsh words in shrill
voices."^ Here and there were temples of gods bearing de-
vices of owls and other birds. Resounding with the tinkle
of iron bells, the hamlet abounded with canine packs stand'
ing or lying on every side.'- The great Rishi Vi9wamitra,
urged by pangs of hunger and engaged in search after food,
entered that hamlet and endeavoured his best to find some-
thing to eat.'^ Though the son of Ku9ika begged repeatedly,
yet he failed to obtain any meat or rice or fruit or root or
any other kind of food.'* He then, exclaiming — Alas, great is
the distress that has overtaken me ! — fell down from weak-
ness in that hamlet of the Chandalas.^" The sage began to
reflect, saying to himself, — What is best for me to do now ?
—Indeed, O best of kings, the thought that occupied him
was of the means by which he could avoid immediate
death.^*^ He beheld, O king, a large piece of flesh, of a dog
that had recently been slain with a weapon, spread on the
floor of a Chandala's hut.'^ The sage reflected and arrived at

* Abandoning his Iloma fire. — T.
t /. c. flowerg alreaclv olTcred to the deities. — T.

c^sana Puvva.] canti parva. 47V

the conclnsion that he shouUl steal that meat. And he said
unto himself, — I have no moans now of sustaining life.'*
Theft is allowable in a season of distress for even an eminent
person. It will not detract from his glory. Even a Bra,hmana
for saving his life may do it. This is certain."" In the first
place one should steal from a low person. Failing such a
person one may steal from one's equal. Failing an equal, one
may steal from even an eminent and righteous man.**' I shall
then, at this time when my life itself is ebbing away, steal
this meat. I do not see demerit in such theft. I shall,
therefore, rob this haunch of dog's meat.*^ — Having formed
this resolution, the great sage Vi^wfimitra laid himself down
for sleep in that place where the Chandala Avas.*" Seeing
sometime after that the night had advanced and that the
whole Chandala hamlet had fallen asleep, the holy Vi^wa-
mitra, (juietly rising up, entered that hut." The Chfuidala
who owned it, with eyes covered with pleghm, was lying
like one asleep. Of disagreeable visage, he said these harsh
words in a broken and dissonant voice.**

" 'The Chandala said, — Who is there, engaged in undoing
the latch ? The whole Chandala hamlet is asleep. I, how-
ever, am awake and not asleep. Whoever thou art, thou
art about to be slain ! — These were the harsh words that
greeted the sage's ears.**^ Filled with fear, his face crimson
with the blushes of shame, and his heart agitated by
anxiety caused by that act of theft which he had attempted,
he answered, saying,*' — 0 thou that art blest with a long life,
I am Vi(;wamitra ! I have come here in the pangs of hunger.
O thou of righteous understanding, du not slay me, if thy
sight be clear !*' — Hearing these words of that great liishi of
cleansed soul, the Chandala rose up in terror from his bed
and approached the sage." Joining his palms from reverence
and with eyes bathed in tears, he addressed Ku^ika's son, say-
i"fo' — What do you seek here in the night, O Brahmana I''' —
Conciliating the Chand'ila, Vi^jwamitra said, — I am exceeding-
ly hungry and about to djc of starvation ! I desire to take
awav that haunch of dog's meat I''" Boinc; Imnorv I have
become sinful, Onf solicitous of fo' d has no >hame. It i3

47*2 MARABHARATA. [ApadNiarmUnu-

hunger that is urging me to this misdeed. It is for this that
I desire to take awa}* that haunch of dog s meat !" My life-
breaths are languishing. Hunger has destroyed my Vedic
lore. I am weak and have lost my senses. I have no scruple
about clean or unclean food. Although I know that it is
sinful still I wish to take away that haunch of dog's meat/'^
After I had failed to obtain any alms, having wandered from
house to house in this your hamlet, I set my heart upon this
sinful act of taking away this haunch of dog's meet." Fire
is the mouth of the gods. He is also their priest. He should,
therefore, take nothing save things that are pure and clean.
At times, however, that great god becomes a consumer of
everything. Know that I have now become even like him in
that respect I"^ — Hearing these words of the great Rishi, the
Chandala answered him, sayings — Listen to me ! Having
heard the words of truth that I say, act in such a way that
tliy religious m-^rit may not perish !*' Hear, 0 regenerate
Rishi, what I say unto thee about thy duty. The wise say
that a dog is less clean tlian a jackal. The haunch, again, of
a d')g is a much worse part than other parts of his budy.*^*
This was not wisely resolved by thee, therefore, O great Rishi,
this act that is inconsistent with righteousness, this iheft of
what belongs to a Chandala, this theft, besides, of food that
is unclean !'*• Blessed l)e thou, do thou look for some other
means for preserving thy life. O great sage, let not thy
penances sutfor destruction in consequence of this thy strong
desire for di)g's meat I^' Knowing as thou dost the duties
laid down in the scripture^;, thou shouldst nob do an act
whose consequence is a confusion of duties.* Do not cast oil'
righteousness, for thou art the foremost of all persons obser-
vant of righteousness !"" — Thus ad'lressed, 0 king, the great
Ilishi Vi(;wrimitra, afflicted by hunger, O bull of Bharata's
race, once more said,*'^ — A long time has pas.sed away without
my hiving taken any food ! I do not see any means again for

* No one of tlie tliree regenerate orders should take dog's meat.
If thou takest such meat, where would then the distinction be between
persons of those oi'Jev.-* and men like Chundi.las ?— T.

I

^dsana Parva.} canti pauva. 473

preserving my life !"* One .should, when one is dying, pre-
serve one's life by any means in one's ])o\ver without judging
of their character. Afterwards, when competent, one should
seek the acjuisition of merit."- The Kshatriyas should ob-
serve the practices of Indra. It is the duty of the Brahmanas
to behave like Agni. The Vedas are fire. They constitute my
strength. I shall, therefore, eat even this unclean food for
appeasing my hunger !" That by which life may be preserved
should certainly be accomplished without scruple. Life is
better than death. Living, one may acquire virtue."^* Soli-
citous of preserving my life, I desire, with the full exercise
of my understanding, to eat this unclean food. Let me re-
ceive thy permission.'"'' Continuing to live I shall seek the
acquisition of virtue and shall destroy by penances and by
knowledge the calamities consequent on my present conduct,
like the luminaries of the firmament destroyinfir even the
thickest gloom •'■'^ —

" 'The Chandrda said, — By eating this food one (like thee)
cannot obtain long life. Nor can one (like thee) obtain
strength (from such food), nor that gratification which ambrosia
otfcrs. Do thou seek for some other kind of alms ! Let not
thy heart incline towards eating dog's meat ! The dog is
containly an unclean food to members of the regenerate
classes •"' —

" 'Vi9waniitra said, — Any other kind of meat is not be
easily had during a famine like this ! Besides, O Chfindrila,
I have no wealth (wherewith to buy food) ! I am exceeding-
ly hungry. I cannot move any longer ! I am utterly hopeless !
I think that all the six kinds of taste are to be found in that
piece of dog's meat !''- —

'"The Chandala said, — Only the five kinds of five-clawed
animals are clean food for Brfihmanas and Kshatriyas and
Vai^yas, as laid down in the scriptures. Do not set thy
heart upon what is unclean (tor ihee.)'^ —

•' ' Vi(;.wamitra said,— The great Jiishi Agastya, while

hungry, ate up the Asiwa name 1 Vfitfipi. I am fallen into

distress. I am hungry. I shall, therefore, eat that haunch of
dog's meat.'' —

^0

^T^ MABAEHARATA, [A paddhavmirnu'

" 'The Chandala said, — Do tbon seek some other alms. It
behoves thee not to do such a thing I Verily, such an act
should never be done by thee. If, hower\'eT, it pleases thee^
thou mayst take aAvay this piece of dog's meat !'^ —

" 'ViQwamitra said, — They that are called good are autho'
•nties in matters of duty. I am following their example. I
now regard this dog's haunch to be better food than anything
that is highly pure.'* — -

" 'The Chandala said, — That which is the act of an tin-
righteous person can never be regarded as an eternal practice.
That which rs an improper act can never be a proper one. Do
not commit a sinful act by deception !" —

'"Vigwamitra said, — A man who is a RisM cannot do what
'is sinful.* In the present case, deer and dog, I think, are
the same (both being anima^ls). I shall, therefore, eat this
'dog's haunch !'* —

" 'The Chandala said, — Solicited by the Brahmanas, the
Rishi (Agastya) did that act. Undeir the circumstances ift
could not be a sin. That is righteousness in which there is
no sin. Besides, the Brahmanas, who are the preccpiors of
the three other orders, should be protected and preserved
•by every means."'' —

" 'Vi^wamitra said, — I am a Brahman a. Tliis my body is
a friend of mine. It is very dear to me and is worthy of the
"highest reverence from me ! It is from the desire of sustain-
ing the body that the wish is entertained by me of taking
away that dog's haunch. So enger have I become that I have
•no longer any fear of thee and thy fierce brethren !'" —

" 'The Chandala said, — Men lay down their lives but they
still do not set their hearts on food that is unclean. They
ebtain the fruition of all their wishes even in this world by
conquei'ing hunger. Do thou also conquer thy hunger and
obtain those rewards V —

" 'Vi9\vrimitra said, — As regards myself, I am observant of
rigid vows and my heart is set on peace. For preserving the
root of all religous merit, I shall eat food that is unclean." It

* Agagtya w.^-t .'i Hi<ht, H^' couM not do wlnt w.h sinful.— T,

I

^Astina Parva.] casti parva. •$75

K evident that such an act would be re:^'arded as righteous in
apcrsou of cleansed soul. To a person, however, of uncleansed
aoul the eating of dog's flesh would apixiar sinful. Even if the
conclusion to which I ha vo arrived be wrong (and if I eat this
dog's meat) I shall not, for that act, become one like thee !'* —
" 'The Chaadala said,— It is my settkd conclusion that I
should endeavour my best to restrain thee from this sin. A'
Ikahmana by doing a wicked act falls off from his high state.
It is for this that I am reproving thee !•" —

" 'Vi<;wamitra said, — Kiao continue to drink, regardless
of the croaking of the frogs. Thou canst lay no claim to
v/hat constitutes righteousness (and what not). Do not be a
self-eulogiser !" —

" 'The ChiindrUa said, — I have become thy friend. For
this reason only I am preaching to thcc. Do what is ben^i-
ficial. Do not, from temptation, do what is sinful.'- —

" -Vit^wrunitra said, — If thou be a friend desirous of my
happiness, do thou then raise mo up from this distress ! In
6hat case, relinquishing this dog's haunch, I may consider
iP.yself saved by the aid of righteousness (and not by that of.
sinfulness) ■'* —

" The Chandrda said,— 'I dare not make a present of this
piece of meat to thee, nor can I quietly suffer thee to rob mc
of my own food. If I give thee this meat and if thou take
it, thyself being a Brfihmana, both of us will become liaWo
to sink in rccrions of woe in the next world !"* —

" 'Vi(;wrui\itra said,— By committing this sinful act today
I shall certainly savo my life Avhich is very sacred. Haviwg
saved my life I shall afterwards practise virtue and cleanse
my soul. Tell me which of these two is preferable (to die
without food, or to save my life by taking this food that is
unclean) ?^* —

" 'The Chandrda said,— In discharging the duties thut
appertain to one's order or race, one's own self is the best
judge (of its propriety or impropriety). Thou thyself k new-
est which of those two acts is sinful. He who would regard
d ig's meat as clean food, I think, would in matt«ro of food
abstain from nothing !°"— •

47S MAHABHARATA. [AiyaddharMcinU'

" 'Vi(;wrimitra said, — In accepting (an unclean present) or
in eating (unclean food) there is sin. When one's life, how-
ever, is in danger, there is no sin in accepting such a present
or eating such food. Besides, the eating of unclean food,
when unaccompanied by slaughter and deception and when
the act will provoke only mild rebuke, is not a matter of
-much consequence.'" —

" 'The Chfuidala said, — If this be thy reason for eating
unclean food, it is then clear thou dost not regard the Veda
and Arya morality ! Taught by what thou art going to do,
I see, O foremost of Brahmanas, that there is no sin in dis-
regarding the distinctions between food that is clean and food
that is unclean !'^ —

" 'Vi(;wamitra said, — It is not seen that a person incurs a
grave sin by eating (forbidden food). That one becomes fallen
by drinking wine is only a wordy precept (for restraining men
from drinking). The other forbidden acts (of the same species),
whatever they be, — in fact, every sin, — cannot destroy one's
mcrit.^'

" 'The Chandala said, — That learned person who takes
away dog's meat from an unworthy place (like this), from an
unclean wretch (like me), from one who (like me) leads such
a wicked life, commits an act that is opposed to the behaviour
of those that are called good. In consequence, again, of his
connection with such a deed, he is certain to suffer the pangs
of repentance I"" — '

"Bhishma continued, — The ChandrUa, having said these
words unto Ku(;ika's son, became silent. Vi^wamitra then,
of cultivated understanding, took away that haunch of dog's
meat,'^ The great ascetic, having possessed himself of that
piece of dog's meat for saving his life, took it away into the
woods and wished with his wife to eat it."^ He resolved
that having first gratified the deities according to due rites,
he should then eat that haunch of dog's meat at his pleasure."
Igniting a fire according to the Brahma rites, the ascetic,
agreeably to those rites that go by the name of Aindrdgneya,
began himself to cook that meat into sacrificial Charu.^^ He
then, U BUfi.rata, began the ceremoliies in honor of the god^

glmna Parva.] oanti pauva. 477

ami the Pitris, by divitUn':,^ thnt (Jharu into as many portiona
as were necessary, accor<Uiiu; t') the injunctions of the scrip-
tures, and by invoking the gods with Indra at their head
(for accepting their sh-xres)."' Meanwhile, the chief of the
celestials began to pour copiously. Reviving all creatures
by those showers, he caused plants and herbs to grow once
more.*^ Vi(;wamitra, however, having completed the rites in
honor of the gods and the Pitris and having gratified them
duly, himself ate that meat." Burning all his sins after-
wards by his penances, the sage, after a long time, acquired
the most wonderful (ascetic) success.'* Even thus, when the
end in view is the preservation of life itself, sfliould a high-
soulcd person possessed of learning and acquainted with
means rescue his own cheerless self when fallen into distress,
by all means iu his power.*" By having recourse to such
understanding one should always preserve his life. A person,
if alive, can win religious merit and enjoy happiness and
prosperity.^'"' For this reason, 0 son of Kunti, a person of
cleansed soul and possessed of learning should live and act
in this world, relying upon his own intelligence in discrimi-
nating between righteousness and its reverse.' "^"^

Section CXLII.

" Yudhishthira said, — If that which is so horrible and
which like falsehood should never be an object of regard,
be cited (as duty), then what act is there from which I should
forbear ? Why also should not robbers then be respected ?^
I am stupified ! My heart is pained ! All the ties that bind
me to morality are loosened ! I cannot iranquillise my mind
and venture to act in the way suggested by you !'-

"Bhishma said, — 'I do not instruct thee in respect of duty,
taught by what I have heard from the Vedas alone ! What
I have told thee is the result of wisdom and exprricnce.
This is the honey that the learned have gathered/' Kings
should gather wisdom from various sources. One cmnot
accomplish his course through the world with the aid of a
inoralitv that U one-sided/ Duty must spring from tho

478 MAHABHAUATA. [J pad'dfuinndnit'

r

understanding; and the practices of those that arc good
should always be ascertained, 0 son of Kuril ! Attend to these
words of miue !* Only kings that arc possessed of superior
intelligence can rule, expecting victory. A king should pro- "'
vide for the observance of morality by the aid of his under-
standing and guided by knowledge derived from various
sources." The duties of a kfng can never be discharged by
rules drawn from a morality that is one-sided, A weak-minded
king can never display wisdom (in the discharge of his duties)'
in consequence of his not having drawn any wisdom from the
examples before himJ Righteousness sometimes takes the shape
of unrighteousness. The latter also sometimes takes the shape
of the former. He who does not know this, becomes con-
founded when confronted by an actual instance of the kind.
Before the occasion comes, one should, O Bharata, compre-
hend the circumstances under which righteousness and its
reverse become confused.^ Having acquired this knowledge,
a wise king should, when the occasion comes, act accordingly,
aided by his judgment. The acts he does at such a time are
misunderstood by ordinary people.^ Some persons are possess-
ed of true knowledge. Some persons have false knowledge.
Truly ascertaining the nature of each kind of knowledge, a
wise king derives knowledge from them that are regarded as
good.'-" They that arc really breakers of morality find fault
with the scriptures. They that have themselves no wealth
proclaim the inconsistencies of the treatises on the actiuisi-
tion of wealth.^^ Those who seek to acquire knowledge for
th3 object only of earring their sustenance by it, are, O king,
sinful besides being enemies of morality.^^ Wicked men, of
immature understandings, can never know things truly, even
as persons unconversant with scriptures are unable in all their
acts to be guided by reason.^^ With eyes directed to the
faults of the scriptures, they decry the scriptures. Even if
they understand the true meaning of the scriptures, they are
still in the habit of proclaiming that scriptural injunctions
are unsound.^* Such men, by decrying the knowledge of
others proclaim the superiority of their own knowledge. They
have woidij for their weapoiL-i y,ud wordi for their urrowii

'0sana Parva.] canti parta. 479

and speak a,s if they arc real masters of their sciences.*^
Know, O Bharata, that they are traders in learning and
Rikshasas am^m;^ men. By the aid of mere pretexts they
cast off that morality whieh has been established by good and
wise men.^" It has been heard by vis that the texts of morality
are not to be understood by cither discussion or one's own
intelligcncG. Indra himself has said that this is the opinion
of the sage Vrihaspati." Some are of opinion tha* no scrip-
tural text has been laid down without a reason. Others
again, even if they properly un !er;tand the scriptures, never
act according to them.^'' One class of wise men declare that
morality is nothing else than the approved course of the
world. The man of true knowledge should find out fur him-
self the morality laid down for the good.''"' If even a wise
man speaks of morality under the influence of wrath or con-
fusion of understanding or ignorance, his deliverances go for
nothing.-*' Discourses on morality made with the aid of an
intelligence that is derived from the true letter and spirit of
the scriptures, are worthy of praise and not those which are
male with the help of anything else. Even the words heard
from an ignorant person, if in themselves they be fraught
vrith sense, come to be regarded as pious and wise.-^ In days
of old, XJ^ianas said unto the Daiteyas this truth, which should
remove all doubts, that scriptures arc no scriptures if they
cannot stand the test of reas:)n.-'" The possession or ab>ence of
knowledge that is mixed with doubts is the san e t'ling. It be-
hoves thee to drive off such knowledge after tearing it up by
the roots." He who does not listen to these words of mine
is to be regarded as one that has suffered himself to be misled.
Dost thou not see that thou wcrt create I for the accriniplish-
ment of fierce deeds ?"* Behold me, 0 dear child, how, by be-
taking myself to the duties of the order of my birth, I have
despatched innumerable Fvshatriyas to heaven ! There are
some that are not de'ighte 1 with me f>r this.'' Goat, h re,
and Kshatriya, were create 1 by Brahman for a similar purjtose
(viz., for being useful to everyb >dy). A K<hatriy.i, therefore,
should incessantly seek tiic happiness of all (•reatnres.-'^ The
sin that attache- to killing a person that sho ikl n -t be killed

4R0 BiAHABnARATA. [ApacldharmiTiU'

is equal to that which is incurred by Dot killing one who
deserves to be killei. Even such is the established order of
things which a weak-minded king thinks of never attending
to."' Therefore, a king should display severity in making
all his subject observe their respective duties. If this is not
done, they will prowl like wolves, devouring one another.^'
He is a wretch among Kshatriyas in whose territories robbers
go about plundering the property of other peo})le like crows
taking little fishes fnm water.'" Appointing high-born men
possessed of Vedic knowledge as thy ministers, do thou govern
the Earth, protecting thy subjects righteously.'" That Ksha-
triya who, ignorant of the established customs and contrivan-
ces, improperly levies taxes upon his people, is regarded as a
eunuch of his order.^^ A king should neither be severe nor
mild. If he rules righteously he deserves praise. A king
should not cast off both the qualities ; on tke other hand, be-
coming severe (on occasions demanding severity), he should bo
mild when it is necessary to be so.'* Painful is the observance
of Kshatriya duties. I bear a great love for thee. Thou art
created for the accomplishment of severe acts. Therefore, do
thou rule thy kingdom !"^ Cakra possessed of great intelligence
has said that in times of distress the great duty of a king is
chastising the wicked and protecting the good.''*

"Yudhishthira said, — 'Is there any such rule (in respect of
kingly duties) which should, under no circumstinces, be violat-
ed ? I ask thee this, O foremost of virtuous persons ! Tell
me, 0 grandsire !'^"

"Bliishma said, — 'One should always worship Brahmanas
venerable for learning, devoted to penances, and rich in con-
duct conformable to the injunctions of the Vedas. This,
indeed, is a high and sacred duty."*^ Let thy conduct towards
the Brahmanas be always that which thou observest towards
the gods. The Brahmanas, if enraged, can inflict diverse
kinds of wrong, O king.'^ If they be gratified, high fame
will be thy share. If otherwise, great will be thy fear. If
gratified, the Brahmanas beco^ne like nectur. If enraged
they become like poison.' ""

ciisana rarva.]

Section CXLIII.

I

"Yudhishthira said, — 'O grandsire, O thou of great wis-
dom, O thou that are conversant with every kind of scripture,
tell nic what the merit is of one who cherishes a suppliant*
that craves for protection !'^

*' Bhishmi. said, — 'Great is the merit, O monarch, in
cherishing a suppliant. Thou art Avorfchy, O best of the Bha-
ratas, of asking such a question.- Those high-souled kings of
old, viz., Civi and others, 0 king, attained to great bliss iix
heaven by having protected suppliants.^ It is heard that a
pigeon received wdth respect a suppliant foe according to
due rites and even fed him with his own flesh.'*

"Yudhishthira said, — 'How, indeed, did a pigeon in daj'S
of old feed a suppliant foe with his own flesh ? What also
was the end, 0 Bharata, that he won by such conduct ?'"

"Bhishma said, — 'Listen, O king, to this excellent story
that cleanses the hearer of every sin, the story, viz., thafc
Blirigu's son (Rfima) had recited to king Muchukunda." This
very question, 0 son of Pritha, had been put to Bhrigu's sou
by Muchukunda with due humility.^ Unto him desirous of
listening with humility the son of Bhrigu narrated this story
of how a pigeon, O monarch, won success (entitling him to
the highest heavenly bliss)."

" 'The sage said, — O mighty-armed monarch, listen to me
as I narrate to thee this story that is fraught with trutii.^
connected with Virtue, Profit, and Pleasure." A wicked and
terrible fowler, resembling the Destroyer himself, used in
days of old to wander through the great forest.^" He was
black as a raven and his eyes were of a bloody hue. He
looked like Yama himself. His Iogjs were lonsr, his feet short,
his mouth large, and his cheeks protruding." He had no
friend, no relative, no kinsman. He had been cast off by
thom all for the exceedingly cruel life he led." Indeed, a
man of wicked cotiduct should be renounced from a distance
by the wise, for he who injures his own self cannot be ex-
pected to do good to others,^^' Those cruel and wicked-30ule(J

61

iSt MAHABHARATA^ tApacklharmdmf^

men that take the lives of other creatures are always like
poisonous snakes, a source of trouble to all creatures/* Tak-
ing his nets with him, and killing birds in the woods, he used
to sell the meat of those winged creatures, O king, (for liveli-
hood)."' Following such conduct, the wicked-souled wretch
lived for many long years wifthout ever understanding the
sinfulness of his life.^* Accustomed for many long 3'ears to
sport with his wife in the forest in the pursuit of this profes-
sion, and stupified by destiny, no other profession \yas liked
hy him/^ One day as he was wandering through the forest
intent on his business, a great storm arose that shook the trees
and seemed about to uproot them.^^ In a moment dense masses
of clouds appeared on the sky, with flashes of lightning play-
ing amidst them, presenting the aspect of a sea covered with
merchant boats and vessels.^^ He of a hundred sacrifices
having entered the clouds with a large supply of rain, in a
moment the Earth became flooded with water,^" While yet
bhe rain fell in torrents, the fowler lost his senses through
fear. Trembling with cold and agitated with fear, he roved
through the forest."^ The killer of birds failed to find any
high spot (Avhich was not under v»^ater). The paths of the
forest were all submerged,^^ In consequence of the force of
t>he shower, many birds were deprived of life or dropped
down on the ground. Lions and bears and other animals,
availing of some high spots they had found, lay down to
rest." All the denizens of the forest were filled with fear
in consequence of that frightful storm and shov/er. Fright-
ened and hungry, they roamed through the woods in packs
small and large.^* The fowler, however, with limbs stiffened
by cold, could neither stop where he was nor move. While
in this state he eyed a she-pigeon lying on the ground,
stiffened with cold." The sinful wight, though himself in
the same predicament, beholding the bird, picked her up and
immured her in a cage. Himself overwhelmed with affliction,
he scrupled not to overwhelm a fellow-creature with affliction.-^
Indeed, the wretch, through force of habit alone, committed
that sin even at such a time. He then beheld in the midst
of that forest a lordlv tree blue as the clouds," It wa? the

g^3a)ia Parva.] CAJfTi parva. ' 483

resort of myriads of birds desirous of shade and shelter. It
aeemed to have been placed there by the Creator for the good
of all creatures like a good man in the world." Soon the
sky cleared and became spangled with myriads of stars, pre-
senting the aspect of a magnificent lake smiling with bloom-
ing lilies.-'* Turning his eyes towards the clear firmament
ifich with stars, the fowler began to advance, still trembling
with cold. Beholding the sky cleared of clouds, he cast his
e3'es on all sides and seeing that night was already upon him,
he began to think,'" — My home is at a great distance from
where I am ! — He then resolved to pass the night under
the shade of that tree." Bowing down to it with joined hands,
he addressed that monarch of the forest, saying, — I am a
suppliant for shelter unto all the deities that have this troc
for their resort !^^ — ^Having said these words, he spread .some
leaves for a bed, and laid himself down on it, resting his
head on a stone. Though overwhelmed with affliction.. fcl>e
man soon fell asleep.' "*•"' —

Section CXLIV^.

*'Bhishma said, — 'In one of the branches of that tree, a
p^igeon with beautiful feathers, O king, lived for many years
with his family.^ That morning his wife had gone out in
search of food but had aot yet returned. Seeing that night
had come and his wife still unreturned, the bird began to
indulge in lamentatioiis." — Oh, great has been the storm and
painful the shower that came today ! Alas, thou hast not
yet returned, 0 dear wife ! Woe is on me, what can be the
cause that she has not yet come to us 1* Is everything right
with that dear spouse of mine in the forest ! Separated from
her, this my home appears to me empty '* A house-holder's
home, even if filled with sons and grandsons and daughters-
in-law and servants, is regarded empty if destitute of the
housewife.'' One's house is not one's home ; one's wife only is
one's home. A house without the wife is as desolate as the
wilderness.'^ If that dear wife of mine, of eyes fringed with
red, of varieg;Ued plumes, and of sweet voice, does not com«

48i MAHABHARATA, [A jxuldharmdnU'

back today, my lie itself will cease to be of any value/ Of
excellent vows, sl.e never eats before I cat, and never bathes
before I bathe. She never sits before I sit down, and never
lies before I lie iown.^ She rejoices if I rejoice, and becomes
sorry when I ao sorry. When I am away she becomes cheer-
less, and when I am angry she ceases not to speak sweetly.'-'
Ever devoted to her lord and ever relying upon her lord, she
was ever employed in doing what was aggrcable to and bene-
ficial for her lord. Worthy of praise is that person on Earth
who owns such a spouse !•" That amiable creature knows that
I am fatigued and hungry. Devoted to me and constant in
her love, my famous spouse is exceedingly sweet-tempered and
worships me devoutly '.^^ Even the foot of a tree is one's home
if one lives there with one's spouse as a companion ! Without
one's spouse, a very palace is truly a desolate wilderness !^'-^
One's spouse is one's associate in all one's acts of virtue, profit
and pleasure. When one sets out for a strange land one's wife
is one's trusted companion. ^^ It is said that the wife is the
richest possession of her lord. In this world the wife is the
only associate of her lord in all the concerns of life,*^* The
wife is ever the best of medicines that one can have in sick-
ness and woe.i'"' There is no friend like unto the wife. There
is no refuge better than the wife. There is no better ally in
the world than the wife in acts undertaken for the acquisition
of religious merit.'^ He that has not in his house a wife
that is chaste and of agreeable speech, should go to the woods.
For such a man there is no ditfcrcnco between home and
wilderness.' "^'

■* The idea is that man comes alone into the world and goes out of
italone. Only the wife is his true associate, for she alone is a sharer
of his merits, and without her no merit can be won. The HindHi idea
of marriage is a complete union. From the day of marriage the two
persons become one individual for the performance of all religious
9,ud other acts,— T,

^daana rctrva.]

Section CXLV.

"Bhishma sukl, — 'Hearing these piteous lamcnttitions of
the pigeon on the tree, the shc-pigoon seized by the Ibwler
began to say to herself as follows/

" 'Tiic she -pigeon said, — Whether I have any merit or not,
verily there is no limit to my good fortune -when my dear
lord thus speaks of me !- She is no -svife with whom her
lord is not content. In the case of women, if their lords be
gratified with them all the deities also become so." Since
the marriage union takes place in the presence of fire, the
husband is the wife's highest deity.* That wife with whom
her husband is not pleased becomes consumed into ashes, even
like a creeper adorned with bunches of flowers in a forest
conflagration !'' — Having reflected thus, the she-pigeon, afflict-
ed with woe, and immured by the fowler with-in his cage, thus
spoke unto her woe-stricken lord.'' — I shall say what is now
beneficial for thee. Hearing me fullow thou my counsel !
O dear lord, be thou the rescuer of a suppliant !' This fowler
lies here by thy abode, afllicted with cold and hunger 1 Do
him the duties of hospitality !" The sin that a person com-
mits by slaying a Brahmana or that mother of the world,
viz., a cow, is equal to that which one incurs by suffering a
suppliant to perish (from want of help)." Thou art possessed
of knowledge of self. It ever behoves one like thee, therefore,
to follow that course which has been ordained for ns as
pigeons by the order of our birth.*^" It has been he-ird by
us that the house-holder who practises virtue according to the
measure of his abilities, wins hereafter inexhaustible regions
of bliss.' ^ Thou hast .sons. Thou hast progeny. O bird,
casting off all kindness for thy own body, therefore, and f<>r
winning virtue and profit, offer worship to this fowler so
that his heart may be pleased !'■ Do not, 0 bird, indulge in

* The sense seems to be that our strength, though little, should be
employe I by uj in attending tj the duties of hospitality in our own
way.— -T.

486 HAHABHARATA, [Apciddhurmdnu-

any grief on my account. (See. how unimportant I am !)
Thou mayst continue to live, taking other wives !'^ — The
amiable she-})igeon, overcome with sorrow, and casting her
eyes upon her lord from the fowler's cage within which she
had been immured, said these words unto him.' "^*

Section CXLVL

"Bhishma said, — 'Hearing these words fraught with mora-
lity and reason that were spoken by his wife, the pigeon
became filled with great delight and his eyes were bathed in
tears of joy.^ Beholding that fowler whose avocation was
the slaughter of bird<^, the pigeon honored him scrupulously
accordino: to the rites laid down in the ordinance.^ Address-
ing him, he said, — Thou art welcome today ! Tell me what
I shall do for thee ! Thou shouldst not repine ! This is
thy home.*^ Tell me quickly what I am to do and what is
thy pleasure ! I ask thee this in affection, for thou hast
solicited shelter at our hands.* Hospitality should be shown
to even one's foe when he comes to one's house. The tree
withdraws not its shade from even the person that approaches
it for cutting it down.® One should, with scrupulous care, do
the duties of hospitality towards a person that craves for
shelter. Indeed, one is especially bound to do so if one
happens to lead a life of domesticity that consists of the five
sacrifices. If one, while leading a life of domesticity, does not,
from want of judgment, perform the five sacrifices, one loses,
according to the scriptures, both this and the next world.''
Tell me then trustfully and in intelligible words what thy
wishes are ! I will accomplish them all. Do not set thy
heart on grief !- — Hearing these words of the bird, the fowler
replied unto him, saying, — I am stiff with cold. Let provi-
sion be made for warming me !^ — Thus addressed, the bird
gathered together a number of dry leaves on the ground, and

* Literally, 'tbou art at home,' meaning I will not spare any
trouble in making thee feel and enjoy all the comforts of home in this
place. — T.

g^sana Parva.] canti parva. 487

taking a single leaf in his beaks speedily went away for
fetching fire/" Proceeding to a spot where fire is kept,
he obtained a little fire and came back to the spot. He then
set fire to those dry leaves,^^ and when they blazed forth into
a vigorous conflagration, he addressed his guest, saying, — Do
thou trustfully and without fear warm thy limbs !'- — Th«3
addressed, the fowler said, — So be it 1 — and set himself to
warm his stiffened limbs. Recovering (as it were) his life-
breaths, the fowler said unto his winged host,^^ — Hunger
is afflicting me. I wish thee to give me some food ! — Hearing
his words the bird said,'* — 1 have no stores by which to
appease thy hunger I We, denizens of the woods, always
live upon what we get every day.^* Like the ascetics of the
forest we never hoard for the morrow !' — Having said these
word'^, the bird's face became jtale (from shame).^* He began
to reflect silently as to what he should do and mentally
deprecated his own method of living.^' Soon, however, his
mind became cleai*. Addressing the slaughterer of his species,
the bird said, — I shall gratify thee ! Wait for a moment !'*"—
Saying these words he ignited a fire with the help of some
dry leaves, and filled with joy, said,'* — I heard in former
days from high-souled Mishia and gods and Fitris that there
is great merit in honoring a gnest,-° O amiable one, be kind
to me ! I tell thee truly that my heart is sot upon honoring
tiiee that art my guest '-^ — Having formed this resolution, the
high-souled bird, with a smiling face, thrice circumambulated
that fire and then entered its flames." Beholding the bird
enter that fire, the fowler began to think, and asked himself,
— What have I done !" Alas, dark and terrible will be my
sin, without doubt, in conse|uence of my own acts ! I am
exceedingly cruel and worthy of reprobation !-* — Indeed,
observing the bird lay down his life, the fowler, deprecating
his own acts, began to indulge in copious lamentations like
these.' ""

[AiKuldharmdnu-

Section CXLVII.

"Bhishma said, — 'The fowler, seeing tlie pigeon fall into
the fire, became filled with compassion and once more said,'— ■
Alas, cruel and senseless that I am, what have I done ! I
am certainly a mean wretch ! Great will be my sin for ever-
lasting years \- — Indulging in such self-reproaches he began
to say repeatedly, — I am unworthy of credit ! My under-
standing is wicked ! I am ever sinful in my resolves P Alas,
abandoning all kinds of honorable occupation, I have become
a fowler ! A cruel wretch that I am, without doubt, this
high-soulel pigeon, by laying down his own life, has read
me a grave lesson!* Abandoning wives and sons, I shall
certainly cast off my very life-breaths that are so dear ! The
high-souled pigeon has taught me that duty !'^ From this
day, denying every comfort to my body, I shall wear it out
even as a shallow tank in the season of summer !" Capable
of bearing hunger, thirst, and penances, reduced to emacia-
tion, and covered with visible veins all over, I shall, by
diverse kinds of fasts, practise such vows as have a reference
to the other world !' Alas, by giving up his body, the pigeon
has shown the worship that should bo paid to a guest !
Tauo-ht by his example, 1 shall henceforth practise righteous-
ness. Righteousness is the highest refuge (of all creatures) !
Indeed, I shall practise such righteousness as has been seen
in the righteous pigeon, that foremost of all winged crea-
tures I^ — Having formed such a resolution and said these
words, that fowler, once of fierce deeds, proceeded to make
ail un returning tour of the world,* observing for the while
the most rigid vows." Jle threw away his stout staff, his
sharp-pointed iron-stick, his nets and springes, and his iron
cage, and set at liberty the she-pigeon that he had seized
and immured.' "^"

* Mahaj>rastk(ma is literally an uni-etarning depai-ture. When a
person leaves home for wandering through the world till death puts a
sitop to his wanderings, he is ?aid to go on Jfa/iajprasthdna, — T.

cmana Parva.]

Section CXLVIII.

"Bhishmx s;^id, — 'After the fawlcv had left that spot, the
she-pigeon, remembering her husband and afllicted with grief
on his account, wept copiously and indulged in the e I,-uncn-
tnitions:^ — I cannot, O dear lord, recollect a single instance
of thy having done me an injury ! Widows, oven if mothers
of many children, are still miserable ! Bereft of husband, a
woman becomes helpless and an object of pity with her
friends.' I was always cherished by thee, and in consequence
of the great respect thou hadst for me I was always honored
by thee with sweet, agreeable, charming, and delightful
words !' I sported with thee in valleys, in springs of rivers,
and on delightful tops of trees !* I was also made happy by
thee while roving with thee through the skies ! I used to
sport with thee before, O dear lord, but where are those joys
now ?•'■ Limited are the gifts of the father, of the brother,
and of the son to a woman. The gifts that her husband alono
makes to her are unlimited ! What woman is there that would
not, therefore, adore her lord ?* A woman has no protector
like her lord, and no happiness like her lord. Abandoning all
her wealth and possessions, a woman should take to her lord as
iier only refuge.^ Life here is of no use to me, O lord, now
that I am separated from thee ! What chaste woman is there
that would, when dcjjrived of her lord, venture to bear the
burden of life ?* — Filled with sorrow and indulging in such
piteous lamentations, the she-pigeon, devoted to her lord, casti
herself on the blading fire." She thotii beheld her (deceased)
husband adorned with bracelets, seated on a (celestial) car, and
adored by many high-souled and meriturious beings standinj;
around him.^" Indeed, there he was in the firmament, decked
P with fine garlands and attired in excellent robes, and adorned
\vith every ornament. Around him were innumerable celestial
cars ridden by beings who had acted meritoriously while in
this world.'^ Seated on his own celestial car, the bird ascend-
ed to heaven, and obtaining proper honors for his deeds in this
world, continued to sport in joy, accompanied by his wife.

G2

. mj

[Apaddhoirmant/i'

SectiOxN CXLIK.

'' Bhishma said, — 'The fowler, O king, happened to see
that pair while seated on their celestial car. Beholding the
couple he became filled with sorrow (at the thought of his
own misfortune) and began to reflect upon the means of
obtaining the same end.^ And he said to himself, — I must, by
austerities like those of the pigeon, attain to such a high
end ! — Having formed this resolution, the fowler, who had
lived by the slaughter of birds, set out on an unreturning
journey.^ Without any endeavor (for obtaining food) and
living upon air alone, he cast off all affections from desire of
acquiring heaven.^ After he had proceeded for some distance,
he saw an extensive and delightful lake full of cool and pure
-v/ater, adorned with lotuses and teeming with diverse kinds
of water-fowl.* Without doubt, the very sight of such a
lake is capable of slaking the desire for drink of a thirsty
person. Emaciated with fasts, the fowler, however, O king,*"'
without casting his eyes upon it, gladly penetrated a forest
inhabited by beasts of prey, having ascei-tained previously
its wide extent. After he had entered the forest, he became
much afflicted by sharp-pointed thorns/ Lascorated and
torn by prickles, and covered all over with blood, he began
■ to wander in that forest destitute of men but abounding with
-animals of diverse species.^ Sometime after, in consequence
of the friction of some mighty trees caused by a powerful
wind, a widespread conflagration arose." The raging element,
displaying a splendour like to what it assumes at the end of
the Yuga, began to consume that large forest teeming with
tall trees and thick bushes and creepers.'' Indeed, with
flames fanned by the wind and myriads of sparks flying about
in all directions, the all-consuming deity began to burn that
dense forest abounding with birds and beasts.^" The fowler,
desirous of casting off his body, ran with a delighted heart
towards that spreading conflagration." Consumed by that
fire the fowler became cleansed of all his sins and attained,
O best of the Bharatas. to high success.''^ The fever of his

fclsana Pavva.] canh parva. 491

heart dispellotl, he at last belield himself in heaven; shin-
ing in splendour like Iiidra in the midst of YaksJius and
Crandkarvas and persons crowned with a^icetic success.'^
Thus, indeed, the pigeon and his devoted spouse, with the
fowler, ascended to heaven for their meritorious acts.'* The
woman who thus follows her lord speedily ascends to heaven
and shines in splendour there like the she-pigeon of whom I
have spoken.^" Even this is the old history of the high-souled
fowler and the pigeon. Even thus did they earn a highly
meritorious end by their righteous acts.''' No evil befalls
the person who listens every day to this story or who recites
it every day, even if error invades his mind.*" 0 Yudhish^
thira, O' foremost of all righteous persons, the protection of
a suppliant is truly a high act of merit ! Even the slayer of
a cow, by practising this duty, may be cleansed of sin.'" That
man, however, will never be cleansed who slays a suppliant.
By listening to this sacred and sin-cleansing story one becomes--
freed from distress and attains to heaven at last.' "'^

Section CL.

"Yudhish thira said, — 'O best of the Bharatas, when a
person commits sin from want of judgment, how may he be
cleansed from it ? Tell me everything about it !''

"Bhishma said, — 'I shall in this connection recite to thee
the old narrative, applauded by the Rishis, of what the re-
generate Indrota, the son of Cunaka, said unto Janamejaya.'
There was, in days of yore, a king possessed of great energy,
called Janamejaya, who was the son of Parikshit. That lord
of Earth on one occasion, from want of judgment, becama
guilty of killing a Brahraaiia.^ Upon this, all the Brahmanas
together with his priests abandoned him. Burning day and
right with regret, the king retired into the wood;^.* Deserted
by his subjects too, he took this step for achieving high merit.
Consumed by repentance, the monarch underwent the most

* The theory is that all distresses arise originally from mental error
which cloudu the uuderitanding. Vide Bk.rgavadgiti.—T.

4;U2 MAHABHAiiATA, [A iKidclharmdnU'

rigid aust«riiles.'^ For washinc^ himself of the sin of Bruh-
manicide he interrogated many Brfihmanas, and Avandcrcd
from country to country over the whole Earth !" I shall
now tell thee the story of his expiation. Burning with
the remembrance of his sinful act, Janamejaya Avandcrcd
about/ One day, in course of his wanderings, he met Indrota,
the son of Cunaka, of rigid vows, and approaching him
touched his feet.'^ The sage, beholding the king before him,
reproved him gravely, saying, — Thou hast committed a great
sin. Thou hast been guilty of foeticide. Why hast thou
come hero P What business hast thou with us ? Do not
touch me by any means ! Go, go away ! Thy j^rcsence does
not give us pleasure !^" Thy person smells like blood. Thy
appearance is like that of a corpse. Though impure, thou
seemcst to be pure, and though dead thou movest like a
living being l^^ Dead within, thou art of impure soul, for
thou art ever intent upon sin ! Though thou slecpest and
wakest, thy life, however, is passed in great misery !^- Thy
life, O king, is useless ! Thou livest most miserably ! Thou
hast been created for ignoble and sinful dceds.^^ Sires wish
for sons from desire of obtaining diverse kinds of blessings, and
hoping they would perform penances and sacrifices, worship the
gods, and practise renunciation.*^* Behold, the whole race
of thy ancestors has fallen into hell in consequence of thy
acts ! All the hopes thy sires had placed upon thee have
become fruitless !^'' Thou livest in vain, for thou art always
inspired with hatred and malice towards the Brahmanas, —
them, that is, by worshipping whom other men obtain long
life, fame, and heaven \^^ Leaving this world (when the time
comes), thou shalt have to fall (into hell) with head downwards
and remain in that posture for innumerable years in conse-
quence of thy sinful deeds I*^' There thou shalt be tortured by
vultures and peacocks having iron beaks. Returning thence
into this world, thou shalt have to take birth in a wretched
order of creatures !^'' If thou thinkest, 0 king, that this
world is nothing and that the next world is the shadow of

^ Making gifts, &c,— T,

prfsano. Parva.] canti parva. 493

a shadow, the myrmidons of Yama in the infernal regions will
convince thee, dispelling thy nnbolicf !' "''' —

Section CLI.

"Bhishma said, — 'Thus addressed, Janamejaya replied unto
the sage, saying, — Thou rebukest one that deserves to be
rebuked ! Thou censurest one that is deserving of censure !'
Thou upbraidest me and my acts. I implore thee to be
graceful towards me ! All my acts have been sinful. I burn,
however, with repentance as if I am in the midst of blazing
fire !' My mind, in remembrance of my deeds, is exceedingly
cheerless. Verily, I am much afraid of Yama !^ How can I
bear to live without extracting that dart from my heart ?
O Caunaka, suppressing all thy wrath, instruct me now !*
Formerly I used to show great regard for Brahman as. I
solemnly declare that I shall once more show the same regard
for them ! Let not my line be extinct ! Let not the race in
which I am born sink into the dust !' It is not proper that
they who have wronged Brahmanas and have for that, in con-
sequence of the injunctions of the Vedas, forfeited all claim
to the respect of the world and to social intercourse with their
fellowmen, should have any bearer of their names for continu-
ing their races '.'^ I am overwhelmed with despair. I, there-
fore, repeat my resolves (about mending my conduct). I pray
you to protect me like sages that do not accept gifts protect-
ing the poor.^ Sinful wights abstaining from sacrifices never
attain to heaven.* Leaving (this world), they have to pass
their time in the pits of hell like Pulindas and Khasas.f
Ignorant as I am, give me wisdom like a learned preceptor
to his pupil or like a sire to his son ! Be gratified with me,

O Caunaka !"—

" 'Caunaka said,— What wonder is there that a person

* Here aniiim (the accusative of atict) evidently means 'that' and
not 'this.' I think the reference, therefore, is to heaveii and not to
this world.— T.

t These are MiiQ^h'.', tribco of impurg beLaviour.— T,

401 MAHABHARATA. [A paddhariMnu-

destitute of wisdom should do ma^y improper acts ? Know-
infjj this, a person of real wisdom is never angry with creatures
(when they become guilty of folly ).*^"* By ascending upon
the top of wisdom's palace, one grieves for others, one's own
self being then too pure for becoming an object of other-
people's grief. In consequence of one's wisdom one surveys
all creatures in the world like a person on a mountain-
top surveying people below.^^ The person who becomes an
object of censure with good men, who hates good men and
who hides himself from their view, never succeeds in obtaining
any blessing and never understands the propriety of acts/--f'-
Thou knowest what the energy and the nobility of the Brah-
mana is as laid down in the Veda and other scriptures. Act
now in such a way that tranquillity of heart may be thine and
let Brahmanas be thy refuge !^' If the Brahmanas cease to
be angry with thee, that will ensure thy felicity in heaven.
If, again, thou repentest in sin, thy sight will be clear and-
thou wilt succeed in beholding righteousness !" —

" ' Janamejaya said, — lam repenting for my sins. I will
never again seek to extinguish virtue ! I desire to obtain
blessedness. Be thou gratified with me !^^ —

" 'Caunaka said, — Dispelling arrogance and pride, O king,
I wish thee to show regard for me It Employ thyself in
the good of all creatures, ever remembering the mandates of
righteousness.^" I am not reproving thee from fear or narrow-
ness of mind or covetousness ! Listen now, with these Brah-
manas here, to the words of truth I utter !^^ I do not ask
for anything. I shall, however, instruct thee in the ways
of righteousness. All persons will croak and bray and cry
fie on me (for what I am going to doV* They will even
call me sinful. My kinsmen and friends will discard me.§

* The Bombay edition reads this verse differently. — T.

t Read differently in the Bombay edition. — T.

J /. e., for my instructions.— T.

§ So great was the repugnance felt for the slayer of a Brahmana
that to even talk with him was regarded a sin. To instruct such a man
in the truths of the Vedas and of morality was to leseorate religion
itsel£.--T.

g(i8ana Panm.] canti parya, *9j

Without doubt, however, my kinsmen and friend?, hearing
the words I speak, will succeed in vigorously crossing the
difficulties of life.^^ Some that are possessed of great wisdom
will understand (my motives) rightly. Know, O child, what
my views are, 0 Bharata, in respect of the Brahmanas !-°
Do thou (after listening to me) act in such a way that they
may, through my efforts, obtain every blessing ! Do thou
also, 0 king, pledge thy word that thou wilt not again injure
the Brahmanas !-' —

" 'Janamejaya said, — I swear, touching even thy feet, that
I shall never again, in thought, word, or deed, injupe the
Brahmanas '. — ' "^^

Section CLII.

" 'Caunaka said, — I shall for these reasons discourse to thee
of righteousness, to theo whose heart has been exceedingly
agitated ! Possessed of knowledge and great strength, and
with a contented heart, thou seekest righteousness of thy
own will !^ A king, first becoming exceedingly stern, then
shows compassion and does good to all creatures by his acts.
This is certainly very wonderful.- People say that that king
who commences with sternness burns the whole world. Thou
wert stern before. But thou turnest thy eyes on righteous-
ness now !^ Forsaking luxurious food and all articles of en-
joyment, thou hast betaken thyself for a long time to rigid
penances. All this, O Janamejaya, is certain to appear
wonderful to those kings that are sunk in .sin.'' That he who
has affluence should become liberal, or that he who is endued
with wealth of asceticism should become reluctant to spend
it, is not at all wonderful. It has been said that the one
does not live at a distance from the othr-r.*'' That which

* This version of 5 is offered tentativi-ly. That a person possessed
of affluence should become charitable is not wonderful. An ascetic,
again, is very unwilling to exerccise his power. (Witness Agastya's
unwillingness to create wealth for gratifying his spouse). What is
meant by these two persons not living at a <iiKtance from cich other
is that the same cause which makes an aMbient person charitable
operates to make an ascetic careful of the kind of wealth he ha^. — T.

-too MAnABHARATA. [AiyaddharmdiiU'

is ill-judged produces misery in abundance. That, on the
other hand, which is accom}Dlished with the aid of sound
judf^nient leads to excellent results.*" Sacrifice, gift, com-
p'^ssion, the Vedas, and truth, O lord of Earth, — these five, —
are clean«;iuj. The sixth is penance well-performed. Thi?
last, O Jananiejaya, is highly cleansing for kings.^ By be-
taking thyself to it properly, thou art certain to earn grectt
merit and blessedness. Sojoarn to sacred spots has also been
said to be highly cleansing.* In this connection are cited
the following verse sung by Yayati : — That mortal who would
earn life and longevity should, after having performed sacri-
fices with devotion, renounce them (in old age) and practise
penances.^ — The field of Kuru has been said to be sacred.
The river Saraswati has been said to be more so. The tirihas
of the Saraswati are more sacred than the Saraswati herself;
and the tirtha called Prithudaka is more sacred than all the
tlrthas of the Saraswati. One that has bathed in Prithudaka
and drunk its waters will not have to grieve for a premature
death.'" Thou shouldst go to Mahasnras, to all the tirthas
designated by the name of Pushkara, to Prabhilsa, to the
northern lake Manasa, and to Kalodaka. Thou shalt then
regain life and acquire longevity.^^ Lake Manasa is on the
spot where the Saraswati and the Dri(jadwati mingle with
each other. A person possessed of Vcdic knowledge should
bathe in these places. Manu has said that liberality is the
best of all duties, and that renunciation is better than
liberility.^'- In this connection is cited the following verse
competed by Satyavat. (One should ao^) as a child full of
simplicity and destitute of either merit or sin.^'' As regards
all creatures there is in this world neither misery nor happi-
ness. (That which is called misery and that which is called
happiness arc the results of a diswrought imagination).
Even this is the true nature of all living creatures.** Of all
creatures, their lives are superior who have betaken them-
selves to renunciation and abstained from acts both meri-
torious and sinful. I shall now tell thee those acts which

* That which is a&amikshitam is mmngram karpanyam. — T.

f<l8rt?m rarva.] canti parva, i97

are bosfc for i\ king.'"' By pattiiij^ forth thy might arni
liberality do thou contjuer heaven, O king ! That man who
possesses the attributes of might and energy succeeds in
attaining to righteousness.*^*"' Do thou rule the Earth, O
king, for the sake of the Brahmanas and for the sake of
happiness. Thoii uscdst formerly to condemn the Brahmanas.
Do thou gratify them now." Though they have cried fie on
thee and though they have deserted thee, do thou still,
guided by knowledge of self, soleumly pledge thyself never to
injure them ! Engaged in acts proper for thee, seek what
is for thy highest good/^ Amongst rulers some one becomes
as cool as snow ; some one, as fierce as fire ; some one becomes
like a plough (uprooting all enemies); and some one, again,
becomes like a thunder-bolt (suddenly scorching his foes)/*
lie wlio wishes to prevent self-destruction should never mix
with wicked wights for general or special reasons."" From a
sinful act committed only onco, one may cleanse one's self by
repenting for it. From a sinful act committed twice, one
may cleanse one's self by vowing never to commit it again.-^
From such an act committed thrice, one may cleanse one's self
by the resolution to bear one's self righteously ever afterwards.
By committing such an act repeatedly, one may cleanse one's
self by a sojourn to sacred places. One who is desirous of
obtaining prosperity should do all that results in blessed-
ness."' They who live amidst fragrant odors themselves be-
come fragrant in consequence. They, on the (jther hand,
who li\o in the midst of foul stench themselves become
foul.-'' One devoted to the practice of ascetic penanced i.-i
soon cleansed of all one's sins. By worshipping the {hovia)
fire for a yew, one stained by diverse sins becomes piirified.**
One guilty of foeticide is cleansed by worshipping the fire for
three years. One gnilty of foeticide becomes cleansed at even
a hundred Vojanas from Mahasara. or the tiriiia,^ called
Pushkara, or Prabhasa, or Mfinasa on the north, if only one

* Nilakantlu explaiaa tha^: lala here means pati«yce (strength to
bear), and ojas (energy) means veotvaiut of the sease^, — T.

63

49S MAHAEHAEATA, [Apcuhlhariiia'n'n'

sets out for any of them.*-'^ A slayer of creatures is cleansed
of his sins by saving from imminent peril as many creatures
of that particular species as have been slain by him.-" Manu
ha3 said that by divin^^ in water after thrice reciting the
Agharuij-rshara mantras, one reaps the fruits of the final
bath in a Horse-sacrifice.f" Such an act very sooa cleanses
one of all one's sins, and one regains in consequence the
esteem of the world. All creatures become obedient to such
a person, like helpless idiots (obedient to those that surround
them)."^ The gods and Asuras, in days of yore, approaching
the celestial preceptor Vrihaspati, O king, humbly enquired
of him, saying, — Thou knowest, 0 great Rishi, the fruits of
virtue, as also the fruits of those other acts that lead to
bell in the next world.-'' Does not that person succeed
in liberating himself from both merit and sin with whom
the tAvo (weal and woe) are equal ? Tell us, O great Rishi,
what the fruits of righteousness are, and how does a righteous
person dispel his sins I^"—

" 'Vrihaspati answered, — If, having committed sin through
folly, one does meritorious acts understanding their nature,
one succeeds, by such righteousness, in cleansi>»g one's self
from sin even as a piece of dirty cloth is washed clean
by means of some saline substance."^ One should not boast
after having comm.itted sin. By having recouTse to faith and
by freeing one's self from malice, one succeeds in obtaining
blessedness.^' That person who covers the faults, even when
exposed, of good meii, obtains blessedness even after commit-

* Both the vernacnlar translators have renderorl the second line
t>f verse 25 wrongly. They seem to think that a person by setting out
for any of the sacred waters from a distance of a hundred yojanas be-
comes cleansed. If this meaning be accepted, then no man who lives
loilhm a hundred yojanas of any of them lias any chance of being
cleansed. The tense, of course, is that such is the efficacy of these
ivrth%s that a man becomes cleansed by api^roaching even to a spot
■within a hundred yojanas of their several sites. — T.

+ These Tnawims form a part of tiie morning, noon, and evening
prayer of every Brahmana. Aghamarshana was a Vedic Rishi of great
sanctity, — T,

pasctiia Puvva.] canii parva. 495

ting faults/^ A3 the sun rising at morn dispels all darkncs?,
one dispels all one's sins by acting righteously. — '■*

"Bhishma continued, — 'Indrota the son of Cunaka, having
said these words unto king Janamejaya, assisted him, by his
ministrations, in the pcri\)rmance of the Ilorse-sacritlco/*
Lho king, cleansed of his sins, and' regaining blcfscdnesr,
shone with splendour like a blazing fire, and that slayer of
foes then entered his kingdom like Soma in his full form
entcrin-j: heaven.' "=*

Section CLIII.

"Yudhishthira said, — 'Hast thou, O grandsire, evei- seen
or heard of any mortal restored to life after having succumbed
to death ?'^

"Bhishma said, — 'Listen, O king, to this story of the dis-
course between a vulture and a jackal as it happened of old.
Indeed, the occurrence took place in the forest of Naimisha,'
Once upon a time a Brahmana had, after great difficulties,
obtained a son of large expansive eyes. The child died of
infantile convulsions.^ Some (amongst his kinsmen), exceed-
ingly agitated by grief and indulging in loud lamentation?,
took up the boy of tender years, that sole wealth of his
family.* Taking the deceased child they proceeded in the direc-
tion of the crematorium. Arrived there they began to take
the child from one another's breast and cry more bitterly in
grief.* Recollecting v/ith heavy hearts the former speeches of
their darling again and again, they were unable to return homo
casting the body on the bare ground.* Summoned by their
cries, a vulture came there and said these words : — Go yo away
and do not tarry, ye that have to cast oft' but one child 'J
Kinsmen always go away leaving on t-his spot thousands of
men and thousands of women brought here in courpe of Tims.*
Behold, the whole universe is subject to wenl and woe !
Union and disunion may be seen in turns.' They that have
come to the crematorium bringing with them the dead bodies of
kinsmen, and they that sit by those bodies (from affection),
themselves disappear from the world in consequence of theuf

<W0 MAHABHARATA, [ApaddhavmSmi*

own acts when the allotted periods of their own lives run
oat/" There is no need of your lingering in the crematori-
um, this horrible place, that is full of vultures and jackals and
that abounds with skeletons and inspires every creature with
dread !^^ Whether friend or foe, no one ever conies back to
life having once succumbed to the power of Time. Such,
indeed, is the fate of all creatures.^^ In this world of
mortals, every one that is born is sure to die. Who sbuli
restore to life one that is dead and gone on the way ordain-
ed by the Destroyer ?^^ At this hour when men are about
to close their daily toil, the Sun is retiring to the Asia
hills. Go ye to your homes, casting off this affection for the
child !'* — Hearing these words of the vulture, the grief of
the kinsmen seemed to abate, and placing the child on the
bare ground they prepared to go away.^^ Assuring them-
selves of the fact that the child had died and despairing
of seeing him again, they began to retrace their steps, in-
dulging in loud lamentations. '^^ Assured beyond doubt, and
despairing of restoring the dead to life, they cast off that
offspring of their race, and i3repared to turn back from that
spot.'^ At this time a jackal, black as a raven, issued out of
his hole and addressed those departing kinsmen, saying, —
Surely, ye that are kinsmen of that deceased child have no
affection l^** There the Sun still shineth in the sky, ye fools !
Indulge your feelings, without fear ! Multifarious are the
virtues of the hour. This one may come back to life !'" Spread-
ing a few blades of Kuga grass on the ground and abandoning
that dear child on the crematorium, why do ye go away with
hearts of steel and casting off ever}' affection for the darling ?""
Surely, ye have no affection for that sweet-speeched child of
tender years, whose words, soon as they left his lips, used to
gladden you greatly '.-^ Behold the affection that even birds
and beasts bear towards their offspring ! Theirs is no return
for bringing up their young ones !^'^ Like the sacrifices of
the Riskis (that ai-e never undertaken from desire of fruit
or rewards) the affection of quadrupeds, of birds, and in-
sects, bears no reward in heaven.-^ Though delighting in
their thildreU; they are never seen to derive any benefit

^Jisana Favva.] canti parva, 601

from the latter either here or hereafter. Yet they cheriah
their young ones with atiection !'•• Their children, growing up,
never cherish thorn in age. Yet are not they grieved whert
they do not behold their little ones?-'"' Where, indeed, is
att'ection to be seen in human beinii^s that thev would own
the influence of grief ^* Where would you go leaving here
this child who is the perpetuater of his race ? " Do you shed
tears for him for some time, and d^^ you look at him a little
longer with aflection ! Objects so dear are, indeed, difficult to
abandon." It is friends and not others that wait by the side
of him that is weak, of him that is prosecuted in a court of
law, of him that is borne towards the crematorium.-' Life-*
breaths are dear unto all, and all feel the influence of affec-^
tion. Behold the aft'ectiun that is cherished by even those
that belong to the intermediate species If-^ How^ indeed,
can you go away, casting off this boy of eyes large as the
petals of the lotus, and handsome as a newly-married youth
washed clean and adorned with floral garlands ? " — Hearing
these words of the jackal that had been indulging in such
expressions of touching grief, the men turned back for the
sake of the corpse.^^

'"The vulture said, — Alas, ye men destitute of .strength
of mind, why do ye turn back at the bidding of a cruel
and mean jackal of little intelligence ?" VVhy do you mourn
for that compound of five elements deserted by their presid-
ing deities, no longer tenanted (by the soul), motionless, and
stitf as a piece of wood ? Why do you not grieve for your
own selves P^ Do you practise austere penances by which
you will succeed in cleansing yourselves from sin 1 Every-
thing may be had by means of penances. What will lament-
ations do ?^ Ill-luck is born with the body.+ It is in

* In the first line of 26 the correct reading is Kutah and not Kritah
as adopted by the Btirdwan translators. — T.

t /. e., beasts and birds. The verr.acular translators wrongly ren-
der it — 'Behold the affection that is cherished by thos* tkat are good
towards even the beasts and birds !' — T.

t The correct reading is Murttind, (as in the Bombay text) and not
Jlrityun^., The Burdwan version adopts the incorrect reading.— T.

502 IfAHABHARATA. [Apaddhavmanu*

consequence of that ill-luck that this boy has departed,
plunging you into infinite grief I-"" Wealth, kine, gold, pre-
cious gems, children, all have their root in penances.
Penances again are the result of yoga (union of the soul
with Godhead).-" Amongst creatures, the measure of weal or
woe is dependant on the acts of a previous life. Indeed,
every creature comes into the world, taking with him his own
measure of weal and woe.''' The son is not bound by the
acts of the sire, or the sire by those of the son. Bound by
their own acts good and bad, all have to travel by this-
common road.^* D'Lily practise all the duties, and abstain
from acts of unrighteousness ! Reverentially wait, according
to the directions of the scriptures, upon the gods and the
Brahmanas !'" Cast off sorrow and cheerlessness, and abstain
from parental affection t Leave the child on this exposed
ground, and go ye away without delay !*" The acter alone
enjoys the fruits of acts, good or bad, that he does. What
concern have kinsmen with them ?*^ Casting off a (deceased)
kinsman however dear, kinsmen leave this spot. With eyes
bathed in tears, they go away, ceasing to display affection
for the dead.*^ Wise or ignorant, rich or poor, every one
succumbs to Time, endued with acts good and bad.*^ What
will you do by mourning ? Why do you grieve for one thab
is dead ? Time ia the lord of all, and in obedience to his
very nature he casts an equal eye on all things." In pride
of youth or in helpless infancy, bearing the weight of years or
lying in the mother's womb, every one is subject to be assailed
hy Death. Such, indeed, is the course of the world I — *^

" 'The jackal said, — Alas, the affection cherished by your
weeping selves that are overwhelmed with grief for your-
decoased child has been lessened by that light-brained vul-
ture !^* Even this must be the case, since in consequence of
his well-applied words fraught with tranquillity and capable
of producing conviction, there that one goes back to the town,-
casting off affection that is so difficult to abandon !*' Alas^
I had supposed that great is the grief felt by men indulging
in loud lamentations fur the death of a child and for the
corpse on a crematorium, lik« that of kine bereft of calves 1*1

i

g^sana Parva.] caxtf parva. ho'S

Today, however, I understaiul what the measure of grief is
of human beings on earth ! Witnessing their great aftection
I had shed tears myself ''° (It seems however, that tlieir
atfjobion is not strong !) One should ahvaya exert. Thence
does 0)ie succeed through destiny. Exertion and destiny,
joining together, produce fruits." Or>e should always exert
with hopefulness. How can hapjiiness be had from despon-
dency ? Objects of desire may be won by resolution. Why
then do you go back so heartlessly '<''^ Where do you go,
abandoning in the wilderness this son of your own loins,
this perpetuatcr of the race of his sires ?*- Stay here till the
sun sets and the evening twilight comes. You may then take
away this boy with yourselves or stay here with him '"^-—

" 'The vulture said, — I am, ye men, a full thousand years
of age today, but I have never seen a dead creature, male
or female or of ambiguous sex, revive after death !'** Some
die in the womb; some die soon after birth; some die (in in-
fancy) while crawling (on all fours) ; some die in youth ; and
some in old age.''^ The fortunes of all creatures, including
even beasts and birds, are unstable. The periods of life of
all mobile and immobile creatures are fixed beforehand."^
Bereaved of spouses and dear ones and filled with sorrow fur
(the death of ) children, men leave this spot every day with
agonised hearts for returning home." Leaving on this spot
both friends and foes numbering by thousands, kinsmen
aftiicted with grief go back to their homes."- Cast off this
lifeless body which has no longer any animal heat in it aiid
which is as stiff as a piece of wood ! Why then do you not
go away, leaving the body of this child which has become
like a piece of wood and whoso life lias entered a new
body ?'^ This affection (which ye are displaying) is unmean-
ing, and this hugging of the child is fruitless. He does not
see with his eyes or hear Avith his ears.*'^ Leaving him here,
go ye away withotit delay !"' Thus addressed by me in word.9
which are apparently cruel but which in reality are fraught
with reason and have a direct bearing with the high religion
of emancipation, go ye back to your respective homes !'"'- —
Addressed thus by the vult#re eiidued with wisdom aud know-

''Oi M^HABBARATA. [Apaddhavmlnn-

ledge and capable of imparting iuttll licence and awakening
the undoi'standing, those men prepared themselves to turn
their backs upon the crematorium. Grief, indeed, increaseth
to twice its measure at sight of its object and at the remem-
brance of the acts of that object (in life)/'^ Having heard
these words of the vulture, the men resolved to leave the spot.
Just at that time the jackal, coming thither with quick steps,
cast his eyes on the child lyint; in the sleep of death/'''

"'The jackal said, — Why, indeed, do you leave, at tho
vulture's bidding, this child of golden complexion, adorned
with ornaments, and capable of giving the obsequial cake to
his ancestors ?'^ If you abandon him, your affection will not
come to an end, nor these piteous lamentations ! On the other
hand, your grief will certainly be greater.''*^ It is heard that
a Oiidra named Cxmvuka having been slain and righteousness
having been upheld by Rama of true prowess, a (dead) Brah-
inana child was restored to life.*"' Similarly the son of the
royal sage Cwefca had died (prematurely). But the monarch,
devoted to virtue, succeeded in reviving his dead child.*"'*
After the same manner, in your case also, some sage or deity
may be v/illing to grant your desire and show compassion to
you that are crying so piteously ! ^ — Thus addressed by the
jackal, the men, affiicfced with grief and full of affection for
tiie child, retraced their steps, and placi)ig the child's head
on their laps one after another, began to indulge in copious
lamentations. Summoned by their cries, the vulture, coming
to that spot, once more spoke unto them as follows.

* The allusion is to tho ?;tory of Rama having restored a dead
Brahmana boy. Daring Rlma's righteous reign there were no prema-
tnre deaths in his kingdom. It happened, however, one day tliat a
Brfilunana father came to Rama's court and complained of the prema-
ture death of his son. Rama instantly began to enquire after the cause.
Some sinful act in some corner of the kingdom, it was suspected, had
caused the deed. Soon enough Rama discovered a Cudra of the name
of Camviika engaged in the heart of a deep forest in ascetic penances.
The king instantly cut off the man's head inasmuch as a Cudra by birth
had no right to do wliat that man was doing. As eoon as rightcousjoaa
was upheld, the deceased Bvahmana boy re^'ived. {Rlmlyann, Uttarj
kdnd-am). — T, i

^i^sana Farra.] (!Xnti pauva, 603

"■'The vultiiro sai<l, — Why are ym halhlng i.his r-hihi with
your tears ? Why are you {tressing him in this I'ashioii with
the touch of your pah«s i At the command of the grim
king of justice the child has been scut to that sleep which
knows no waking.'^ Those that arc endued with the merit of
penances, those that are possessed of wealth, those that hava
great intelligence, in fact, all succumb to death. Even thb
is the place intended for the dead," It is always to be seen,
thit kinsmen, casting off thousands of kinsmen young and
old, pass their nights and days in grief, rolling on the bara
ground."' Cease this ardour in putting on the trappings of
woe. That this child would come back to life is what passes
belief." He will not get back his life at the bidding of the
jackal. If a person once dies and takes leave of his body,
his body never regains animation.'" Hundreds of jackals, hy
laying down their own lives,* will not succeed in reviving
this child in hundreds of years.'" If, however, Rudra, or
Kumara, or Brahman, or Vishnu, grant him a boon, then only
may this child come back to life !'' Neither the shedding of
tears, nor the drawing oi' long sighs, nor copious lamentations,
will bring back this one to life !"* Myself, the jackal, you
all, and all the kinsmen of this one, with all our merits and
sins, are on the same road (that this one has taken).'" For
this reason one possessed of wisdom should, from a distance,
avoid behaviour that displeases others, har.sh speeches, the in-
fliction of injury on others, the enjoyment of other people s
wives, and sin and falsehood !'" Carefully seek righteousness,
truth, the good of other.s, justice, compassion for all creaturcF,
sincerity, and honesty !^' They incur sin who, while living.
do not cast their eyes upon their mothers and fathers and
kinsmen and friends 1" What will you do, by crying, for
him after death, that .seos not with his eyes and that tiin
not in the least ?'' — Thus addressed, the men, overwhelmed
with sorrow and burning with grief on account of their
affection for the child, departed for their homes, leaving tho
body (on the crematorium')."*

* Literally, 'by giving up their o^n boiies, '— T|
6i

f;OS MAHAi^nABATA," [ApaddhttTmcinti*

'•'The jackal sakl, — Alas, terrible is this world of mortals!
Here no crejiture cau escape. Every creature's period of life,
again, is short. Beloved friends are always departing.^^ It
aboundj with vanities and falsehoods, with accusations and
€vil reports! Beholding again this incident that enhances
pain and grief, I do not for a moment like this world of
men!*' Alas, fie on you, ye men, that thus turn back, like
foolish persons, at the vulture's bidding, though you are burn-
in «• with orief on account of the death of this child !" Ye
cruel wights, how can you go away, casting off parental
affection upon hearing the words of a sinful vulture of un-
eleanse'd soul ?^^ Happiness is followed by misery, and misei-y
by happiness. In this world which is enveloped by both
happiness and misery, noise of these two exists uninterrupted-
ly/^ Ye men of little understandings, whither would ye go,
casting oft' on the buare ground this child of so much beauty,
this son that is an ornament of your race P'* Verily, I cannot
dispel the idea fi'om my mind that this child endued with
comeliness and youth and blazing with beauty is alive !^^ It
is not meet that he should die.* It seems that ye are sure to
obtain happiness ! Ye that are afflicted with grief on account
of the death of this child will surely have good luck today !"-
Anticipating the probability of inconvenience and pain (if
you remain here for the night) and fixing your hearts on your
own comiort, whi.her would you, like persons of little in-
telligence, go, leaving this darling ?t — '"

"Bhishma continued, — 'Even thus, O king, the kinsmen of
the deceased child, unable to decide upon what they should
do, were, for the accomplishment of his own purpose, induced
by that sinful jackal who uttered agreeable falsehoods, — that
denizen of the crematorium who wandered every night in
fjuest of food, — to stay in that place.^^'^'^

" 'The Vulture said,— Dreadful is this spot, this wilder-
■ness, that resounds with the screech of owls and teems with

* /. e., he is sure to come back to life. — T.

t Verse 92 and tlie iirst line of 93 are dilTerentlv read in the

Soiubay text, The Bengal reading'! are better.~T»

clsana Farva.] canti p.vrva. 507

spitibs and Yakahas and Rdlci>hasas.^'^ Terrible and awful,
its aspect is like that of a mass of blue clouds. Casting off-
the dead body, finish the funeral rites !" Indeed, throwing
away the body, accomplish those lites before the sun sets and
before the points of the horizon become enveloped in gloom P*
The hawks are uttering their harsh cries. Jackals are howl-
ing fiercely. Lions are roaring. The sun is setting,"" The
trees on the crematorium are assuming a dark hue in conse-
quence of the blue smoke of the funeral pyres. The carnivo-
rous denizens of this place, afflicted with hunger, arc yelling
in rage.^"' All those creatures of horrible forms that live in
this frightful place, all those carnivorous animals of grim
features that haunt this desert, will soon assail you.^**^ This
wilderness is certainly frightful. Danger will overtake you.^"^
Indeed, if you listen to these false and fruitless words of the
jackal against your own good sense, verily, all of you are sure
to be destroyed !^°* —

" 'The jackal said, — Stay where you are ! There is no fear
even in this desert as long as the sun shines. Till the god of
day sets, do ye remain here hopefully, induced by parental
affection !^"* Without any fear, indulging in lamentations as
ye please, continue to look at this child with eyes of affection.
Frightful though this v/ilderness be, no danger v/ill overtake
you.^"' In reality this wilderness presents an aspect of quiet
and peace. It is here that the Pitris by thousands took leave
of the world. Wait as long as the sun shines 1 What are this
vulture's words to you f'-"*^ If with stupified understandings
ye accept the cruel and harsh speeches of the vulture, then,
j'our child will never come back to life !'^"^ —

"Bhishma continued, — 'The vulture then addressed those
men, saying that the sun had set. The jackal said that it
was not so. Both the vulture and the jackal felt the pangs
of hunger and thus addressed the kinsmen of the dead child.^"^
Both of them had girded up their loins for accomplishing their,
respective purposes. Exhausted with hunger and thirst, they
thus disputed, having recourse to the scriptures.'*" Moved
(alternately) by these words, sweet as nectar, of those two
creaturcsj viz.i the bird and the beast, both of whom wcro

tOS MAiiABnARATA. [Apaddharmdnv^

endued with the wisdom of knowledge, the kinsmen at one
time wished to go away and at another to stay there.>^" At
last, moved by grief and chcerlessness, they waited there,
indulging in bitter lamentations. They did not know that the
beast and the bird, skilled in accomplishing their own purposes,
had only stnpitied them (by their addrosses).^^^ While the
bird and the beast, both possessed of wisdom, were thus dis-
puting and while the kinsnien of the deceased child sat listei>-
ing to them, the great god Cankara, urged by his divine
S230use (Uma), came there with eyes bathed in tears of com-
passion/^^ Addressing the kinsmen of the deceased child, the
god said, — I am Cankara the giver of boons ! — With hearts
heavy with grief, those men prostrated themselves before the
great deity and said unto him in reply,^^^ — Bereft of this one
•who was our only child, all of us are on the point of death !
It behoveth thee to grant us life by granting life to this our
son !'^* — Thus solicited, the illustrious deity, taking up a
quantity of water in his hand-;, granted unto that dead child
life extending for a hundred years.^^" Ever employed in the
good of all creatures, the illustrious wielder of Pinaka grant-
ed a boon unto both the jackal and the vulture in conse-
quence of which their hunger was appeased.^^" Filled Avith
delight and having achieved great prosperity, the men bowed
unto the god. Crowned with success, they then, 0 king, left
that spot in great joy.'^^ Thrjugh persistent hopefulness and
firm resolution and the grace of the great god, the fruits of
one's acts are obtained without delay.^^^ Behold, the com-
bination of circumstances and the resolution of those kini3-
men ! While crying with agonised hearts, their tears were
■wiped and dried up l^'-^ Behold, how within only a short time,
through their steadiness of resolution, they obtained the grace
of Cankara, and their affticbions dispelled, they were made
happy !^'^" Indeed, through Cankara's grace, O chief of the
Bharatas, those sorrowing kinsmen were filled with amazement
and delight at the restoration of their child to life '^^' Then,
O king, casting off that grief of which their child had been
the cause, those Brahmanas, filled with delight, quickly went
back to their town, taking the restored child with them,

j^^sana rurva.] C.vnti parva. 609

Behaviour like this has boon laid down f«»r all tlio four
orders.*" By frequently listening to this auspicious story
fraught with virtue, profit, and salvation, a man obtains
happiness both here and hereafter.' "'"

Section CLIV.

" Yudhishthira said, — 'If a person, weak, worthless, and
light-hoarte-l, 0 grandsirj, doth from folly provoke, by means
of unbecoming and boastful speeches, a powerful foe always
residing in his vicinity, competent to do good (when pleased)
and chastise (when displeased), and always ready for action,
how should chc former, relying on his own strength, act when
the latter advances against him in wrath and from desire of
exterminating him ?''"^

' Bhishma said, — 'In this connection is cited, 0 chief of the
Bhu'atas, the old story of the discourse between Calmali and
Pavana.* There was a lordly (^ilniall) tree on one of the
heights of Himavat. Having grown for many centuries, he
had spread out his branches wide around. His trunk also was
huge and his twigs and leaves were innumerable.'^ Under his
shade toil-worn elephants in rut, bathed in sweat, used to
rest, and many animals of other species also." The circum-
ference of his trunk was four hundred cubits, and dense was
the shade of his branches and leaves. Loaded with flowers and
fruits, it was the abode of innumerable parrots male and female.'
In travelling along their routes, caravans of merchants and
traders, and ascetics residing in the woods, used to rest under
the shade of that delightful monarch of the forest.* One day,
the sage Narad.t, O bull of Bharata's race, seeing the wide-ex-
tending and innuni3rable branches of that tree and the circum-
ference of his trunk, approached and addressed him, saying," —
O, thou art delightful ! O, thou art charming ! O foremost
of trees, O Calmali, I am always delighted at thy sight :^° O
charming tree, dalightful birds of diverse kinds, and elephants
and other animals, cheerfully live on thy branches and under
their shade !" Thy branches, O wide-branched monarch of
the forest, and thy trunk arc gigantic '. 1 never see any of

510 MAHABHARATA. [Apaddharm(i'iiii-

them broken I>y the god of wind l^' Is it, O child, the case
that Pavana is pleased with thee and is thy friend so that he
protects thee always in these woods ?^^ The illustrious Pavana
jDossessed of great speed and force movetli from their sites the
tallest and strongest trees, and even mountain summits !^*
That sacred bearer of perfumes, blowing (when he wills)
drieth up rivers and lakes and seas, including the very nether
region I^'"' Without doubt, Pavana protects thee through
friendship. It is for this reason that, though possesssed of
innumerable bra^iches, thou art istill graced with leaves and-
flowers l^^^ O monarch of the forest, this thy verdure is de-
lightful since these winged creatures, O child, filled with joy,
sport on thy twigs and branches !" During the season when
thou puttest forth thy blossoms, the sweet notes of all these
denizens of thy branches are heard separately when they
indulge in their melodious songs.'^ Then, again, O Ca'mali,
these elephants that are the ornaments of their species, bathed
in sweat and indulging in cries (of delight), approach thee
and find happiness here !'' Similarly, diverse other species of
animals inhabiting the wood^, contribute to adorn thee !
Indeed, 0 tree, thou lookest beautiful even like the mountains
of Meru peopled by creatures of every kind.-" Eesorted to
also by Brahmanas crowned with ascetic success, by others
engaged in penances, and by Yatis devoted to contemplation,*
this thy region, I think, resembles heaven itself!," — -'■

Section CLV.

" 'Narada said, — "Without doubt, O Cfilmali, the terrible
and irresistible god of wind always protects thee from friendli-
ness or amity.^ It seems, O Calmali, that a close intimacy
has come to subsist between thee and the Wind. It seems
thou hast said unto him these words, viz., — I am iliine ! — and

•* The word crimxni is used in Brahmanical litcvatm-e to signify
a certain order of ascetics or yatis that have renounced work for
meditation. It is also frequently employed to mpan a person of low life
(h- profession. It should be noted, however, that in Buddhistic litera-
ture the word came to be exclusively U'<ed for Buddhistic monks.— T.

rjisana Farva.] caxti pa?,va, 511

it is for this reason that the Wiud-goJ protects tlicc !" I do
not see the tree or mountain or mansion in this world thab
may not, 1 think, be broken by the Wind/ Without doubt,
thou standest here with all thy branches and twigs and leaves,
simply because, O Calmali, thou art protected by the Wind
lor some reason or reasons (unknown to us) ! — ■*

" 'The Calmali said, — The Wind, O regenerate one, 13
neither my friend nor mate nor well-wisher. Indeed, he is
neither my great Ordainer that he should protect me !" My
fierce energy and might, O Narada, are greater than the
Wind's. In truth, the strength of the Wind comes up to
about only an eighteenth part of mine I*^ When the Wind
comes in rago, tearing up trees and mountains and other things,
I curb his strength by putting forth mine.' Indeed, the Wind
that breaks many things has himself been repeatedly broken
by me. For this reason, O celestial lilshi, I am not afraid of
him even when he comes in wrath ! — ^

" 'NTirada said, — O Crdinali, thy perception seems to be
thoroughly perverse. There is no doubt in this. There is no
created thing which is equal to the Wind in strength." Even
Indra, or Yama, or Vaicjravana, tr Varuna the lord of the
waters, is not equal to the god of wind in might. What need,
therefore, be said of thee that art only a tree i*^" Whatever
creature in this world, O Calmali, docs whatever act, the illus-
trious Wind-god it is that is at all times the cause of that act,
since it is he that is the giver of lifo.^^ When that god exerts
himself with propriet}-, he makes all living creatures live at
their ease. When, however, he exerts improperly, calamities
overtake the creatures of the world.^- What else can it be
than weakness of understanding which induces thee to thus
withhold thy worship from the god of wind, tliat f remost of
craaturos in the universe, that being deserving of worship ^^^
Thou art worthless and of a wicked understanding. Indeed,
thou indulgest only in unmeaning brag ! Thy intelligence be-
ing contbunded by wrath ond other evil passions, thou spcakcst
only untruths, O Calmali ?* I urn certainly angry with Iheo
for thy indulging in such speeches '.^^ I shall myself report to
the god of wind all these derrogatory words of thine."' Ckaii^

iil2 MAHARIIARATA. [Apadilharriilirw

danas, and Sijandan<i,9, and ^^las, and Saralas and Deva-
rfirttsand Feiasas and Z^/m^iiyttiias and other trees of good
souls that are far stronger than thou art, have never, 0 thou
of wicked understanding, uttered such invectives against the
Wind"^^ AU of them know the might of the Wind as also the
might that is possessed by each of them. For these reasons
those foremost of trees buw down their heads in respect to
thitdeity.^^ Thou, however, through folly, knowest not the
infiaite might of the Wind. I shall, therefore, repair to the
presence of that god (for apprising him of thy contempt for
hi:n) !— ' "^^

Section OLVT.

"Bhishma continued, — "Having said these words unto tho
Calm^li, that foremost of all persons conversant with Brainna,
viz., Naradi, represented unto the god of wind all that the
CMlraali \\v\ said about him.^

" 'Narada said, — There is a certain Calmali on the breast
of Himavat, adorned with branches and leave?. His roots
extend deep into the Earth and his branches spread wide
around. That tree, O god of wind, disregards thee ? He
spoke many words frauglit with abuse of thyself. It is not
proper, O Wind, that I should repeat them in thy hearing.^
I know, 0 Wind, that thou art the foremost of all created
things. I know too that thou art a very superior and very
mi''-^hLy being, and that in wrath thou resemblest the Destroy-
er himself ! — '*

"Bhishma continued, — 'Heiring these words of Narada,
the god of wind, wending to that Calmali, addressed him in
raece and said as follows.*^

" 'The Wind-god said, — O Calmali, thou hast spoken in
derro 'ation of me before Narada. Know that I am the god of
wind. I shall certainly show thee my power and might l*" I
know thee well. Thou art no stranger to me. The puissant
Grand^ire, while engaged in creating the world, had for a time
rested under thee.^ It is in consequence of this incident that
I have hitherto shown thee grace. O worst of trees, it is for

f<fsrtHa Parvu.] canti parva. 513

this th it thou stan'lost unhrvnned, and not in conaoqueiice of
thy own might !' Thou regardost nic lightly as if I were a
vulgar thing. I shall show myself unto thcc ia such a way
that thou luayst not again disregard me !'*

"Bhishma continued, — 'Thus addressed, the CrUmali laugh-
ed in derision and replied, saying, — O god of wind, thou art
angry with me ! Do not fjrbear showing the extent of
thy might ;" Do thou vomit all thy wrath upon me! By
giving way to thy wrath, what wilt thou do to me ? Even if
thy might had been thy own (instead of being derived) I
would not still have been afraid of thee ! I am superior to
thee in might. I should not be frightened at thee !'^ They are
really strong that are strong in understanding. They, on tho
otlier hand, are not to be regarded strong that are possessed
of only physical strength!^' — Thus addressed, the Wind-god
said, — Tomorrow I shall test thy strength ! — After this, )iight
came.^^ The Calmali, concluding mentally what the extent
is of the Wind's might and beholding his ownself to be in-
ferior to the god, began to say to himself,^* — All that I said
to Narad \ is fivlse ! I am certainly inferior in might to the
Wind. Verily, he is strong in his strength.^'"* The Wind, as
Niirada said, is always mighty. Without doubt, I am weaker
than other trees.^*^ But in intelligence no tree is my equal.
Therefore, relying upon my intelligence I shall look at this
fear that arises from the Wind.''' If the other trees in the
forest all rely upon the same kind of intelligence, then, verily,
no injury can result to them from the god of wind when he
becomes angry.^^ All of them, however, are destitute of under-
standing, and, thoreforf^, they do not know, as I know, why or
how the Wind succeeds in shaking and tearing them up ! — ' "'■'

Section CLVII.

"Bhishma said, — "Having settled this in his mind, the
Ciilmali, in sorrow, himself caused all his branches, principal
and subsidiary, to be cut oftV Casting ort' his branches and
leaves and flowers, at morn the tree looked steadilv at tha
Wind as ke came to^vards him,' Filled with rage and breath-
ed

M^ MAHABEARATA, [ApacidhaillU'im''

ing hard, the "Wind advanced, felling large trees, towards thafc
spot where the C.ilmali stood.^ Beholding him divested of top
and branches and leaves and flowers, the Wind, filled with joy,
smilingly addressed that lord of the forest which had before
such a gigantic appearance, these words.*

""'The Wind said, — Filled with rage, O Calmali, I would
have done to thee precisely what thau hast done to thyself by
lopping off all thy branches 1^ Thou art now divested of thy
pi'cud top and flowers, and thou art now without thy shoots
and leaves. In consequence of thy own evil counsels, thou
hast been brought under my power ! — '"

"Bhishma continued, — 'Hearing these words of the Wind;,
the Crdmali felt great shame. Remembering also the words
that Narada had said, he began to repent greaitly for his folly/
Even in this way, O tiger among kings, a weak and foolish
person, by provoking the enmity of a powerful one, is at last
obliged to repent like the Calmali in story.* Even when pos-
sessed of equal might, people do not suddenly wage hostilities
with those that have injured them. On the other hand, they
display their might gradually, O king !' A person of foolish
tmderstanding should never provoke the hostility of one that
is possessed of intelligence. In such cases the intelligence of
the intelligent man penetrates (the subject upon which it is
employed) like fire penetrating a heap of dry grass.^'* Intelli-
gence is the most precious possession that a person can have.
Similarly, O king, a man can have nothing here more valu-
able than might.^*^ One should, therefore, overlook the wrongs
inflicted by a person possessed of superior strength, even as
(fae should overlook (from compassion) the acts of a child, an
idiot, or one that is blind or deaf. The wisdom of this say-
ing is witnessed in thy case, O slayer of foes !'^ The eleven
Akshauhinls (of Daryodhana), O thou of great splendour,
and the seven (collejted by thyself), were not, in might,
equal to the single-handed Arjuna of high soul.^^ All the
troops (of Diu'yodhana), therefore, were routed and slain by
that illustrious Pandava, that son of Pilka's chastiser, as he
coursed on the field of battle, relying on his oAvn strength.^*
I have, 0 Bharata, discoursed to thee of the duties of kings

(asana Pofna.] canti paeva. 515

and the morality of duties in detail. What else, 0 king, dust
thou wish to hear !' "'*

StCTioy CLVIII.

"Yudhislithira said, — 'I desire, O bull of Bharata's race,
to hear in detail the source from which sin proceeds and the
foundation upon which it rests V^

"Ehishma said^ — 'Hear, O king, what the foundation is of
sin ! Covefcousness alone is a great destroyer (of merit and
goodness). From covetoiisness proceeds sin.- It is from this
source that sin and irreligioiisness flow, together with great
i»iser3\ This covetousness is the spring of also all the cun-
ning and hypocrisy in the world. It is covetousness that makes
men commit sin.^ From covetousness proceeds wrath ; from
covetousness flows lust; and it is from covetousness that loss
of judgment, deception, pride, arrogance, and malice,* as also
vindictiveness, shamelessness, loss of prosperity, loss of virtue,
anxiety, and infamy, spring.^ Miserliness, cupidity, desire for
every kind of improper act, pride of birth, pride of learning,
pride of beauty, pride of wealth," pitilcssness for all creatures,
malevolence towards all, trustlessness in respect of all, in-
sincerity towards all,^ appropriation of other people's wealth,
ravishment of other people's wives, harshness of speech,
anxiety, propensity to speak ill of others," violent craving for
the indulgence of lust, gluttony, liability to premature death,
violent propensity towards malice, irresistible liking for false-
hood, unconquerable apetite for indulging the passions, insati-
able desire for indulging the car,' evil-sjieaking, boastful ness,
arrogance, abstention from duties, rashness, and perpetration
of every kind of evil act, — all these proceed from covetous-
Hcss.^" In life, men are unable, whether infants or youths
or men, to abandon covetousness. Such is the nature of
covetousness that it never decays even with the decay of
life." Like the ocean that can never be filled by the
constant discharge of even innumerable rivers of immeasur-
able depths, covetousness is incapable of being gratified by
aciiuibitions to any extent/' That covetousness, however,

51(5 MAHAunARATA. [Apaddharmanti-'

which is never gratified by acquisitions and satiated by the
accomplishment of desires, that which is not known in
its real nature by the gods, the Gandkarvas, the AsuraSt
the groat snakes, and, in fact, by all classes of beings, that
irresistible passion, along with that fully which invites the
heart to the unrealities of the world, should ever be conquered
by a person of cleansed soul/'"^* Pride, malice, slander, crook-
edness, and incipacity to hoar other jDOople's good, are vices,.
O descendant of Kuru, that are to be seen in persons of un-
cleansed soul under the domination of covetousness.''^ Even
persons of great learning who bear in their minds all the
voluminous scriptures, and who are competent to dispel the
doubts of others, show themselves in this respect to be of
weak understandings and feel great misery in consequence of
this passion/" Covetous men are wedded to envy and wrath.
They are outside the pale of good behaviour. Of crooked
hearts, the speeches they utter are sweet. They resemble,
therefore, dark pits whose mouths are covered with grass.^''
They attire themselves in the hypocritical cloak of religion.
Of low minds, they rob the world, setting up (if need be)
the standard of religion and virtue. Relying upon the
strength of apparent reasons, they create diverse kinds of
schisms in religion. Intent upon accomplishing the purposes
of cupidity, they destroy the ways of righteousness.^^ When
wicked-souled persons under the domination of covetousness
apparently practise the duties of righteousness, the conse-
quence that results is that the desecrations committed by
them soon become current among men.'" Pride, wrath,
arrogance, insensibility, paroxysms of joy and sorrow, and
self-importance, all these, 0 descendant of Kuru, are to be
.seen in persons swayed by covetousness.^"* Know that they
who arc always under the influence of covetousness are
wicked. I shall now tell thee of those about whom thott
askest, viz., those who are called good and whose practices
are pure.^^ ^hey who have no fear of an obligation to return
to this world (after death), they who have no fear of the
next world, they who are not addicted to animal food and
who have no liking for what is agr&eable and no dislike for

glsana Parva.] canti parva. 517

what is otherwise,*- they to whom good behavioiir is ever
d'3:\r, they in whom thore is soll'-rostraint, they to whom
pleisure an I pain aro equal, they Avho have truth fir their
high refuore,*^ they who give but not take, they wh*; have
compassion, they who worship PUrh, go Is, and guests, they
who are always ready to exert themselves (for the good of
others),'-* they who are universal benefi\ctors, they who are
possessed of great courage (of mind), they who observe all the
duties laid down in the scriptures, they who are devoted to
the good of all, they who can give their all and lay down their
very lives for others, are regarded as good and virtuous, O
Bharata !" Those promoters of righteousness are incapable
of being forced away from the path of virtue. Their conduct,
conformable to the model set by the righteous men of old, can
never be other wise.^*^" They are perfectly fearless ; they are
tranquil ; they are mild ; and they always adhere to the
right path. Full of compassion, they are always worshipped
by the good."^ They are free from lust and wrath. They are
not attached to any worldly object. They have no pride.
They are observant of excellent vows. They are always
objects of regard. Do thou, therefore, always wait upon them
and seek instruction from them.-* They never acquire virtue,
O Yudhishthira, for the sake of wealth or of fame. They
acquire it, on the other hand, because it is a duty like that
of cherishing the body.-" Fear, wrath, restlessness, and sor-
row do not dwell in them. Theirs is not the outward garb of
religion for misleading their fellow men. There is no mystery
with them.^" They are perfectly contented. Theirs is no
error of judgment arising from covetousness. They are always
devoted to truth and sincerity. Their hearts never fall away
from righteousness. Thou shouldst show thy regard for them
always, O son of Kunti ''^ They are never delighted at any
acquisition or pained at any loss. Without attachment to
anything, and freed from pride, they are wedded to the
quality of Goodness, and they cast an equal eye on all.'" Gain
and loss, w«al and woe, the agreeable and the disagreeable,
life and death, are equal in the eyes of those men of firm tread,
engaged iu the pursuit of (di\iac) knowledge, imd dc^olcd t-j

^13 MAHABHAR.vTA, [A paddharmlnU'

the path of tranquillity and rightconsncss.'^ Keeping thy
senses under restraint and without yielding to heedlessness,
thou shouldst always worship those bigh-souled persons who
boar such love for virtue. O blessed one, one's words become
productive of good only through the favor of the gods. Un-
der other circumstances, words produce evil consequence.*' "■*

Section CLIX.

"Yudhishthira said, — 'Thou hast said, O grandsire, thafe
the foundation of all evils is covetousncss. I wish, O sire, to
bear of ignorance in detail !*'•

"Bhi^hma said, — 'The person who commits sin through-
ignorance, who does not know that his end is at hand, and
who always hates those that arc of good behaviour, soon in-
curs infamy in the world.- In consequence of ignorance one
sinks into hell. Ignorance is the spring of misery. Through
ignorance one suffers afflictions and incurs great danger.'^

"Yudhishthira said, — 'I desire, O king, to hear in detail
the origin, the place, the growth, the decay, the rise, the root,
the inseparable attribute, the course, the time, the cause, and
the consequence, of ignorance. The misery that is felt here
is all born of ignorance !-j-'*~*

"Bhishma said, — 'Attachment, hate, loss of judgment, joy,
sorrow, vanity, lust, wrath, pride, procrastination, idleness,*
desire, aversion, jealousy, envy, and all other sinful acts
are all known by the common name of ignorance.^'' Hear
now, O king, in detail, about its tendency, growth, and other
features after which thou enquirest.^ These two, viz., igno-
rance and covetousncss, know, 0 king, arc the same (in subs-

* This is how Nilakanfeha "seems to explain the line. Bhishma is
anxious about the effect of his instructions. lie says that those ins-
tructions wouki bear fruit if the gods will it ; otherwise, his words
would go for nothing, however carefully he might speak. — T.

t The commentator explains that including the first, altogether 12
questions are put by Yudhishthira. — T.

J This is an answer to the firat question, viz., the general aspect of
ignorance.— T.

^/isana Parva.] canti parva. 51 S

tance). Both uro productive of the same fruits and sitinc
faults, O Bharata I" Ignorance has its origin in covetousness.
As covetousness grows, ignorance also grows. Ignorance exists
there where covetousness exists. As covetousness decreases,
ignorance also decreases. It rises with the rise of covetousness
Manifold again is the course that it takes.^*^ The root of cove-
tousness is loss of judgment. Loss of judgment, again, is its
inseparable attribute. Eternity is ignorance's course. The
time when ignorance appears is when the objects of cove-
tousness are not won.^^ From one's ignorance proceeds cove-
tousness, and from the latter proceeds ignorance. (Covetous-
ness, therefore, is both the cause and consequence of igno-
rance). Covetousness is productive of all faults. For these
reasons every one should avoid covetousness.^^ Janaka, and
Yuvana7wa, and Vrishadarbhi, and Prasenajit, and other
kings acquired heaven in consequence of their having repressed
covetousness.^^ Do thou also in the sight of all persons,
avoid covetousness by a strong resolution, O chief of the
Kurus ! Avoiding covetousness thou shi.lt obtain happiness
both here and in the next world.' "•*

Section CLX.

"Yudhishthira said, — 'O grandsire, 0 thou of virtuous soul,
what, indeed, is said to be productive of great merit* for a
person attentively engaged in the study of the Vedas and
desirous of acquiring virtue ?^ That which is regarded in this
world as productive of high merit is of diverse kinds as set
forth in the scriptures. Tell me, O grandsire, about that
which is regarded as such both here and hereafter !■ The path

■* The word Crcoyas has a peculiar meaning. It implies, literally,
the best of all thiug-i; hence, or^linarily, in .such pas.^ges, it means
beautitude or the highest happiness that one may aciinire in heaven.
It means also those acts of virtue by which that happiness may be ac-
quired. It should never be understood as applicable to anytiiing con-
nected with earthly happiness, unlcsss, of course, the cui.lext would
imply it.— T.

520 MAnAmiARATA. [Apaildharmanw

of duty is long and has innumerable branches, O Bharata !
Amongst those duties what are those lew that should, accord-
ing to thee, be preferred to all others for observance V Tell
me, O king, in detail, about that which is so comprehensive
and which is so many-branched !'*

"Bhishma said, — I shall speak to thee of that by which
thou mayst attain to high merit. Possessed as thou art of
wisdom, thou shalt be gratified with the knowledge I will
impart to thee, like a person gratified with having quaffed
nectar !" The rules of duty that have been uttered by the
great Rishis, each relying upon his own wisdom, are many.
The highest among them all is self-restraint.^ Those amongst
the ancients that were acquainted with truth said that self-
restraint leads to the highest merit. As regards the Brahma-
na in particular, self-restraint is his eternal duty.^ It is from
self-restraint that he obtains the due fruition of his acts.
Self-restraint, in his case, surpasses (in merit) charity and
sacrifice and study of the Vedas.'' Self-restraint enhances
(his) energy. Self-restraint is highly sacred. Through self-
restraint a man becomes cleansed of all his sins and endued
with energy, and as a consequence, attains to the highest
blessedness." We have not heard that there is any other duty
in all the worlds that can equal self-restrai)it. Self-restraint,
according to all virtuous persons, is the highest of virtues in
this world.'" Through self-restraint, O foremost of men, a
person nc |uires the highest happiness both here and hereafter.
Endued with self-restraint, one acquires great virtue.'^ The
self-restrained man sleeps in felicity and awakes in felicity,
and moves through the world in felicity. His mind is always
cheerful. ^^ The man who is without self-restraint always
suffers misery. Such a man brings upon himself many cala-
mities all born of his own faults.' ^ It has been said that in
all the four modes of life self-restraint is the best of vows.
I shall now tell thee those indications whose sum total is call-
ed. self-restraint.'* Forgiveness, patience, abstention from
injury, impartiality, truth, sincerity, conquest of the senses,
cleverness, mildness, modesty, stcadiness,^^ liberality, freedom
from wrath, contentment, sweetness of speech, benevolence.

f'*5(ina rayvn..\ canti tauva. ,'21

fraodom from inalire, — the uninn of all thcso i.s solf-rcstraint."'
It also consists, O son of Knra, of veneration lor ihc preceptor
and univcrs;*! compassion. The self-restrained niun avoids both
adulation and slander. Depravity, infamy, false speech,'" lust,
covetousncss, pride, arrogance, self-glorificatioo, fciir, envy
and disrespect, are all avoided by the self-restrained man.'''
Ho never incurs obloquy. He is free from envy, lie is never
gratified with small acquisitions (in the furm of earthly happi-
ness of any kind). He is even like the ocean which can never
be filled.*^" The man of self-restraint is never bound by the
attachments that arise from earthly connections like to those
involved in sentiments like these, — / aia Odnr, T/iou art
thine, TJicij arc in me, and I cdr in them.'''^ Such a man,
who adopts the practices of either cities or the woods, and
who never indulges in slander or adulation, attains to eman-
cipation.'^ Practising universal friendliness, and possessed of
virtuous behaviour, of cheerful soul and endued with know-
ledge of soul, and liberated from the diverse attachments of
the Earth, great is the reward that such a person obtain.-^ in
the world to come.*- Of excellent conduct and observant of
vluties, of cheerful soul aiid possessed of learning and know-
ledge of self, such a man wins esteem while here and
attains to a high end hereafter." All acts that are regarded
as good on Earth, all those acts that are practised by the
righteous, constitute the path of the ascetic possessed of know-
ledge. A person that is good never deviates from that path.-*
Retiring from the wor'.d and betaking himself to a life in the
woods, that learned person having a complete control over
the senses who treads in that path, in quiet of expectation of
his decease, is sure to attain to the state of Brnlnna.''' Flo

■* The sense is that such a man never sets his Iioart upon things o£
the Earth, iml accordingly these, when ac^uireil, can never sati>fy
him. His aspirations are so great ar.il so high above anything tiii.^
Earth can give him tliat tlie attainment of even the reijion of Brd/nnct
cannot, as the commentator cxphiins, gratify him. At first sight this
may look like want of contentment. But in reality, it is not -o. The
gramleur of his aspirations is sought to be enforced. Contentment applies
<»iil\- to ordinary ac.juisitions, including even blessedness in heaven.— T.

tKJ

522 MAnABHAi^ATA. [Aprttfdharmnmt'

who has no fear of any creature and of whom no creature ia
afraid, has, after the dissolution of his body, no fear to en-
counter.*^^ He who exhausts his merits (by actual enjoyment)
without seeking to store them up, who casts an equal eye
upon all creatures and jDractises a course of universal friendli-
ness, attains to 5ra/ima." As the tra-ck of birds along the
sky or of fowl over the surface of water cannot be discerned,
even so the track of such a person (on Earth) does not attract
notice,^* For him, O king, v/ho abandoning home adopts the
religion of emancipation, many bright worlds wait to be en-
joyed by him for eternity.-^ If, abandoning all acts, abandon-
ing penances in due course, abandoning the diverse branches of
study, in fact, abandoning all things (upon which worldly -mer^
set their hearts),^" one becomes pure in his desires, liberated
from all rest rain ts.-f of cheerful soul, conversant with self,
and of pure heart, one then wins esteem in this world and at
last attains to heaven.'^ That eternal region of the grandsire,
which is sprung from Vedic penances, and which is concealed
in a cave, can be won by only self-restraint.^"' He who takes
pleasure in true knowledge, who has become enlightened, and
who never injures any creature, has no fear of coming back to-
this world, far less, any fear in respect of the other.$"' There
is only one fault in self conftrol. No second fault is noticeable
in it. A person who has self-control is regarded by men 3s
weak and imbecile.''* O thou of great wisdom, this nttribute
has only one fault. Its merits are many. Bj forgiveness
(which is oiily another form of self-control), the man of self-
control may easily acquire innumerable worlds.''' What need
has a man of self-control for a forest ? Similarly, 0 Bharata,

■* /. e., Mioli a man is sure of attaining to a tlessecl end.— T.

i Such as distinctions of caste, of dress, of food, &.c., £\c.,—T.

* A reference to the region of Brahma, which is supposed to be
located within ere>7 heart. One reaches that region through penances
and self-deniaL Tlie sense, of course, is that his is that pure felicity
of the heart wlio has succeeded in driving off all evil passions there-
from.—T.

$ The word used here is Buddha?ya (genetive of Buddha). May
not this ver.^e be a reference to the Buddhistic idea of a Buddha l — T,

^nsana Purva.] canti pauva. 523

of what use is the forest to him that has no self-control ?
That is a forest where the man of self-control dwells, and Ihtit
is even a sacred asylum !' "^'

Vai(;.anipayana contimied, — ''Hearing these words of Bhish-
ma, Yudhishthira became highly gratified as if he had (piaffed
nectar.'^ Again the king ask-ed that foremost of virtuous
men. That perpetualer of Kuru's race (questioned by his
grandson) once more began to cheerfully discourse (on the
topic raised)."''^ ■

Section CLXT.

"Bhishma said, — They that are possessed of knowledg^e say-
that everything has penance for its root. That foolish person
who has not undergone penances does not meet with the
rewards of even his own acts.^ The puissant Creator created
all this universe with the aid of i>enances. After the same
manner, the Rishis acquired the Vedas through tlie power of
penances,'- It was by the aid of penances that the Grandsire
created food, fruits and roots. It' is by penance that persons
crowned with ascetic swccess behold the three worlds, with
rapt souls.^ Medicines and all antidotes to injurious subs-
tances, and the diverse acts (soon here), produce their intended
results through the aid of penance. The accomplishment of
all purposes depends upon penance.* Whatever things there
arc that are apparently unattainable are sure to be won by
the aid of i>enance. Without doubt, the R'ti^his obtained
their sixfold divine attributes through ijenancc.'^ A person
that drinks alcoholic stimulants, one that appropriates the
possessions of others without their consent, one guilty of
foeticide, one that violates one's preceptor's bed, are all cleans-
ed by penance properly practised.*"' Penances are of many
kinds. They exhibit themselves through various outlets. Of
all kinds of penance, however, that one may practice after
abstaining from pleasure and enjoyment, abstention from food
is the highest and best.^ The penance involved in abstention
from food ii superior, O king, to even compassion, Iruthful-
licss of speech, gifts, uud rcitnuniDcj ihc scuscs.' Xhero is

52-i . MAnABiiARATA. [A'pacUharmcimi*

110 act more difficult to accomplish than gift. There is no
mode of life that is superior to serving one's mother. There
is no creature superior to those that are conversant with the
three Vedas. Similarly, Renunciation constitutes the highest
penance." People keep their senses under control for taking
care of their virtue and heaven. In res])ect of such crntrol
over the senses as also in the acquisition of virtue, there is
no penance higher than abstention from food.^" The llishiSy
the gods, human beings, beasts, birds, and whatever other
creatures there are, mobile or immobile,'^ are all devoted to
penances, and whatever success they win is won through pe-
nance. Thus it was through penance that the gods acquired
their superiority.^" These (luminariei* in the firmament) that
have got their shares of felicity, are always the results of
penance. Without doubt, through penance the very status
of godhead may be acquired !' "^^

Section C'LXII.

"Yudhlshthira said, — 'Brahmanas and Riahis and Pitrid
and the gods all applaud the duty of truth. I desire to hear
of truth. Discourse to me upon it, O grandsire !' What are
the indications, O king, of truth ? How may it be acquired ?
What is gained by practising truth, and how? Tell me all
this !'-

'Bhishma said, — 'A confusion of the duties of the four
orders is never applauded. That which is called Truth always
exists in a pure and unmingled state in every one of those four
orders.^ With those that are good. Truth is always a duty.
Indeed, Truth is an eternal duty. One should reverentially
bow unto Truth. Truth is the highest refuge (of all).* Truth
is duty ; Truth is penance; 'J'ruth is Yoga; and Truth is the
eternal BraJtma. Truth has been said to be Sacrifice of a
high orjer.* Everything rests upon Truth.^ I .shall nov/
tell thee the forms of Truth one after another, and its indica-
tions also in due order.'' It behovcth thee to hear also as to-

* I, e., both are equally elHcaeious. — 1\

g<lsana Parva.] canti parva, 625

h)w Truth miiy bo ac]nirod. Tr;ith, O Blu'iratcv, as it exists
ill all the world, is of thirteon kind^.' Tlio forms that Truth
assumes are impartiality, self-control, for;^i\ciicss, modest}',
endurance, goodness," renunciation, contemplation, dignity,
fortitute. compassion, and abstention from injury. Those, O
great monarch, arj tlie thirteen f )rms of Truth !" Truth is
immutable, eternal, and unchangable. It may 1)6 acquired
through practices which do not militate with any of the other
virtues. It miy also be ac<]uired throui^h Yo'/a.^" When
desire and aversion, as also lust and A\rath, are destroye<1,
that attribute in consequence of which one is able to look
upon one's own self and one's foe, upon one's good and one's
evil, with an unchanging eye, is called impartiality.'^ Self-
control consists in never wishing f-r another man's possessions,
in gravity and patience and capacity to allay the fears of
others in respect to one's own self, and immunity from disease.
Tt may be ac|uired thro igh knowledge.^- Devotion to the
jiractice of liberality and the observance of all duties arc
regarded by the wise as constituting goodwill. One comes to
acquire universal goo.l-will by constant devotion to truth. i"*
As regards unforgiveness and forgiveness, it should be stated
that the attribute through which an esteemed and good man
endures both what is agreeable and disagreeable, is said to be
forgiveness. This virtue may well be acquired through the
practice of truthfulness.^* That virtue in consequence of
which an intelligent man, contented in mind rind speech,
achieves many good deeds and never incurs the censure of
others, is called modesty. It is acquired through (he aid of
righteousness.^" That virtue which forgives fur the sake of
virtue and profit is called endurance. It is a form of forgive-
ness. It is acquired through patience, and its purpose is to
attach people to one's self."^ The casting off of affections
as also of all earthly possessions, is called renunciation. Ro-
ininciation can never be acquired except by one whf» is
divested of wrath and malice.'' That virtue in consequence
of which one does good, with watchfulness and care, to all
creatures is called goodness. It hath no particular shape
and consists in the divestment of all sclfi-h attaebmcuts.''"

526 MAUABiiARATA. [ApacldharmanU'

That virtue owing to which one remains unchanged in happi- ,

11 ess and misery is called fortitude. That wise man who- ,

desires his own good always practices this virtue.^'' One j

should always practise forgiveness and devotedness to truth. .

That man af wisdom who su<;ceeds in casting off joy and

fear and wrath, succeeds in acquiring fortitude.-** Abstentio:^

from injury as regards all creatures in thought, word, and •

deed, kindness, and gift, are the eternal duties of those who I

I
are good.-' These thirteen attributes, though apparently dis- I

tinct from one another, have but one and the same forn>, I

viz., Truth. All these, O Bharata, support Truth and streng- !

then it.-- It is impossible, O monarch, to exhaust the merits j

of Truth. It is for these reasons that the- Brahmanas, the ■

Pltris, and the gods, applaud Truth," There is no duty i

which is higher than Truth, and no sin more heinous than ;

untruth. Indeed, Truth is the very foundation of righteous- I

iiess. Fur this reason ©ne should never destroy Truth.-* !

From Truth proceed gifts, and sacrifice with presents, as well j

as the threefold Agnihotras, the Vedas, and everything else |

that leads to righteousness."^ Once on a time a thousand

Horse-sacrifices and Truth were weighed aojainst each other '

in the balance. Truth weighed heavier than a thousand i

Horse-sacrifices.' "^'^ '

Section CLXIII. i

"Yudhishthira said, — 'Tell me, O thou of great wisdom, '

everything about that from which spring wrath and lust, ;

O bull of Bharata's race, and sorrow and loss of judgment, i

and inclination to do (evil to others), and jealousy and malice '

and pride, and envy, and slander, and incapacity to bear the j

good of others, and unkind ness, and fear. Tell me every- j

thing truly and in detail about all these !''"" !

"Bhishma said, — 'These thirteen vices are regarded as very ;

powerful foes of all creatures. These, O monarch, approach i

and tempt men from every side.^ They goad and afflict a ^

heedless man or one that is insensate. Indeed, as soon as

j

they sec a person, they assail him powerfully like wolves jump- '■

^^sann Purva.] canti pap.va. 527

ing upon tlicir prey/ From these proceed all kinds of grief.
From these proceed all kinds of sin. Every mortal, O fore-
most of men, should always know this.*"' I .«hall now speak
to thee of their origin, of the objects upon which they rest,
and of the means of their dcstrnction, O lord of Earth !
Listen, first, O king, with undivided attention, to the origin
of wrath truly and in detail !" Wrath springs from covetons-
ness. It is strengthened by the faults of other.-?. Through
forgiveness it remains dormant, and through forgiveness it
disappears," As regards lust, it springs from resolution. In-
duU-^ence strengthens it. When the man of wisdom resolute-
ly turns away from it, it disappears and dies.'* Envy of
others proceeds from between wrath and covetousness. It
disappears in consequence of compassion and knowledge of
self. In consequence of compassion for all creatures, and of
that disregard for all worldly objects (that Knowledge brino-s
in its train), it disappears. It also arises from seeing the
faults of other people. But in men of intelligence it rpiickly
disappears in consequence of true knowledge.*" Loss of
judgment has its origin in ignorance and proceeds from sin-
fulness of habit. When the man whom this fault assails
begins to take delight in (the company and counsels of ) wise
men, the vice at once and immediately hides its head,^**
Men, O thou of Kuru's race, see conflicting scriptures. From
that circumstance springs the desire for diverse kinds of
action. When true Knowledge has been gained, that dosiro
is allayed.'^ The grief of an embodied creature proceeds
from affection which is awakened by separation. When
however, one learns that the dead do ))ot return (whatever
the grief one may feel for them), it subsides.'" Incapacity
to bear other people's good proceeds from wrath and covetou.s-
ness. Though compassion for every creature and in conse-

* In the Bengal texts, vei'se J> i> a tri|,let. In the second line the
correct reading is nirrcdi'it and not nirdccAt. xiradya i^ fault, Vini-
rartate \s iinderstood at end of the third line, as suggeste*! liy Nila-
kantha. Both the Bengali versions of 9 are incomplete, tin- B^n•d\v.^n
being also incorrect. — T.

52^ MAHAP.TIARATA. [Apaddharmdn II'

quenco of a disregard for all earthly objects, it is extiiiguish-
od.'^ Malice proceeds from the abandonment of truth and
indulgence in wickedness. This vice, O child, disappears in
consequence of one's waiting upon the wise and good.'"*
Pride, in men, springs from birth, learning, and prosperity.
When those three, however, are truly known, that vice ins-
tantly disappears.^'' Jealousy springs from lust and delight
in low and vulgar people. In consequence of wisdom it is
destroyed.'" From errors (of conduct) inconsistent with the
ordinary course of men, and through disagreeable speeches
expressive of aversion, slander takes its rise. It disappears,
O king, upon a survey of the whole world." When the per-
son that injures is powerful and the injured one is unable to
avenge the injury, hate shows itself. It subsides, however,
through kiiidlinoss.^^ Compassion proceeds from a sight of
the helpless and miserable persons with whom the world
aboundo. That sentiment disappears when one understands
the strength of virtue.*^" Covetousness in all creatures spring
from ignorance. Beholditig the instability of all objects of
enjoyment, it suffers destruction.-" It has been said that
tran([nillity of soul can alone subdue all these thirteen faults.
All these thirteen faults stained the sons of Dhritarashtra.
Thyself, always desirous of truth, hast con(i[uered all of those
vices in consequence of thy regard for seniors.' "-^

Section CLXIV.

" Yudhishthira said, — 'I know what benevolence is, in
conse|uence of my observation of persons that are good. I
do not however, know them that are malevolent, nor the
nature of their acts, O Bharata.^ Indeed, people avoid male-
volent persons of cruel deeds even as they avoid thorns and
pitfalls and fire.- It is evident, O Bharata, that he who is
malevolent is sure to burn (with misery) both here and here-

■* The coiiiiiieiitator explains that ooinpas^ioii, like the faults en-
umerated above, agitates the liea)-t and should be checked for the sake
of indiviiliial happiness or tranquillity of soul. — T.

f<tsana Parva.] canti paivVa. 529

after. Therefore, O thou of Kuril's race, toll me what, in
truth, the acts of such a person are !'^

"Bhishma said, — 'Malevolent persons always do wicked
acts and feel an irresistible inclination fur doing them. They
slander othtr-i and incur oblo:iuy themselves. They always
reorard themselves as cheated of what is their duo.* A male-
volent person brags of his own acts of charity. He sees others
with malicious eyes. He is very mean. He is deceitful,
and full of cunning. He never gives others their dues. He
is arrogant. He keeps evil company and is always boastful."*
Ho fears and suspects all with whom he comes into contact.
He is of foolish understanding. He i»racti.ses miserliness.
He praises his associates. He cherishes an inordinate aversion
and hatred for all recluses who have retired into the woods."
He takes delight in injuring others. He is utterly regard-
less of distinguishing the merits and faults of others. He is
full of lies. He is discontented. He is exceedingly covetous,
and always acts cruelly.^ Such a person regards a virtuous
and accomplished man as a pest, and thinking everybody else
to be like himself never trusts any one.^ Such a person pro-
claims the faults of other people however unsuspected those
faults might be. With regard to such faults, however, as are
similar to those that stain his own self, he does not refer to
them even remotely, for the sake of the advantage he reaps
from them," He regards the person that does him good as a
simpleton whom he has cleverly deceived. He is filled with
regret for having at any time made any gift of wealth even
unto a benefactor.^" Know him for a malevolent and a wicked
person who quietly and alone takes e libles and drinks and
other kinds of fjod that are regarded choice, even when per-
sons are standing by v/ith wishful eyes.'^ He, on the other
hand, who dedicates the first portion to Brahmanas and takes
what remains, dividing it with friends and kinsmen, attains to
groat felicity in the next world and infinite happiness here.'*
I have now, O chief of the Bharatas, said unto thee what the
indications are of the wicked aiid malevolent man. Such a
person should always be avoided by a man of wisdom.'"'^

07

[Ap<tdilkarm nil*

Section OLXVI.

"Bhishma said, — 'For enabling such pious and impoverish-
ed Brahmanas as have been robbed of their wealth (by
thieves), as are engaged in the performance of sacrifices, as
are well conversant with all the Vedas, and as are desirous
of acquiring the merit of righteousness, to discharge their
obligations to preceptors and the Fitris, and pass their days
in reciting and studying the scriptures, wealth and know-
ledge, O Bharata, should be given. *^"- Unto those Brah-
manas that are not poor, only the Dakshina,^ O best of the
Bharatas, should be given ! As regards those that have fallen
away (in consequence of their sinful deeds) from the status
of Brahmana, uncooked food should be given to them outside
the limits of the sacrificial altar.+"' The Brahmanas are the
Vedas themselves and all the Sacrifices with large presents.
Desirous of excelling one another, they always perfonn sacri-
fices, impelled by their virtuous inclinations. The king
should, therefore, make presents of diverse kinds of valuable
wealth unto them.* That Brahmana who hath a sufficiency
of stores for feeding his family for three or more years, de-
serves to drink the Soma.W If notwithstanding the presence
of a virtuous king on the throne, the sacrifice begun by any
body, but especially by a Brahmana, cannot be completed for
want of only a fourth part of the estimated expenses,'"' then
the king should, for the completion of that sacrifice, take
away from his kinsmen the wealth of a Vai^ya that is possess-
ed of a large flock of cattle but that is averse from sacrifices

■" In India, from the remotest times, preceptors are excluded from
charging their pupils any fees for the instruction they give. No doubt,
a final fee, called Gurudakshind, is demandable, but that is demand-
able after the pupil has completed his studies. To sell knowledge for
money is a great sin. To this day in all the indcgenous tales of the
country, instruction is imparted free of all charges. In addition to
this, the pupils are fed by their preceptors. The latter, in their turn,
-are supported by the charity of the whole country. — T.

t Vakshind h the presenter gift made in sacrifices. — T.

X Vahirvedichdkrita &c. is the correct reading. — T.

$ /. e., such a person may perform a grand sacrifice in which Soma
■ is offered to the gods and drunk by the sacrificer and the priests. — T,

^(ieana Parva] canti parva. 531

and abstains from <iiuifriiig Soma.'' The Cudra ha.T no
competence for performing a sacrifice. The king shonld,
therefore, take away (wealth for such a purpose) from a
Cudra house of ours."*^^ The king should also, without any
scruple, take away from their kinsmen the wealth of him
who does not perform sacrifices though jiossessed of a hun-
dred kine and also of him who abstains from sacrifices though
possessed of a thousand kinc." The king should always pub-
licly take away the wealth of such a person as docs not prac-
tise charity. By acting in this way the king earns great
merit.^° Listen a^-ain to me. That Brahmana who has been
forced by want to abstain from six meals,t may take away
without permission, according to the rule of a person that
cares only for today without any thought of the morrow,
only what is necessary for a single meal, from the husking
tub or the field or the garden or any other place of even a
man of low pursuits. He shouldi however, whether asked or
unasked, inform the king of his act.|.""^'' If the king be
conversant with duty he should not inflict any punishment
upon such a Brahmana. He should remember that a Brah-
mana becomes affticted with hunger only through the fault
of the Kshatriya.T'^ Having ascertained a Bruhmana's learn-
ing and behaviour, the king should make a provision io^
him, and protect him as a father protects the son of his own
loins.'* On the expiry of every year, one should perform the
Vai(;.}j(inara sacrifice {i( he is unable to perform any animal
or ^07)^a sacrifice). They who arc conversant with religion
say that the practice of an act laid down in the alternative,
rs not destructive of virtue.^'* The Vi^-ivcdcvas, the Suddhyas,
the Brahmanas, and great Rishis, fearing death in seasons

■>■ The Burtlwan translator, nii-lcd by the particle fkJ», .supposes
that this vevse contains an injunction agaimt the spoliation of a Cudra.
The fact is, the nah here is equal to 'ours'. — T.

t /. c, who has fasted for three whole day?. — T.

t Acwasluna vidhAna is the rule of providing only for today without
thinking of the tuorrow. — T.

^ The sense, of course, is that if a Brahmana starve?, ti.at is due
to the kings having neglected his duty of providing for him, — T.

532 MAHABHARATA, [Apaddharmami^

of distress, do not scruple to have recourse to such provision.-?
in the scriptures as have been laid down iu the alternative.^''*
That min, however, who while able to live according to the
primary provision, betakes himself to the alternative, comes to
be regarded as wicked person and never succeeds in winning
any felicity in heaven. ^^ A Brahman a conversant with the
Vedas should never speak of his energy and knowledge to the
king. (It is the duty of the king to ascertain it himself ).'*
Comparing again the energy of a Brahmana with that of the
king, the former Avill always be found to be superior to the
latter.^'' For this reason the energy of the Brahmanas can
scarcely be borne or resisted by a king. The Brahmana is
said to be creator, ruler, ordainer, and god.-" No word of
abuse, no dry speeches, should be addressed to a Brahmana.
The Kshatriya should cross all his difficulties by the aid of
the might of his arms.-^ The Vai^ya and the Cndra should
conquer their difficulties by wealth ; the Brahmana should do
so by mantras and homa. None of these, viz., a maiden, a
youthful woman, a person unacquainted with mantras, an
ignorant wight,-- or one that is impure, is competent to pour
libations on the sacrificial fire. If any of these do so, he or
she is sure to fall into hell, with him for whom they act.
For this reason, none but a Brahmana conversant with the
Vedas and skilled in all sacrifices should become the pourer
of sacrificial libations.-^ They who are conversant with the
scriptures say that that man who, having kindled the sacri-
ficial fire, does not give away the dedicated food as Dahshina,
is not the kiudler of a sacrificial fire.'-* A person should,
with his senses under control, and with proper devotion, do
all the acts of merit (indicated in the scriptures). One
should never worship the deities in sacrifices in which no
Dakshma is given.^"^ A sacrifice not completed with DahsJdnd,
(instead of producing merit) brings about the destruction of
one's children, animals, and heaven. Such a sacrifice des-
troys also the senses, the fame, the achievements, and the
very period of life, that one has."" Those Brahmanas that
lie with women in their season, or who never perform sacri-
fices, or whose families have no members conversant with the

fisana Parva.] canti parva. 533

Vedas, are rescardcd as Ciidras in act.*-' That Brahniana
who, having married a Oudra girl, resides for twelve coiitiiui-
oiis years in a village which has only a well t\<r its water
supply, becomes a Cndra in act.'^" That Brfihmana who sum-
mons to his bed an unmarried maiden, or suffers a Cudra,
thinking him worthy of respect, to sit upon the same carpet
with him, should sit on a bed of dry grass behiiid some
Kshatriya or Vai^ya and give him respect in that fiishion.-j*
It is by this manner that he can be cleansed. Listen,
O king, to my words on this subject.'" The sin that a Brilh-
mana commits in a single night by respectfully serving a
member of a lower order or by sporting with him in the same
spot or on the same bed, is cleansed by observing the prac-
tice of sitting behind a Kshatriya or a Vai(jya on a bed of
dry grass for three continuous years.'" A falsehood spoken
in jest is not sinful ; nor one that is spoken to a woman, O
king, nor one that is spoken on an occasion of marriage ;
nor one spoken for benefiting one's preceptor; nor one spoken
for saving one's own life. These five kinds of falsehood in
speech, it has been said, are not sinful.'^ One may acquire
useful knowledge from even a person of low pursuits, with
devotion and reverence. One may take up gold, without
any scruple, from even an unclean place.^' A woman that is
the ornament of her sex may be taken (for wife) from even a
vile race. Amrita, if extracted from poi.son, may be quaffed ;
women, jewels and other valuables, and water, can never,
according to the scriptures, be impure or unclean." For the
benefit of Brahmanas and kine, and on occasions of trans-
fusion of castes, even a Vai(;ya may take up weapons for his
own s?.fety.'* Drinking alcoholic liquors, killing a Brahmana,
and the violation of the preceptor's bed, are sins that,
if committed consciou.sly, have no expiation. The only ex-
piation laid down for them is death.''' The same may be said

* This verse is read differently in the Bombay text. — T.

t I follow Nilakautha in rendering abrShmanam manyavianah. It
may also mean 'regarding himself to be a fallen Brahmana (for the
time bciii".' — T.

534f ^MAHABnARATA. [A paddhavmanU'

of stealing gold, and the theft of a Brahmana's propert}'.
By drinking alcoholic liquors, by having congress with one
with whom congress i>> prohibited,-" by mingling with a
fallen person, and (a person of any of the other three
order.^) by having congress with a Brahmani woman, one
becomes inevitably fallen." By mixing with a fallen per-
son for one whole year in such matters as officiation in sacri-
fices and teaching and sexual congress, one becomes fallen.
One, however, does not become so by mixing with a fallen
person in such matters as riding on the same vehicle, sitting
on the same seat, and eating in the same line.^^ Excluding
the five grave sins that have been mentioned above, all other
sins have expiations provided for them. Expiating those
sins according to the ordinances laid down for them, one
should not again indulge in them."^ In the case of those
who have been guilty of the first three of these five sins, (viz.,
drinking alcoholic liquors, killing a Brahmana, and violation
of the preceptor's bed), there is no restriction for their
(surviving) kinsmen about taking food and wearing orna-
ments, even if their funeral rites remain unperformed when
they die. The surviving kinsmen should make no scruple
about such things on such occasions." A virtuous man should,
in the observance of his duties, discard his very friends and
reverend seniors. In fact, until they perform expiation, they
that are virtuous should not even talk with those sinners.*
A man that has acted sinfully destroys his sin by acting
virtuously afterwards and by penances.*"^ By calling a thief
a thief, one incurs the sin of theft. By calling a person thief
who, however, is not a thief, one incurs a sin just double
the sin of theft." The maiden who suffers her virginity to
be defloured incur.^ three-fourths of the sin of Brahmani-
cide, while the man that dcfiours her incurs a sin equal to
a fourth part of that of Brahmanicidc.^^ By slandering
Brahmanas or by striking them, one sinks in infamy for a hun-

* Verse 41 is a triplet. The second line, as read both in the Bengal
and the Bombay texts, seems to he vicious. The readinj; noticed by
J^ilakantha in \d>: notes is certainly better. I adopt it accordingly.— T,

gdsani Parva.] canti r.vnvA. o35

dral yeirs." By killing a Brfihrnana one sinks into licll for

a thousan'l years. No one, therefore, should speak ill of a

Brahmaiia or slay him.*^' If a person strike a Brfihrnana with

a weapon, he will have to live in hell for as many years as

the grains of dust that are soakod by the blood flowing from the

wounded.*'^ One guilty of foeticide becomes cleansed if ho

dies of wounds received in battle fought for the sake of kino

and Brahmanas. He may also be cleansed by casting hia

person on a blazing fire.**' A drinker of alcoholic liquors

becomes cleansed by drinking hot alcohol. His body being

burnt with that hot drink, he is cleansed through death in

the other world.f A Brahmana stained by such a sin obtains

regions of felicity by such a course and not by any other.'''

For violating the bed of a preceptor, the wicked-souled and

sinful wretch becomes cleansed by the death that results from

embracing a heated female figure of iron." Or, cutting off

his organ and testicles and bearing them in his hands, ho

should go on in a straight course towards the south-west

and then cast off his life.'''" Or, by meeting Avith death for

the sake of benefiting a Brahmana, he may wash off his sin.

Or, after performing a horse-sacrifice or a cow-sacrifice or an

Agnishtoma, he may regain esteem both hero and hereafter.*'

The slayer of a Brahmana should practise the vow of Bra/i-

onucharyya for twelve years and devoting himself to penances,

wander, holding in his hands the skull of the slain all the

time and proclaiming his sin unto all.*- He should even

adopt such a course, devoted to penances and leading the

life of an ascetic. Even such is the expiation provided for

* It shouM be noted that the word ftuticide used in such texts
frequently means all sins that are regarded as equivalent to fceticide.
Hence, killing a Brfihrnana is ftvticide. &c. — T.

t There is a material diirerence of reading in tliis verse. Following
the Bengal texts, the above ver.^ioii is given. The Bombay text runs aa
follows : 'upon his body being burnt therewith, or by death, he be-
comes cleansed.' The Bombay text seems to be vicious. Drinking is
regarded as one of tlie five heinous sins. The severer injnction con-
tained in the Bengal texts seems, therefor?, to be the correct reading. — T

53G MAHABUARATA. lApaddhavniiKU'

one who slays a woman quick with child, knowing her condi-
tion." The man that knowingly slays such a woman incurs
double the sin that follows from Brahmanicide. A drinker
of alcoholic liquor should live on frugal fare, practising Brah^
mackaryya vows, and sleep on the bare ground,^* and per-
form, for more than three years the sacrifice next to the
Agnislitoma. He should then make a present of a thousand
kine with one bull (unto a good Brahmana). Doing all this,
he would regain his purity.'^'' Having slain a Vai^ya one
should perform such a sacrifice for two years and make a
present of a hundred kine with one bull. Having slain a
Cudra, one should perform such a sacrifice for one year and
mike a present of a hundred kine with one bull. Having
slain a dog or bear or camel, one should perform the same
penance that is laid down for the slaughter of a Cudra.'^"
For slaying a cat, a ch isa, a frog, a crow, a reptile, or a rat,
it has been said, one incurs the sin of animal slaughter,
O king P' I shall n )W tell thoc of other kinds of expiations
in their order. For all minor sins one should repent or
practise some vow for one year.'"'' For congress with the wife
of a Brahmana conversant with the Vedas, one should for
three years practise the vow of Brahmacharyya, taking a
little food at the fourth part of the day. For congress with
any other woman (who is not one's wife), one should practise
similar penances for two years.'*'' For taking delight in a
woman's company by sitting with her on the same spot or on
the same seat, one should live only on water for three days.
By doing this he may cleanse himself of his sin. The same
is laid down for one who befouls a blazing fire (by throwing
impure things on it).''" He who, without adequate cause,
casts off his sire or mother or preceptor, surely becomes
fallen, O thou of Kuru's race, as the conclusion is of the
scriptures. Only food and clothes should be given, as the
injunction is,**^ unto a wife guilty of adultery or one confined
in a prison. Indood, the vows that are laid down fur a male
person guilty of adultery should be caused to be observed by
also a woman who is guilty of the same.''' That woman who
abandoning a husband of a superior caste, has congress with

^(isana Parva.] ca.nti pauva. 537

a vile person (of a lower order), should be caused by the
king to be devoured by dogs in a i)ublie place in the midst of
a large concourse of spectators.*" A wise king should cause
the male person committing adultery under such circumstan-
ces to be placed upon a heated bed of iron and then, placing
faggots underneath, burn the sinner thereon."^ The same
punishment, 0 king, is provided for the woman that is guilty
of adultery. The wicked sinner who does not perform expia-
tion within a year of the commission of the sin incurs demerit
that is double of what attaches to the (original sin.'"^ One
who associates with such a person for two 3'ears must wander
over the Earth, devoting himself to penances and living upon
eleemosynary charity. One associating with a sinner for four
years should adopt such a mode of life for five years.-f-^'" If
a younger brother weds before his elder brother, then the
younger brother, the elder brother, and the woman that is
married, all three, in consequence of such wedding, become
fallen.^^ All of them should observe the vows prescribed for
a person who has neglected his sacrificial fire, or practise th(i
vow of CIiAndi'dyana for a month, or some other painful vow,
for cleansing themselves of their sin."^ The younger brother,
wedding, should give his wife unto his unmarried elder
brother. Afterwards, having obtained the permission of the
elder brother, the younger brother may take back his Avife.
By such means may all three be cleansed of their sin.'" By
slaying animals save a cow, the slayer is not stained. The
learned know that man has dominion over all the lower
animals.'" A sinner, holding in his hand a yak-tail and an
earthen pot, should go about, proclaiming his sin. He should
every day beg of only seven families,^^ and live upon what
may thus be earned. By doing this for twelve days he
may be cleansed of his sin. He who becomes unable to bear
in his hand the yak-tail while practising this vow, should
observe the vow of mendicancy (as stated above) f"r one

* Tfie true reading is nigacchati and not niyacchati. The LurJwaa
translator has misunderstood the word p'ipam in tliis verse. — T.
t The Burdwan translator wrongly renders this verse. — T,

538 MAnxVEHARATA, [Apciddharmami"

whole year." Atiaongst men such expiation is the best. For
those that are able to practise charity, the practise of charity
has been laid down in all such casesJ'' Those who have faith
and virtue may cleanse themselves by giving away only one
cow."' One who eats or drinks the flesh, ordure, or urine, of a
dog, a boar, a man, a cock, or a camel, must have his investi-
ture of the sacred thread re-performed.'" If a /So?Jia-drinking
Brahmana inhales the scent of alcohol from the mouth of
one that has drunk it, he should drink warm water for three
days or warm milk for the same period.'" Or, drinking warm
water for three days he should live for that period upon air
alone. These are the eternal injunctions laid down for the
expiation of sin, especially for a Brahmana who has com-
mitted these sins through ignorance and want of judgment.' "^l

Section OLXVir. j

VaiQampayana said, — "Upon the completion of this dis-
course, Nakula who was an accomplished swordsman thus
questioned the Kuru grandsire lying on his bed of arrows.^

"Nakula said, — 'The bow, 0 grandsire, is regarded as the ;

foremost of weapons in this world. My mind, however, in- •

clines towards the sword, since when the bow, O king, is ;

cut off or broken, when steeds are dead or weakened, a good ;

warrior, well-trained in the sword, can protect himself by j
means of his sword.*-"'' A hero armed Avith the sword can,

single-handed, withstand many bowmen and many antagonists j

armed with maces and darts.* I have this doubt, and I feel .
curious to know the truth. Which, O king, is really the

foremost of weapons in all battles ?'^ How was the sword i

first created and for what purpose ? Who also was the first !

preceptor in that weapon ? Tell me all this, O grandsire !' "'^ \

Vai^ampayana continued, — "Hearing these words of the rj

intelligent son of Madri, the virtuous Bhishma, that complete ,^
master of the science of the bow, stretched upon his bed of

arrows, made this answer fraught with many refined words of ;

* Nilakantha correctly explains the connection of Susamgitah. — T,

g<lsana Parva.] canti parva. 530

delightful import, melodious with vowels properly placed,, and
displaying considerable skill, unt() the high-soulod Nukula,
that disciple of Droaa, endued with skilful training.'"^

"Bhishma said, — Hoar the truth, O son of Mildri, about
what thou hast asked me ! I am excited by this question of
thine, like a hill of red-chalk. *^^ In ancient times the uni-
verse was one vast expanse of water, motionless and sky less,
and without this Earth occupying any space in it.'^ Enveloped
in darkness, and intangible, its aspect was exceedingly awfuk
Utter silence reigning all over, it was immeasurable in extent.
In his own proper time the Grandsire (of the universe) took
his birth. ^" He then created wind, and fire, and the sun also
of great energy. He also created the sky, the heavens, the
nether regions. Earth, the directions,^^ the firmament with
the moon and the stars, the constellations, the planets, the
5'ear, the seasons, the months, the two fortnights (lighted
and dark) and the smaller divisions of timc.^* The divine
Grandsire then, assuming a visible form, begot (by power of
his will) some sons possessed of great energy.'^ They are the
sages Mirichi, Atri, Pulastya, Pulaha, Kratu, Va(;ishtha,
Angiras, and the mighty and puissant lord Rudra,^" and
Prachetxs. The last begat Daksha, who in his turn begat
sixty daughters. All those daughters were taken by regener-
ate sages for the object of begetting children upon them,*'
From them sprang all the creatures of the universe, including
the god-, Pitris, Gandharvas, Apsavas, diverse kinds of
Rdkshasas ,^'' birds and animals and fishes, monkeys, great
snakes, and diverse species of fowl that range tha air or sp( rt
on the water," and vegetables, and all beings that are ovipa-
rous or viviparous or born of filth. In this way the whole
universe consisting of mobile and immobile creatures sprang
into existence."" The universal Grandsire, having thus evoked
into existence all mobile and immobile creatures, then promul-
gated the eternal religion laid down in the Vedas.-' That

"* Nilakantha explains that the question of Nakula excited the heai'^t
of Bhishma and caused a flow of blood through hi;< woundir. Ileuce
Jjhisliina compares himself to a hill uf red chalk.— T,

^■^^ MAHABHAEATA. [Apaddharmanu-

religion was accepted by the gods, with their preceptors and
priests, the Adityos, the Vasus, the Rudras, the ISMdhyas,
the Marats, the Agwins,-- Bhrigu, Atri, Angiras, the Siddhas,
Ka^yapa rich in penances, Va^ishtlia, Gautama, Agastya,
Narada, Parvata," the Valkhillya Hishis, those other liishis
known under the names of Prabhasas, the Sikatas, the Ghri-
tapas, the Somavayavyas, the VaiQwanaras, the Marichipasj^*
the Akrishtas, the Hansas, those born of Fire, the Vanapras-
tha=, and the Pra^nis. AH of them lived in obedience to
Brahman." The foremost of the Danavas, however, setting
at naught the commands of the Grandsire, and yielding to
wrath and covetousness, began to cause the destruction of
righteousness.'"^" They were Hiranyaka9ipu, and Hiranyaksha,
and Virochana, and Camvara, and Vij)rachitti, and Prahlada,
and Namnchi, and Vali." These and many other Daityas and
Danavas, transcending all restraints of duty and religion,
sported and took delight in all kinds of wicked acts.-^ R.e-
j(arding themselves equal in point of birth with the gods,
they began to challenge them and the sages of pure behavi-
our.^" They never did any good to the other creatures of the
universe or showed compassion for any of them. Disregarding
the three well-known means, they began to persecute and
afflict all creatures by wielding only the rod of chastisement.-''
Indeed, those foremost of Asuras, filled with i^ride, forsook
every friendly intercourse with other creatures. Then the
divine Brahman, accompanied by the regenerate sage?,^^ pro-
ceeded to a delightful summit of Himavat, extending for a
hundred Yojanas in area, adorned with diverse kinds of
Jewells and gems, and upon whose surface the stars seemed to
rest like so many lotuses on a lake.''- On that prince of moun-
tains, O sire, overgrown with forests of flowering trees, that
foremost of the gods, viz., Brahman, stayed for sometime for
accomplishing the business of the world.^'^ After the lapse of
a thousand years, the puissant lord made arrangements for a
grand sacrifice according to the ordinances laid down in the
scriptures."* The sacrificial altar became adorned with liishis
skilled in sacrifice and competent to perform all acts appertain-
ing thereto, with faggots of sarificial fuel, and with blazing

flsana Farva.] canti parva. 541

fires.^*^ And it looked exceedingly beautiful in consequence of
the sacrificial plates and vessels having been all made uf gold.
All the foremost ones amono; the s[ods took their seats on it."°
The platform was further adorned with Satlas^jas all of whom
consisted of hicrh rerrenerate Yiib'/ris. I have heard fr <m the
Rishis that soon something very awful occurred in that sacri-
fice." It is heard that a creature sprang (from the sacrificial
fire) scattering the flames around him, and whose splendour
equalled that of the Moon himself when he rises in the firma-
ment spangled with stars.'* His complexion was dark like
that of the petals of the blue lotus. His teeth were keen.
His stomach was lean. His stature was tall. He seemed to
be irresistible and possessed of exceeding energy.'" Upon the
appearance of that being, the Earth trembled. The Ocean
became agitated with mountain billows and awful eddies.*"
Meteors, foreboding great disasters, shot through the sky.
The branches of trees began to fall down. All the points of
the compass became unquiet. Inauspicious winds began to
blow. All creatures began to quake with fear every moment.'"^
Beholding that awful ac^itation of the universe and that Being
sprung from the sacrificial fire, the Grandsire said these words
\uito the great Rishis, the gods, and the Gandharvas !*' —
This Being was thought of by me. Possessed of great energy,
his name is Asi (sword or scimitar). For the protection of
the world and the destruction of the enemies of the gods,
I have created him 1*^ — That being then, abandoning the furni
he had first assumed, took the shape of a sword of great splend-
our, highly polished, sharp-edged, and risen like the all-des-
tructive Being at the end of the Yuc^ct^* Then Brahman
made over that sharp weapon to the blue-throated Rudra who
has for the device on his banner the foremost of bulls, for en-
abling him to put down irreligion and sin.*'' At this, the divine
Rudra of immeasurable soul, praised by the great Rishis, took
up that sword and assumed a difterent shape.**' Putting forth
four arms, he became so tall that though standing on the
Earth he touched the very sun with his head. With eyes
turned upwards, and with every limb extended wide, he began
to vomit flames of fire from his mouth.*^ Assuming diverse

54:2 MABABniRATA. [AimiidJiar'nicinu-

complexions such as blue and white and red, and wearing a
black deer-skin studded with stars of gold/' he bore on his
forehead a third eye that resembled the sun in splendour.
His two other eyes, one of which was black and the other
tawny, shone very brightly.*" The divine Mahadeva, the bearer
of the ^ula, the tearer of Bhaga's eye, taking up the sword
whose splendour resembled that of the all-destructive Yufjii
fire,*^" and wielding a large shield v/ith three high bosses which
looked like a mass of dark clouds adorned with flashes of
lightning, began to perform diverse kinds of evolutions. Pos-
sessed of great prowess, he began to whirl the sword in the
sky, desirous of an encounter.'*^ Loud were the roars he
uttered, and awful the sound of his laughter. Indeed, O
Bharata, the form then assumed by Rudra was exceedingly
terrible.^^ Hearing that Rudra had assumed that form for
achieving fierce deeds, the Ddnavas, filled with joy, began to
come towards him with great speed,''^ showering huge rocks
upon him as they came, and blazing brands of wood, and
diverse kinds of terrible weapons made of iron and each endued
with the sharpness of a razor.^* The Ddnava host, however, bo-
holding that foremost of all beings, the indestructible Rudra,
swelling with might, became stupified and began to trcmble.'^'^
Although Rudra was alone and single-handed, yet so quickly
did he move on the field of battle with the sword in his arm
that the Asuras thought there were a thousand similar
Rudras battling with them.^" Tearing and piercing and
afflicting and cutting and lopping off and grinding down, the
great god moved with celerity among the thick masses of his
foes like a forest-conflagration amid heaps of dry grass spread
around.^^ The mighty Asuras, broken by the god with the
whirls of his sword, with arms and thighs and chests cut off
and pierced, and with heads severed from their trunks, began
to fall down on the Earth.^^ Others among the Ddnavas,
afflicted with strokes of the sword, broke and fled in all direc-
tions, cheering one another as they fled.*^" Some penetrated
into the bowels of the Earth ; others got under the cover of
mountains. Some Avent upwards ; others entered the depths
of the sea.'"'" During the progress o fthat dreadful and fierce

gfisana Parva.] canti parva, C43

battle, the Earth became miry with flesh and blood and horri-
ble sights presented themselves on every side."^ Strewn with
the fallen bodies of Ddnavas covered with blood, the Earth
looked as if overspread with mountain summits overgrown
with KingiUcas.^' Drenched with gore, the Earth looked ex-
ceedingly beautiful, like a fair-complexioned lady intoxicated
with alcohol and attired in crimson robes.'"* Having slain the
Ddnavas and re-established Righteousness on Earth, the aus-
picious Rudra cast off his awful form and assumed his own
beneficient shape/* Then all the Rishis and all the celestials
adored that god of gods with loud acclamations wishing him
victory."' The divine Rudra, after this, gave the sword, that
protector of religion, dyed with the blood of Ddnavas, unto
Vishnu with due adorations.*"' Vishnu gave it unto Marichi.
The divine Marichi gave it unto all the great Rishis. The
latter gave it to Vasava.'^' Vasava gave it to the Regents of
the world. The Regents, O son, gave that large sword to
Manu the son of Surya.*^^ At the time of giving it unto Manu,
they said, — Thou art the lord of all men ! Protect all crea-
tures with this sword containing religion within its womb.'^^
Duly meting out chastisement unto those that have transgress-
ed the barriers of virtue for the sake of the body or the mind,
they should be protected conformably to the ordinances but
never according to caprice.''^ Some should be punished Avilh
wordy rebukes, and with fines and forfeitures. Loss of limb or
death should never be inflicted for slight reasons."' — These
punishments, consisting of wordy rebukes as their first, are
regarded as so many forms of the sword. These are the shapes
that the sword assumes in consequence of the transgressions
of persons under the protection (of the king).*'- In time
Manu installed his own son K^hupa in the sovereignty of
all creatures, and gave him the sword for their protection.''
From Kshupa it was taken by Ikshaku, and from Ikshaku by
Pururavas. From Pururavas it was taken by Ay us, and
from Ayus by Nahusha." From Nahusha it was taken by

* D'trvdrum, DurvdrAdirii, Durv-fc/tddiui art' some of the re.idings
of the first line. — T.

Si-t MAHABiiARATA, [Apaddharmanw

Yayati, and from Yayati by Paru. From Puru it was taken
by Amurttaraya. From Amnrhtaraya it descended to the
royal BhumiQaya.'^ From Bhumif;aya it was taken by D ash-
man ta's son Bharata. From Bharata, 0 monarch, it was
taken by the righteous Ailavila."" From Ailavila it was taken
by king Dhundumara. From Dhundumara it was taken by
Kamvoja, and from Kamvoja it was taken by Muchukunda.'^
From Muchukunda it was taken by Marutta, and from Marut-
ta by Raivata. From Raivata it was taken by Yuvana9wa,
and from YLivana(;wa by Raghu."^ From Raghu it was taken
by the valiant Harina9wa. From Harina^wa the sword was
taken by Sunaka, and from Sunaka by the righteous-soulcd
Ucjinara. From the last it was taken by the Bhojas and the
Yadavas.'" From the Yadns it was taken by Civi. From
Civi it descended to Pratarddana. From Pratarddana it was
received by Ashtaka, and from Ashtaka by Prishada(;wa.^°
From Prishada^wa it was received by Bharadwaja, and from
the last by Drona. After Drona it was taken by Kripa. From
Kripa that best of swords has been obtained by thee with thy
brothers.^^ The constellation under which the sword was born
is Kritika. Agni is its deity, and Rohini is its Gotra.*
R:idri is its high preceptor.®^ The sword has eight names
which are not generally known. Listen to me as I mention
them to you. If one mentions tliese names, O son of Pandu
one may always win victory !^^ Those names then are Asi,
Vaigas(xna, KhwUja, sharp-edged, difficult of acquisition,
grirjarhha, victory, and protector of righteousness.^* Of all
weapons, O son of Madravati, the sword is the foremost. The
Puranas truly declare that it was first wielded by Maha-
deva.^° As regards the bow, aga'n, O chastiser of foes, it was
Prithu who first created it. It was with the aid of this wea-
pon that that son of Vena, while he governed the Earth
virtuously for many years, milked her of crops and grain
in profusion.**^ It behoveth thee, O son of Madri, to regard
what the Rishis have said, as conclusive proof. All persons
skilled in battle should worship the sword." I have now told

* Literally, family or clan ; here, origin. — T.

^Usana Parva,] canti pauva. 545

thee truly the first portion of thy query, in detail, about the
origin and creation of the sword, O bull of Bharata's race !*'
By listening to this excellent story of the origin of the sword,
a man succeeds in winning fame in this world and eternal
felicity in the next/ "''

SectiOxX CLXVII.

Vait^ampayana said,— "When Bhishma, after having said
this, became silent, Yudhishthira (and the others) returned
home. The king, addressing his brothers with Vidura form-
ing the fifth, said,^ — 'The course of the world rests upon.
Virtue, Wealth, and Desire. Amongst these three, which is
the foremost, which the second, and which the last, in iJoinfc
of importance ?- For subduing the triple aggregate (viz,j
lust, wrath, and covctousness), upon which of the first threo
{viz., Virtue, Wealth, and Desire) should the mind he fixed ?
It behoveth you all to cheerfully answer this question in words
that are true !'^ Thus addressed by the Kuru chief, Vidura,
who was conversant with the science of Profit, with the course
of the world, and with truth (that concerns the real nature
of things), and possessed of great brilliancy of intellect,
spoke first these words, recollecting the contents of the
scriptures.*

"Vidura said, — 'Study of the various scriptures, asceticism,
gift, faith, performance of sacrifices, forgiveness, sincerity of
disposition, compassion, truth, self-restraint, — these constitute
the possessions of Virtue.'* Do thou adopt Virtue. Let not
thy heart ever turn away from it ! Both Virtue and Profit
have their roots in these. I think that all these are capable
of being included in one term." It is by Virtue that the
Rishis have crossed (the world with all its difficulties). It is
upon Virtue that all the worlds depend (for their existence).
It is by Virtue that the gods attained to their position of
superiority. It is upon Virtue that Profit or Wealth rests.^
Virtue, O king, is foremost in point of merit. Profit is said
to be middling. Desire, it is said by the wise, is the lowcsfc
of the threo.^ For this reason, one should live with rea-

r^ifd MAUABUAEATA, [A paddharmlTiU'

trained soul, giving his attention to Virtue most. One
should also behave towards all creatures as he should towards

himself.' "^

Vai^ampayana continued,— "After Vidura had finished
what he had to say, Pritha's son Arjuna, well-skilled in the
science of Profit, and conversant also with the truths of both
Virtue and Profit, urged on (by the drift of Yudhishthira's
question), said these Avords.^"

"Arjuna said,— 'This world, O king, is the field of action.
Action, therefore, is applauded here. Agriculture, trade, keep
of cattle, and diverse kinds of arts,^^ constitute what is called
Profit. Profit, again, is the end of all such acts. Without Profit
or Wealth, both Virtue and (the objects of ) Desire cannot be
won. This is the declaration of the fruti}^ Even persons
of uncleansed souls, if possessed of diverse kinds of Wealth,
are able to perform the highest acts of virtue and gratify de-
sires that are apparently difficult of being gratified.^' Virtue
and Desire are the limbs of Wealth as the gruti declares.
With the acquisition of Wealth, both Virtue and the objects
of Desire may be won.^* Like all creatures worshipping Brah-
man, even persons of superior birth worship a man possessed
of Wealth.^'* Even they that are attired in deer-skins and
bear matted locks on their heads, that are self-restrained, that
smear their bodies with mire, that have their senses under
complete control, even they that have bald heads and that are
devoted Brahmachdrins, and that live separated from one
another, cherish a desire for Wealth.^'"' Others attired in
yellow robes, bearing long beards, graced with modesty, poss-
essed of learning, contented, and freed from all attachments,^^
become desirous of Wealth. Others, following the practices of
their ancestors, and observant of their respective duties, and
others desirous of heaven, do the same.^^ Believers and un-
belivers, and those that are rigid practicers of the highest
Yoga all certify to the excellence of Wealth.*'' He is said to
be truly possessed of Wealth who cherishes his dependants with
objects of enjoyment, and afflicts his foes with punishments.

* The aecoud line of 19 is unintelligible.— T.

fSsfrim Parva.]' canti parva. 647

Even this, 0 foremost of intelligent men, is truly my opinidii.^"
Listen, however, now to these two (viz., Nakuhi i\nd Sahado-
va) who are about to speak !' "^'

V"ai(;ampayana continued, — "After Arjuna hud ceased, the
two sons of Mfidri, viz., Nakula and Sahadeva, said these
words of high import.-"

"Nakula and Sahadeva said, — 'Sitting or lying, walking
or standing, one should strive after the acquisition of Wealth
even by the most vigorous of mcans,^^ If Wealth, which is
difficult of acquisition and highly agreeable, be earned,
the person that has earned it, without doubt, is seen to obtain
all the objects of Desire/* That Wealth which is connected
with Virtue, as also that Virtue which is connected with
Wealth, is certainly like nectar.* For this reason our opinions
are as followi^.-^ A person without Wealth cannot gratify
any desire ; similarly, there can be no Wealth in one that
is destitute of Virtue. He, therefore, who is outside the pale
of both Virtue and Wealth, is an object of fear unto the
world.'"*^ For this reason, one should seek the acquisition of
Wealth with a devoted mind, without disregarding the re-
quirements of Virtue. They who believe in (the wisdom
of ) this saying succeed in acquiring whatever they desire.-^
One should first practise Virtue ; next acquire Wealth without
sacrificing Virtue ; and then seek the gratification of Desire ;
for this should be the last act of one who has been successful
in acquiring Wealth.'"^*

Vai(;ampriyana continued, — "The twin sons of the A(;wins,
after having said these words, remained silent. Then Bhima-
sena began to say the following.-"

"Bhimasena said, — 'One without Desire never wishes for
Wealth, One without Desire never wishes for Virtue. One
who is destitute of Desire can never feel any wish. For
this reason. Desire is the foremost of all the three.'" It is
under the influence of Desire that the very Ridhis dc\t)tG
themselves to penances, subsisting upon fruits, or living upon

* Taddhitwd is (at hi (nxi. Isilakantha thinks tli^t fn-.i In )■.■ j-
itvafn,—T,

548 MABABBAUATA. [ApadiUtavmann'

roots or air oiily."^ Others possessed of Vodic lore arc engag-
ed upon the Vcdas and their branches or upon rites of faith
and sacrificial acts, or upon making gifts or accepting them/*
Traders, agriculturists, keepers of cattle, artists and artizans,
and those who are employed in rites of propitiation, all act
from Desire.^'' Some there are that dive into the depths of the
ocean, induced by Desire. Desire, indeed, takes various forms.
Everything is pervaded by the principle of Desire.'* A man
outside the pale of Desire never is, was, or will be, seen in
this world. This, O king, is the truth. Both Virtue and
Wealth are based upon Desire.*^ As butter represents the
essence of curds, even so is Desire the essence of Profit and
Virtue. Oil is better than oil-seeds. Ghee is better than sour
milk.^^' Flowers and fruits are better than wood. Similarly,
Desire is better than Virtue and Profit. As honeyed juice
is extracted from flowers, so is Desire said to be extracted
from these two. Desire is the parent of Virtue and Profit.
Desire is the soul of these two.^' Without Desire the
Brahmanas would never give either sweets or wealth unto
Brahmans. Without Desire the diverse kinds of action that
are seen in the world would never have been seen. For
these reasons, Desire is seen to be the foremost of the triple
aggregato.^^ Approaching beautiful dan)sols attired in ex-
cellent robes, adorned with every oriiament, and exhilarated
•with sweet wines, do thou sport with them. Desire, O king,
should be the foremost of the three with us P^ Reflecting
upon the question to its very roots, I have come to this
conclusion. Do not hesitate to accept this conclusion, O son
of Dharma ! These words of mine are not of hollow import.
Fraught with righteousness as they arc, they will be accept-
able to all good men.*" Virtue, Profit, and Desire should all bo
equally attended to. That man who devotes himself to only
one of them is certainly not a superior person. He is said
to be middling who devotes himself to only two of them.
He, on the other hand, is the best of his species who attends
to all the three.'*^ Having said these words in brief as
also in detail, unto those heroes, Bhima possessed of wis-
dom, surrounded by friends, smeared with saudal-pastc, and

(dsana Parva.] canti parva. 5i,9

adorned with excellent garlands and ornaments, remained
silent.**' Then king Yudhishthira the just, that foremost of
virtuous men, possessed of great learning, properly rcHectin j-
for a while upon the words spoken by all of them, and think-
ing all those speeches to bo false-philosophy, himself sijoke as
follows.*^

" Yudhishthira said, — 'Without doubt, all of you have
settled conclusions in respect of the scriptures, and all of you
are conversant with authorities. These words fraught with
certainty that you have spoken have been heard by me/*
Listen now, with concentrated attention, to what I say
unto you. He who is not employed in merit or in sin,
he who does not attend to Prjfit, or Virtue, or Desire, who is
above all faults, who regards gold and a brick-bat with equal
eyes, becomes liberated from pleasure and pain and the
necessity of accomplishing his purposes.''" All creatures are
subject to birth and death. All are liable to waste and
change. Awakened repeatedly by the diverse benefits and
evils of life, all of them applaud Emancipation. We do not
know, however, what Einancipation is.*' The Self-born and
divine Brahman has said that there is no Emancipation for
him who is bound with ties of attachment and ati'ection.
They, however, that are possessed of learning seek Extinc-
tion. For this reason, one should never regard anything as
either agreeable or disagreeable.f*' This view seems to be
the best. No one in this world can act as he pleases. I act

* In the Bengal texts, 41 is ma.ie a tripUt, and 42 is made to consist
of a single line; 42 again is represented as Vaifampayana's speech.
This is evidently an error ; 41 is a couplet. 42 also is so. lifljna
&c., refer to Bhima. K. P. Singha avoids the error ; the Bnrdwan
translator, as usual, makes a mess of 41 by taking it to be a
triplet.— T.

t There can be very little doubt that the second line has a distinct
reference to the principal article of faith in Buddhism. Emancipation
here is identified with Extinction or Annihilation. The word used is
Nirvana. The advice given is abstention from attachments of every
kind. These portions of the Cdnti are either interpolations, or were
written after the spread of Biv.Mhism.— T.

&iK) MAHABHAR.vTA. [A 2JaddIiarmnnu-

precisely as I am' made (by a superior power) to act. The

great Ordainer makes all creatures proceed as He wills. The
Ordainer is Supreme. Know this, all of you.**^ No one can,
by his acts, obtain what is unobtainable. That which is to
be, takes place. Know this. And since one who has with'-
drawn himself from the triple aggregate may succeed in
winning Emancipation, it seems, therefore, that Emancipation
is productive of the highest good !' ""

Vai(;ampayana continued, — "Having listened to all these
foremost words fraught with reason and acceptable to the
heart, Bhinia and others were filled with delight and joining
their hands, bowed unto that prince of Kuru's race.'"''' In-
deed, those foremost of men, O king, having heard that speech
of the monarch, well adorned with sweet letters and syllables,
acceptable to the heart, and divested of dissonant sounds
and words, began to applaud Yudhishthira highly.*^ The
high-souled son of Dharma, in return, possessed of great
energy, praised his convinced auditors ; and once more the
king addressed the son of the foremost of rivers, possessed of
a high soul, for enquiring about duties.""^

Section CLXVIII. i

1

"Yudhishthira said, — 'O grandsire, O thou that art poss- ;

essed of great wisdom, I shall ask thee a question. It be- ,

hoveth thee, O enhancer of the happiness of the Kurus, to j

discourse to me fully upon it !^ What kind of men are said '

to be of gentle disposition ? With whom may the most de- '

lightful friendship exist ? Tell us also who are able to do good j

presently and in the future !^ I am of opinion that neither :

swelling wealth, nor relatives, nor kinsmen, occupy that place ■

which well-wishing friends occupy !^ A friend capable of ■

listening to beneficial counsels, and also of doing good, is i

* The doctrine set forth in 48 is the doctrine of either universal \
Necessity as expounded by Leibniz, or that of Occasional Causes of j
the Cartesian school. In fact, all the theories about the government of
the universe are strangely jumbled together here. — T.

f(?3a?ia Parva.] canti parva. 551

exceedingly rare ! Ifc behoveth thee, O foremost of virtuous
men, to discourse fully on these topics !'*

"Bhishma said, — 'Listen to me, O Yudhishthira, as I speak
to thee, in detail, of those men with whom friendships may bo
formed and those with whom friendships may not be formed.^
One that is covetous, one that is pitiless, one that has re-
nounced the duties of his order, one that is dishotiest, one
that is a knave, one that is mean, one that is of sinful prac-
tices, one that is suspicious of all, one that is idle," one that
is procrastinating, one that is of a crooked disposition, one
that is an object of universal obloquy, one that dishonors the
life of his preceptor, one that is addicted to the seven well-
known vices, one that casts off distressed friends, one possess-
ed of a wicked soul, one that is shameless,'^ one whose sight
is ever directed towards sin, one that is an atheist, one that
is a slanderer of the Vedas, one whose senses are not restrain-
ed, one that gives free indulgence to lust,^ one that is untruth-
ful, one that is deserted by all, one that transgresses all res-
traints, one that is deceitful, one that is destitute of wisdom,
one that is envious, one that is wedded to sin," one whose
conduct is bai, one whose soul has not been cleansed, one
that is cruel, one that is a gambler, one that always seeks to
injure friends, one that covets wealth belonging to others,'**
that wicked-souled wight who never expresses satisfaction
with what another may give him according to the extent
of his means, one that is never pleased with his friends,
O bull among men,'' one that becomes angry on occasions
that do not justify anger, one that is of restless mind, one that
quarrels without cause, that sinful wight who feels no scruple
in deserting well-meaning friends,'- that wretch who is always
mindful of his own interests and who, 0 king, quarrels with
friends when these do him a very slight injury or inflict on
him a wrong unconsciously,''' one who acts like a foe but
speaks like a friend, one who is of prcverse perceptions, one
who is blind (to his own good), one who never takes delight
in what is good for himself or others, shoiild be .-ivoided.'* One
who drinks alcoholic liquors, one who hates others, one who
is wrathful, one who is destitute uf compassiLHi, oi.e who is

552 MAHABHARATA. [A2)addharmlnu*

pained at the sight of other's happiness, one who injures
friends, one who is always engaged in taking the lives of
living creatures,'^ one who is ungrateful, one who is vile,
should be avoided. Alliances (of friendship) should never be
formed with any of them. Similarly no alliance (of friend-
ship) should be formed with him who is ever intent upon
marking the faults of others. Listen now to me as I indicate
the persons with whom alliances (of friendship) may be formed.^"
They that are well-born, they that are possessed of eloquence
and politeness of speech, they that are endued with knowledge
and science, they that are of handoome and agreeable features,
they that are possessed of merit and other accomplishments,
they tliat are free from covetousness, they that are never
exhausted by labour," they that are good to their friends, they
thit are grateful, they that are possessed of varied information
and knowledge, they that are destitute of avarice, they that
are possessed of agreeable qualities, they that are firm in truth,
they that have subdued their senses,^' they that are devoted
to athletic and other exercises, they that are of good families,
they that are perpetuaters of their races,* they that are des-
titute of faults, they that are possessed of fame, should be
accepted by kings for forming alliances (of friendship) with
thcm.i° They, again, 0 monarch, who become pleased and
contented if one behaves with them according to the best of
one's powers, they who never get angry on occasions that do
not justify anger, they who never become displeased without
sufficient cause,'-^" those persons who are well conversant with
the science of Profit and who, even when annoyed, succeed in
keeping their minds tranquil, they who devote themselves to
the service of friends at personal sacrifice,-^ they who are never
estranged from friends, but who continue unchanged (in their
attachment) like a red blanket made of wool (which does not
easily change its color),-f- they who never disregard, from
writh, those that are poor, they who never dishonor youth-

* I. e., they that have wives ami have pvocreaterl children. — T.
t Raktaniioavikam, H.n(\ x\ot Rakf ami vddhikam, is the correct read-'
ing. Tlie Burdwan translator accepts the incorrect reading. — T.

^■mna Purvn.] canti parva, 553

fill women by yielding to lust and loss of judgment," they
who never point out wrong paths to friends, they who are
trustworthy, they who are devoted to the practice of righte-
ousness, they who regard gold and brick-bats with an equal
eye, they that adhere with firmness to friends and well-wish-
ers,-"' they who muster their own people and seek the accom-
plishment of the business of friends, regardless of their own
dignity and casting ofl' all the marks of their own respecta-
bility ,"•' should be regarded as persons with whom alliances
(of friendship) should be made. Indeed, the dominions of
that king spread on every direction, like the light of the lord
of the stars, who makes alliances of friendship with such
superior men.-'^ Alliances should be formed with men that are
well-practised in weapons, that have completely subdued their
wrath, that are always strong in battle and possessed of high
birth, good behaviour, and varied accomplishments.''"' Amongst
those vicious men, 0 sinless one, that I have aientioned, the
vilest, 0 king, are those that are ungrateful and that injure
friends. Those persons of wicked behaviour should be avoided
by all. This, indeed, is a settled conclusiun.'^^

"Yudhishthira said, — 'I desire to hear in detail this des-
cription. Tell me who they are that arc called injurcrs of
friends and ungrateful persons '.'^^

"Bhishma said, — 'I shall recite to thee an old story whoso
incidents occurred in the country, O monarch, of the MleC'
chas that lies to the north.-' There was a certain Brahmana
belonsfinff to the middle country. He was destitute of Vedic
learning. ((">ne day), beholding a prosperous village, the man.
entered it from desire of obtaining charity.*'" In that village
lived a robber possessed of great wealth, conversant with the
distinctive features of all the orders (of men), devoted to the
Brahmauas, firm in truth, and always engaged in making
gifts.^^ Repairing to the abode of that robber, the Brahmana
bo:?ged for alm«. Indeed, he solicited a hoMse to live in

^OD

■* The tiMie rea<ling is lirUimai'arjjiUih ami not that word in the
accusative. Both the Bengali verbions have adliered to tlie incorrect
readinij of tlie Bengal text::. — T,

70

554f- MAHABHAKATA, [ApciddharmaTlVi^

and such necessaries of life as would last for one year.'^ Thus
solicited by the Brahman a, the robber gave him a piece of
new cloth with its ends complete,* and a widowed woman
possessed of youth,^^ Obtaining all those things from the
robber, the Brahmana became fllled Avith delight. Indeed,
Gautama began to live happily in that commodious house
which the robber assigned to him,'* He began to help the
relatives and kinsmen of the female slave he had got from the
robber chief. In this way he lived for many years in that
prosperous village of hunters.^'^ He began to practise with
great devotion the art of archery. Every day, like the other
robbers residing there, Gautama, O king, went into the
woods and slaughtered wild cranes in abundance. Always
engaged in slaughtering living creatuxes, he became well-
skilled in that act and soon bade farewell to compassion. In
consequence of his intimacy with robbers he became one like
one of them.^''"" Living happily in that robber village for many
months, large was the number of wild cranes that he slew.^''
One day another Brahmana came to that village. He was
dressed in rags and deer-skins and bore matted locks on his
head. Of highly pure behaviour, he was devoted to the study
of the Vedas.^'' Of a humble disposition, frugal in fare,
devoted to the Brahmanas, thoroughly conversant with the
Vedas, and observant of Brahmacharyya vows, that Brah-
mana had been a dear friend of Gautama and belonged to
that part of the country from which Gautama had emigrated.*"
In course of his wanderings, as already said, the Brahmana
came to that rubber village where Gautama had taken up his
abode. He never accepted any food if given by a Cudra and,
therefore, began to search for the house of a Brahmana there
(for accepting the duties of hospitality ).f^^ Accordingly he
wandered in every direction in that village teeming with
robber- families. At last that foremost of Brahmanas came to

t /. e., it was not a piece torn off from a full piece, but both its
dufas or ends were there.— T.

* To this day there are many Brahmanas in India who are agiulra'
pratiyruhints, i, e.j who accept no gift, however rich, from a Cudra. — T,

(Isana Parva.] canti parva. 655

the house owned by Gautama.*'- It so happened that just at
that time Gautama also, returning from the woods, was enter-
ing his abode. The two friends met." Arnied with bow and
sword, he bore on his shoulders a load of slaughtered cranes,
and his body was smeared with the blood that trickled down
from the bag on his shoulders.** Beholding that man who
then resembled a cannibal and who had fallen away from the
pure practices of the order of his birth, entering his house,
the newly-arrived guest, rcc(>gnising him, O king, said these
words :*' — What is this that thou art doing here through
folly ? Thou art a Brahmana, and the perpetuater of a
Brahmana family ! Born in a respectable family belonging to
the Middle country, how is it that thou hast become like a
robber ill thy practices?*" Recollect, O regenerate one, thy
famous kinsmen of former times, all of whom were well-versed
in the Yedas ! Born in their race, alas, thou hast become
a stigma to it !*' Awake thy self by thy own exertions !
Kscollecting the energy, the behaviour, the learning, the self-
restraint, the compassion (that are thine by the order of thy
birth), leave this thy present abode, O regenerate one !*' —
Thus addressed by that well-meaning friend of his, 0 kin"-,
Oautama answered him in great affliction of heart, saying,"
— O forem)st of regenerate ones, I am poor. I am destitute
also of a knowledge of the Vedas ! Know, 0 best of Brah-
manas, that I have taken up my abode here for the sake of
wealth alone !*" At thy sight, however, I am b'est today.
We shall together set out of this place tomorrow ! Do thou
pass the night here with me '"^ — Thus addressed, the newly-
arrived Brahmana, full of compassion as he was, passed the
night there, refraining to touch anything. Indeed, though
hungry and re [ueated repeatedly, the guest refused to touch
any food in that house.' "'^

Section CLX IX.

"Bhishma said,— 'After that night had passed away and
that best of Brahmanas had left the house, Gautama, issuin-T
from his abode, began to proceed towards the sea, 0 Bharatj*!.'

556 MAHABHARATA. [ApaddhavmcinU''

On the way he behold some merchants that used to make
voyages on the sea. With that caravan of merchants he pro-
ceeded towards the ocean." It so happened, however, 0 king,
that that large caravan was assailed, while passing through
a mountain valley, by an infuriate elephant. Almost all the
l^ersons were slain. ^ Somehow escaping from that great
danger, the Brahmana fled towards the north for saving his
life, not knowing whither he proceeded.^ Separated from tho
caravan and led far away from thnt s}K)t, he began to wander
alone in a forest, like a Kimj^urusha.*'' At last coming upon a
road that led towards the ocean, he journeyed on till he
reached a delightful and heavenly forest abounding with
flowering trees." It was adorned with mango trees that put
forth flowers and fruits throughout the year. It resembled
the very woods of Nandana (in heaven) and was inhabited by
Yakskas and KinnarasJ It was also adorned with prrZas and
palmyras and Tamalas, with clusters of black aloes, and many
large sandil trees.- Upon the delightful table-lands that he
saw there, fragrant with perfumes of diverse kinds, birds of
the foremost species were always heard to pour forth their
melodies." Other winged denizens of the air, called Bhd-
Tundas and having faces resembling those of human beings,
and those called Bliidhigas, and others belonging to moun-
tainous regions and to the sea, Avarbled sweetly there.^" Gau-
tama proceeded through that forest, listening, as he went,
to those delightful and charming strains of nature's choris-
ters." Oa his way he beheld a very delightful and level spot
of land covered with golden sands and resembling heaven it-
self, O king, for its beauty.^" On that plot stood a large and
beautiful banian with a spherical top. Possessed of many
branches that corresponded with the parent tree in beauty
and size, that banian looked like an umbrella set over the
plain. ^' The spot underneath that manificient tree was drench-
ed with water perfumed with the most fragrant sandal. En-
dued with great beauty and abounding with delicious flowers

* Ki7npuriisha is half-man and lialf-horse. Tlie body is suppobed ko
^e that of a liorsf, and the face that of a man. — T.

(Isana Parva.] canti pauva. 557

all around, the spot looked like the court of the Orandsirc
himself.'* Beholding that charming and unrivalled spot,
abounding with flowering trees, sacred, and looking like the
abode of a very celestial, Gautama became ver^^ much de-
lighted.'' Arrived there, he sat himself down with a well-
pleased heart. While sitting there, 0 son of Kunti, a delicious,
charming, and auspicious bi-eeze, bearing the perfume of many
kinds of flowers, began to blow softly, cooling the limbs of
Gautama and filling him with celestial pleasure, 0 monarch l^''"^'
Fanned by that perfumed breeze, the Brahman a became re-
freshed, and in consequence of the pleasure he felt he .soon
fell asleep. Meanwhile the sun set behind the Asta hills.^^
When the resplendant luminary entered his chambers in the
west and the evening twilight came, a bird that was the
foremost of his species, returned to that spot, which was his
home, frum the regions of Brahman." His name was Na,di-
jangha and he was a dear friend of the creator. He was a
prince of Cranes, possessed of great wisdom, and a son of
(the sage) Ka(;yapa.'-" He was also known extensively on
Earth by the name of Rajdlutrman. Indeed, he surpassed
everyone on Earth in fame and wisdom. The child of a celes-
tial maiden, possessed of great beauty and learning, he re-
sembled a celestial in splendour.^^ Adorned with the many
ornaments that he wore and that were as brilliant as the sun
himself, that child of a celestial girl seemed to blaze with
beauty." Baholding that bird arrived at that spot, Gautama
becime filled with wonder. Exhausted with hunger and thirst,
the Brahman a began to cast his eyes on the bird from desire

of slaying him.-'

" 'Rajdharman said,— Welcome, O Br.ahmana ! By good
luck have I got thee today in my abode ! The sun is set.
The evening twilight is come ':'* Having come to my abode,
thou art today my dear and excellent guest ! Having received
my worship accirding to the rites laid down in the scriptures,
thou mayst go whither thou wilt tomorrow morning '■ — ' ' "'

[Apaddharmci'n'it'

Section CLXX.

"Bhi.shma said, — 'Hearing these sweet words, Gautama be-
came filled with wonder. Feeling at the same time a great
curiosity, he eyed Rajdhorman without being able to with-
draw his gaze from him.'-

" 'Rajdharman said, — O Brahmana, I am the son of Ka9ya-
pa by one of the daughters of (the sage) Dhaksha. Possessed
of great merits, thou art my guest today ! Thou art welcome,
O foremost of Brahman as ! — '^

"Bhishma continued, — 'Having offered him hospitality ac-
cording to the rites laid down in the scriptures, the crane
made an excellent bed of the ^lla flowers that lay all around.^
He also offered him several large fishes caught from the deep
waters of bhe Bhagirathi.* Indeed, the son of Ka^yapa offered
for the acceptance of his guest Gautama a blazing fire and
certain large fishes.^ After the Brahmana had eaten and be-
came gratified, the bird possessing wealth of penances began
fco fan him with his wings for driving off his fatigue." Seeing
his guest seated at his ease, he asked him about his pedigree.
The man answered, saying, — I am a Brahmana known by the
name of Gautama ! — and then remained silent.^ The bird
gave his guest a soft bed made of leaves and perfumed
with many fragrant flowers. Gautama laid himself down on
it, and felt groat happiness.*' When Gautama had laid
himself down, the eloquent son of Ka^yapa, who resembled
Yama himself in his knowledge of duties, asked him about
the cause of his arrival there.'' Gautama answered him,
saying, — I am, O large-souled one, very poor ! For earn-
ing wealth* I am desirous of going to the sea 1^°— The son
of Ka(jyapa cheerfully told him, — It behoveth thee not to
feel any anxiety ! Thou shalt succeed, O foremost of Brah-
manas, and shalt return home with property.^^ The sage
Vrihaspati hath spoken of four kinds of means for the acquisi-
tion of wealth, viz., inheritance, sudden accessions due to

* Literally, 'for obtaining goods. — T.

fdsana Parva.] ca^ti parva. 5o9

luck or the favor of the gods, acquisition by labour, and ac-
quisition through the aid or kindness of friends.^'- I have
become thy friend. I cherish good feelings towards thee ! I
shall, therefore, exert in such a way that thou mayst succeed
in acquiring wealth '^^ — The night passed away and morning
came. Seeing his guest rise cheerfully from bed, the bird
addressed him, saying, Go, O amiable one, along this very
route and thou art sure to succeed !'* At the distance of
about three Yojanas from this place, there is a mighty king
of the lidkshasas. Possessed of great strength, his name is
Virupfiksha, and he is a friend of mine l^^ Go to him, 0 fore-
most of Briihmanas ! That chief, induced by my request, will,
without doubt, give thee as much wealth as thou desirest !^^
— Thus addressed, O king, Gautama cheerfully set out from
that place, eating on the way, to his fill, fruits sweet as am-
brosia.^^ Beholding the sandal and aloe and birch trees that
stood along the road, and enjoying their refreshing shade, the
Brahmana proceeded quickly.^' He then reached the city
known by the name of Meruvraja. It had large porches made
of stone, and high walls of the same material. Tt was also
surrounded on every side with a trench, and large pieces
of rock and engines of many kinds were kept ready on the
ramparts." He soon became known to the Rdkshasa chief of
great intelligence, O king, as a dear guest sent unto him by
the chief's friend (the crane). The chief received Gautama
very gladly.-" The Jcing of the Rakshasas then, O Yudhish-
thira, commanded his attendants, saying, — Let Gautama be
soon brought hither from the gate l'^' — At the command of the
king, certain persons, (juick as hawks, issued from the splen-
did palace of their ruler, and proceeding to the g.ite accosted
Gautama.-^ The royal messengers, 0 monarch, snid unto that
Brahmana, — Come quickly, the king desires to see thee !-^
Thou mayst have heard of the king of the Rdl.sfiasas, Viru-
paksha by name, possessed of great courage. Even he is im-
patient of seeing thee ! Come quickly and tarry not !-'* — Thus
addressed, the Brahmana, forgetting his toil in his surjirise,
ran with the messengers. Beholding the great affluence of
the 'city, he became filled with wonder."' Soon he entered the

5C0 M.vnARiiARATA. [A paddhavmo, lUC"

king's palace in the company of the messengers, solicitous of
obtaining a sight of the king of the liahbliat-as,' '"^^

Section CLXXI.

"Bhishma said, — 'Led into a spacious apartment, Gautama
was introduced to the king of the Makshasas. Worshipped by
the latter (with the usual offerings), he took his seat on an
excellent seat.^ The king asked him about the race of his
birth and his practices, his study of the Vedas and his obser-
vance of the Bnihmachari/ya vow. The Brahmana, however,
without answering the other queries, only stated his name and
race.' The king, having ascertained only the name and the
race of his guest, and seeing that he was destitute of Brah-
manic splendour and Vedic studies, next enquired about the
country of his residence."

"'The lidkshasa &i\.id, — Where is thy residence, O blessed
one, and to what race dues thy wife belong ? Tell us truly.
Do not fear. Trust us without anxiety 1* — ■

" 'Gautama said, — I belong by birlh to the Middle country.
I live in a village of hunters. I have married a Cudra spouse
who had been a widow. All this that I tell you is the truth !'°

"Bhishma continued, — 'The king then began to reflect as
to what he should do. Indeed, the king began to think how
he might succeed in acquiring merit." He said unto himself,

This man is by birth a Brahmana. He is, again, a friend of

the high-souled Rajdharman. He has been sent to me by that
son of KaQyapa.^ I must do what is agreeable to my friend.
He is very intimate with me. Indeed, he is my brother, and a
dear relative. He is truly a friend of my heart.^ On this day
of the month of Kartika, a thousand Brahmanas of the fore-
mast order are to be entertained in my house. This Gautama
also shall be entertained with them and I shall give wealth
unto him too." This is a sacred day. Gautama has come
hither as a guest. The wealth that is to be given away (unto
the Brahmanas) is ready. What is there then to think of !^" —
Just about this time a thousand Brahmanas, possessed of
groat learning, with persons purified by baths and adorned

^/isana Parvn.] canti p.vrva. 561

^with .saadal-pasto and flowers), and attired in lon<,' robes of
linen, came to the palace.'^ The lidkshana king Virnpuksha,
O monarch, received the guests, as they came, duly and ac-
cording to the rites h\id down in the scriptures.'- At the
command of the king, skins were spread out for them. The
royal servants then, O best of the Bharatas, placed mats of
Kiiga grass on the ground.*^" Those foremost of Brfihmanas,
having been duly worshipped by the king, sat down on tho?c
seats. The Rdkshasa chief once more worshipped his guests,
as provided by the ordinance, with sesame seeds, green blades
of grass, and water." Some amongst them were selected for
representing the Vi(;wedGvas, the Pitris, and the deities of
fire. These were smeared with sandal-paste, and flowers were
offered unto them. They were also adored with the other
kinds of costly offerings."' After such worship, every one of
them looked as effulfccnt as the moon in the firmament. Then
bright and polished plates of gold, adorned with engrav-
ings,^*^ and filled with excellent food prepared with ghee and
honey, were given unto those Brahmanas. Every year (on the
days of full moon) of the month of Ashdda and Mdgha, a large
number of Brahmanas used to receive from the Rdkshasa chief,
after proper honors, the best kinds of food that they desired.
Especially, on the day of full moon in the month of Kartika,
after the e.xpiry of autumn, the king used to give unto tho
Brahmanas much wealth of diver.se kinds, including gold,
silver, jewels, gems, pearl.s^'""^ diamonds of great value, stones
of the lapis lazidi variety, deer-skins, and skins of the Rai^laf,
deer. Indeed, O Bharata, throwing a heap of wealth of many
kinds for giving it away as Uakshind (^unto his regrncrato
guests),-" the mighty Virupaksha, addressing those foremost
of Brahmanas, said unto them, — Take from these jewels and
gems as much as ye wish and can hope to bear away !-^ — And

* At such entertainments, Hiiulus, to this day, sit on separate seats
when eating. If any bo'ly touclies anybody else's seat, both become
impure and can not eat any longer. Before eating, however, when
talking or hearing, the guests may occupy a common seat, /. e., a large
mat or blanket or clotii, &c., spread out on the floor. — T.

71

^tJf MAnABHARATA, [Apadilharmcinv>^

he also used to say unto them, 0 Bharata, those words:—
Taking those plates of gold and vessels which you have used
for your dinner, go ye away, O foremost of Brahmanas !-■— •
When these words were uttered by the high-soulcd RdJcshasa
king (on the occasion of that particular feast), those bulls
among Brahmanas took as much wealth as each desired."
Worshipped with those costly jewels and gems, those best of
Brahmanas, attired in excellent robes, became filled with
delight.-* Once more, the Rdkshasa king, having restrained
the Rdkskasas that had come to his palace from diverse lands,
addressed those Brahmanas and said,-''' — This one. day, ye
regenerate ones, ye need have no fear from the Bdkshasas
here ! Sport ye as ye wish, and then go away with speed l-^
— The Brahmanas then, leaving that spot, went away in all
directions with great speed. Gautama also, having taken up a
heavy quantity of gold without any loss of time, went away.^^
Carrying the burthen with difficulty, he reached that same
banian (under which he had met the crane). He sat himself
down, fatigued, toil-worn, and hungry.-** While Gautama wag
resting there, that best of birds, viz., Rajadharman, O king,
came there. Devoted to friends, he gladdened Gautama by
bidding him welcome."^ By flapping his wings he began to
fan his guest and dispel his fatigue. Possessed of great in-
telligence, he worshipped Gautama and made arrangementg
for his food.^" Having eaten and refreshed himself, Gautama
began to think, — Heavy is this load that I have taken of
bright gold, moved by covetousness and folly ! I have a long
way to travel. I have no food by which to support life on
my way.^^"^- What should I do for supporting life ? — Even
these were his thoughts then. It so happened that even
upon much thinking he failed to see any food which he could
eat on the way." Ungrateful as he was, 0 tiger among men,
even this was the thought that he then conceived. — This
prince of cranes, so large and containing a heap of flesh,
stayeth by my side !'* Slaying and bagging him, I shall leave
tiiis spot and go along with great speed ! — ' "f

f-Ssrttitt Puna.}

Section CLXXIL

*'Bhishma said, — 'There, under that banian, for the pro^
tectioii of his guest, the prince of birds had kindled and
kept up a fire with high and blazing fiames.*^ On one side of
the tire, the bird slept trustfully. The ungrateful and wicked-
souled wretch prepared to slay his sleeping host.- With the
aid of that blazing fire he killed the trustful bird, and having
despatched him, became filled with delight, never thinking
there was sin in what he did.^ Peeling off the feathers
and the down, he roasted the flesh on that fire. Then taking
it up with the gold he had brought, the Brahmana fled quick-
ly from that spot.* The next day, the Kdlcdhasa king, Viru-
jmksha, addressing his son, said, — Alas, O son, I <io not be-
hold Rajdharman, that best of birds, today '/' Every morning
he repairs to the regions of Brahman for adoring the Grand-
sire. While returning, he never goes home without paying
me a visit." These two mornings and two nights hav<3 passed
away without his having come to my abode. My mind, there-
fore, is not in peace. Let my friend be enquired after.^
Gautama, who came here, is without Vcdic studies and d^sti*
tute of Brahmanic splendour. He has found his way to the
abode of my friend. I greatly fear, that wor^t of Brfihmanaa
has slain Rajdharman !"* Of evil practices and wicked undoi-«-
standing, I read him through by the signs he showed. With-
out compassion, of cru-el and grim visage, and wicked, that
vilest of men is like a robber. That Gautama has gone to
the abode of my friend. For this r-eason my heart has become
extremely anxious '" O son, proceeding hence with great
speed to the abode of Rajdharman, ascertain whether that

■" Ajni or fire is a ilvit.y that is s,-iiil to h;i\o Vfiyii (thf \viiiil-;^'Ofl) for
Ijs charioteer. Tlic custom, to this day, with all travellers in India
is to kindle a large fire when they have to jwvss the night in woods and
forests or nninhaVtitcd pla<;es. Such fires always succeed in s-caring oflT
wild Ijeasts. In fact, even tigers, raging with hunger, do uot aj*j>roach
the pliKC wiierg i\ bhuing fire i>. kt-^d iqi.— T,

564 MAHABHARATA. [ApaddhavmlnU'

puro-soiiled bird is still alive ! Do not tarry !^" — Thus ad-
dressed by his sire, the j^rince, accompaiiied by other MdJcsha-
sas, proceeded with great speed. Arrived at the foot of that
banian, he saw the remains of Rajdharman.^^ Weeping with
grief, the son of the intelligent king of the EaksJuisas, ran
ivith great speed and to the utmost of his power, for seizing
Gautamx.^- The Rdlcshasas had not to go far when they
succeeded in catchino; the Brahmana and discoverincr the
body of Rajdharman destitute of wings^ boaes, and feet,^'
Taking the captive with them, the RdkuJuisas returned with
great speed to Meruvraja, and showed the king the mutilated
body of Rajdharman, and that ungrateful and sinning wretch,.
viz., Gautama/* Beholding the remains of his friend, the
king, with his counsellers and priest, began to weep aloud.
Indeed, loud was the voice of lamentation that was heard in
his abode/'^"^'^ The entire city of the Raksliasa king, — men,
■women, and children, — became plunged in woe. The king
then addressed his son, saying, — Let this sinful wretch be
slain ! Let these ll'iksltasas here feast merrily on his flesh !'^
Of sinful deeds, of sinful habits, of sinful soul, and inured
to sin, this wretch, I think, should be slain by you I^" — Thus
addressed by the Rdkshasa king, many Rdksliasas of terrriblc
prowess expressed their unwillingness to eat the flesh of that
sinner.^" Indeed, those wanderers of the night, addressing
their king, said, — Let this vilest of men be given away to the
robbers '.'^" — Bending their heads to their king,, they told him
so, adding, — It behoveth theo not to give us this sinful
wretch for our food !-^ — The king said unto them, — Let it be
so ! Let this ungrateful wight be given to the robbers then
without delay !-' — Thus addressed by him, the Rdkuhasas,
armed with lances and battle-axes, hacked that vile wretch
into pieces and gave them away to the robbers.-'' It so happen-
ed, however, that the very robbers refused to eat the flesh of
that vile man. Though cannibals, O monarch, they would
not eat an ungrateful person.-* For one that slays a Brah-
mana, for one that drinks alcohol, for one that steals, for one
that has fallen away from a vow, there is expiation, 0 king.
But there i.^; no expiation for an ungrateful person !''^ Thai

glfiana Parva.] canti parva. 5G5

cruel and vile man who injnros a friend and becomes ungrate-
ful, is not eaten by the very cannibals nor b}- tlic Wdrms thut
feed on carrion.' "'-"

Section CLXXIIT.

"Bhishma said, — 'The Rdkshasa king then caused a funeral
pyre to be made for that prince of cranes and adorned it with
jewels and gems, and perfumes, and costly robes/ Setting fire
to it with the body of that prince of birds, the mighty chief
of the Rlkshasas caused the obsequial rites of his friend to be
performed according to the ordinance.'' At that time, the aus-
picious goddess Surabhi, the d lughter of Daksha, api)eared in
the sky above the place where the pyre had been set up. Her
breasts were full of milk.*' From her mouth, O sinless mon-
arch, froth mixed with milk fell u^jon the funeral pyre of
Rajdharman.'' At this, the prince of cranes became revived.
Rising up, he approached his friend Virupaksha, the king of
the Rilkshasas.* At this time, the chief of the celestials him-
self came to the city of Virupaksha. Addressing the BaJcshasa
king, Indra said, — By good luck, thou hast revived the prince
of cranes !'"■ — The chief of the deities further recited to Viru-
paksha the old story of the curse denounced by the Grandsire
upon that be^t of birds named Riljdharman.' Addressing the
king he said, — Once on a time, 0 monarch, this prince of cranes
absented himself from the region of Brahman (when his presence
was expected). In wrath the Grandsire said unto this prince
of birds,'' — Since this vile crane hath not presented hiniself
today in my assembly, therefore, that wicked-souled one shall
not soon die (so as to bo able to leave the Earth) !" — In con-
sequence of these words of the Grandsire, the prince of cranes,
though slain by Gautama, has come back to life, through the
virtue of the nectar with which his body was drenched I'" —
After Indra had become silent, Ra'adharman, having bowed
unto the chief of the celestials, said, — O first of gods, if thy
heart be inclined towards me for grace, then let my dear friend

* Siu-abhi i^ the celestial cow isprung from the St'vgc Daksba.— T.

&6S MAEABUARATA. [A pudilharmcinii;-

Gautama be restored to life !*^' — Hearing these words of his,
Vasiva, O foremost of men, sprinkled nectar over the Brah-
niana Gtatima and restored him to life.'^ The prince of
cranes, approaching his friend Gautama who still bore on his
shoulders the load of gold (that he had got from the king of
the lidkshasas), embraced him and felt great joy.^^ Then Raja-
dharman, that prince of cranes, dismissing Gautama of sinful
deeds, together with his wealth, returned to his own abode.-*
At the due hour he repaired (the next day) to the Grandsire's
region. The latter honored the high-souled bird with such
attentions as are shown to a guest. ^'' Gautama also, returning
to his home in the village of the hunters, begot many sinful
children upon his Cudra wife.^*^ A heavy curse was denoun-
ced upon him by the gods to the effect that having begotten-,
within a few years,-f upon the body of his re-married wife
many children, that ungrateful sinner should sink into a
terrible hell for many years.'' All this, O Bharata, was
recited to me formerly by Narada. Kecollecting the incidents
of this grave story, O bull of Bharata's race, I have recited
to thee all its details duly.'^ Whence can an ungrateful per-
son derive fame ? Where is his place ? Whence can he have
happiness ? An ungrateful person does not deserve to be
trusted. One that is ungrateful can never escape.'* No per-
son should injure a friend. He that injures a friend sinks
into terrible and everlasting hell."'^ Every one should be
grateful, and every one should seek to benefit his friends.
Everything may be obtained from a friend. Honors may be
obtained from friends.j-' In consequence of friends one may
enjoy various objects of enjoyment. Through the exertions
of friends, one may escape from various kinds of danger and
distress. He that is wise would honor his friends with his

♦ The second line of 11 is virions as printed in the Bengal texts. — T.

t Whether the word is chirdt or achirat is diflicult to make out. — T.

Jin Sanskrit the ablative has sometimes the sense of 'througli !
Here, mitrCU means both from and through. What is said is that
■wealth, honors, &c., may be acquired througli friends, i, c, the latter
may give ■wealth or be iu:.tiumeutal in its acquisition ; &c, — T,

fasana Parva.] canti parva. 5G7

best attentions." An ungrateful, shameless, and sinful wight
should be shunned by those that are wise. One that injure.s
his friends is a wretch of his race. Such a, sinful wight ia
the vilest of men.-' I have thus told thee, O foremost of all
virtuous men, what the characteristics are of that sinful wretch
who is stained by ingratitude and who injures his friend,
AVhat else dost thou wish to hear ?' "-••

VaiQampayana continued, — "Hearing these words spoken
by the high-souled Bhishma, Yudhishthira, 0 Janamcjaya,
-became highly gratified."-'*

TABLE OF CONTENTS.

CANTI PARVA.
Rcijadhariaanuccisana Fat'va.

PA<;E,

After the completion by Yudhishthira of the

water-rites, many Rishis come to him ... 1

Naradcv congratulates Yudhishthira upon his success 2

Yudhishthira's lament for the loss of his kinsmen ... ib

Yudhishthira inquires of Narada why the Earth

had swallowed up the wheels of Kama's car ... 3

Narada recites to Yudhishthira the story of

Kama's pupilage and the curse denounced on

him by a Brahmana whose cow Kama had

inadvertantly slain «.. ... ... ib

Nfirada recites the story of Kama's extraordinary

powers of endurance in consequence of which

his real caste becomes known to his preceptor

who thereupon curses him for his deceit ... 7

The story of Kama's heroism in aiding the

abduction of the princess of the Kalingas by

Duryodhana at a self-choice ... ... 9

Jarasandha worsted by Kama ... ... 10

Kunti consoles Yudhishthira by telling hir.i that

neither she nor Surya could dissuade Kama

from fighting the Pandavas ... ... 11

Yudhishthira's lament ... ... ... 12

Yudhishthira wishes to renounce the sovereignty ... 16

Arjuna's address to Yudhishthira justifying the

battle and applauding the acquisition of wealth ... ib

Unmoved by Arjuna's words, Yudhishthira desires

to lead the life of a relicrious recluse ... ... 19

Bhima's address to Yudhishthira applauding

sovereignty ,,, ... ,., ... 22

ii CONTENTS,

PAGE.

Arjiuia recites the story of the discourse between
Cakra and certain youths desirous of leading a
forest life ... ... ... ... 25

Nakula's address to Yudhishthira against renun-
ciation and applauding a life of domesticity ... 28

Sahadeva's address to Yudhishthira recommending a

life of action with the soul freed from attachments... 32

Drawpadi's address to Yudhishthira reminding him

of his former counsels ... ... ... 33

Arjuna's address in applause of him who wields

the rod of Chastisement ... ... .... S6

The character of Chastisement ... ... ib

Bhima's second address to Yudhishthira ..<, ... 41

Bhima urges Yudhishthira to subdue his grief ... 43

Yudhishthira's reply to Bhima, exposing the folly

of earthly enjoyments ... ... ... 4#

Arjuna recites the story of the discourse between
the ruler of the Videhas and his queen, in
which the latter exposed the claims of a life
of poverty and renunciation ... ... 46

Yudhishthira's reply to Arjuna on the vanity of

wealth ... ... ... ... 50

Devasthana's address to Yudhishthira, pointing
out that the period had not come when the
king could retire into the woods ... ... 53

Continuation of Devasthana's address recommending
the assumption of sovereignty with soul freed
from attachment ' ... ... ... 55

Arjuna's address to Yudhishthira justifying the

slaughter of foes in battle ... ... 57

Vyasa's address to Yudhishthira dissuading him
from a life of retirement and applauding a life
of domesticity ... ... ... 58

The story of Cankha and Likhita ... ... 59

Likhita, instructed by his brother, goes to king Su-

dyumna and solicits the just sentence of the law ... 60

Likhita's hands are cut off ... ... ... ib

Contents;

Ml

FACIE.

Likhitu's hands grow again ... ... ... 61

King Sudyumna, by having justly wielded the

rod of chastisement, ascejided to heaven ... ib

Continuation of Vyasa's address in which he

exhorts Yudhishthira to grant the wishes of

his brothers ... ... ... ... ib

Vyasa urges Yudhishthira to perform sacrifices

and imitate the great monarchs of old ... 62

Yudhisthira declares to Vyasa that earthly rule

can give him no delight ... ... ... 65

Vyasa's reply pointing out the virtues of Time ... ib

Vyasa applauds the merits of sovereignty as the

means of ac(][uiring heaven ... ... 6ft

Y'udhishthira's reply to Arjuna applauding a life

of ?/o^rt and austerities ... ... ... 69*

Yudhishthira's censure of himself for his cupidity

and for the slaughter he caused of his kinsmen ... 71

Vyasa comforts Yudhisthira by explaining the

action of Destiny and exhorts him to Work ... 75

Vyjisa recites the story of A(;ma's discourse to

Janaka ... ... ... ... 74

Arjuna asks Krishna to dispel Yudhishthira's grief ... 78-

Krishna asks Yudhishthira not to grieve for men

who died heroically in battle in the observance

of Kshatriya duties ... ... ... 79

Krishna repeats Narada's consolations to Sriiijaya

on the death of Srinjaya's child ... ... ib

The stories of ancient monarchs recited by Narada

to Srinjaya ... ... ... ... 80

Srinjaya gets back his child through Narada's grace... 91

The story of Narada and Parvata wandering over

the Earth under a compact of telling each

other their inmost thoughts ... ... 92

They arrive at Srinjaya's court ... ... ib

Nfirada smitten by the charms of Srinjaya's daughter... ib

Narada cursed by Parvata for his reticence ... 93

Narada curse.^ Parvata in return ... ... ib

IV CONTEI^TS.

PAGE.

Naruda marries the })riiiccss Sukumari but she

beholds her as an ape ... ... ... 93

Narada and Parvata, in consequence of each other's

curse, lose the power of going to heaven ... rb

Narada and Parvafca are reconciled and Avithdraw

their mutual curses ... ... ... 91

Parvata grants a boon to king Srinjaya in the

form of a son .. . ... ... ... 95,

Indra slays the child by ordering his weapon
Thunder to assume the form of a tiger and
spring upon the victim v/hile in the nurse's arms... 97

Kevived by Narada, the young prince Suvarna-

sthivin rules righteously for many years ... ib

Exhortation to Yudhishthira to shake off his grief

and assume the reins of rule ... ... ib

Yudhishthira's fears about the guilt of slaughter

having stained him ... ... ... lOO

Vyasa repeats his observations on Time as the all-
powerful and universal agent for the production
of all events ... ... ... ... 101

Vyasa recomends Expiation ... ... ... 102

Ditto recites the old history of the battle between

the gods and the Asaras ... ... ... ib

Ditto recommends the performance of the Horse-
sacrifice ... ... ... ... ib

Ditto indicates the acts for which there should be

expiation ... ... ... ... 105

Ditto declares that by Penances, religious rites,
and gifts one may wash off sins if one does not
commit them anew ... .'.. ... 106

Diverse kinds of expiation for diverse kinds of sins ... 107

Ditto in reply to Yudhishthira declares what food

is clean and what unclean ... ... Ill

Yudhishthira desires to hear of the duties of

kings and of the four different orders... ... 116

Vyasa directs Yudhishthira to apply to Bhishnja

for dlacourscs ou kingly duties ... ... 117

f'ONTEXTS. V

PACE.

Vya-sa's culogium on Bhishma ... ... 117

Krishna exhorts Yudhishthira to rise np, shaking

off his grief ... ... ... ... H-S

Yudhishthira with his brothers and the other kings

headed by Dhritarashtra, sets out for Hastinilpnra. . . ib

The procession described ... ... ... Ill)

The citizens welcome Yudhishthira and Draupadi ... 120

Yudhishthira enters the palace ... ... 121

The Brahmanas bless the king ... ... ib

Charvilka utters curses on the king ... ... ib

The Brahmanas curse Charvaka and slay him on

the spot with only their yells ... ... 122

Krishna r»3cites the story of Charvaka's penances

and the boon he had got from Brahman ... 123
Brahman had made only one reservation in respect

of Charvaka's immortality, viz., the curse of

the Brahmanas in a body ... ... ... ib

The ceremony of Yudhishthira's installation on

the throne described ... ... ... 124

The king makes gifts to the Brahmanas ... ... 125

The Brahmanas all bless him and his brothers ... ib

Yudhishthira's speech to the people ... ... ib

Yudhishthira enjoins respect for his aged uncle ... 12G
Ditto judiciously disposes of the high appointments

of state ... ... ... ... ib

Ditto causes the obsequial rites to be performed in

honor of the slaughtered heroes ... ... 127

Yudhishthira's acts of kindness to the ladies

widowed in the battle ... ... ... ib

Yudhishthira's adorations to Krishna ... ... 128

Yudhishthira assigns to his brothers proper

residences from among the palaces of the Kurn

princes slaughtered in battle ... ... 130

The princes pass a happy night in their respective

abodes ... ... ... ... 181

Yudhishthira's gifts unto diverse persons... ... 132

Yudhishthira proceeds to accost Krishna ... ... ih

VI COMEXTO

PAGE.
Yudhishthira finds Krishna rapt in yoga meditation... 133
Ditto utters a hymn to Krishna ... ... ib

Krishna awakes ... ... ... ... 134.

Krishna's euh)gium on Bhishnia ... ... ib-

Krishna asks Yudhishthira to resort to Bhishma

for instruction ... ... ... ib-

Yudiiishthira requests Krishna to grant Bhishma

a sight of his divine person ... ... 135-

Krishna asks Satyaki to order for his car ... ib

Description of the bed of arrows on which

Bhishma lay ... ... ... ... 136

The grand hymn of Bhishma to Krishna... ... 137

Krishna, moved by Bhishma's adorations, enters

his form in spirit ... ... ... 146

Krishna and Satyaki and the Pandavas set out on

their cars towards the spot where Bhishma lies ... 147
Yudhishthira asks Krishna on the way about the

exploits of Rama the regenerate hero ... ib

Krishna recites the story of Rama ... ... 14S

The slaughter of Jamadagni by the Haihaya Kshatriyas 151
Rama in rage exterminates the Kshatriyas ... 152

Rama, after the completion of a Horse-sacrifice,
gives away the whole Earth as Dakshina to
the sage Kagyapa ... ... ... ib

Ka^yapa asks Rama to retire from the world and
take up his abode on the shores of the Southern
ocean ... ... ... ... ib

Ka9yapa makes a present of the Earth to the

Brahmanas ... ... ... ... ib

Sinful practices set in for want of Kshatriyas to

put them down ... ... ... 153

The Earth begs of Ka9yapa for a king ... ... ib

The Earth had protected some scions of royalty

by having concealed them from Rama's wrath ... ib

The names of the Kshatriyas thus protected ... ib

Ka(;yapa, seeking out those Kshatriyas, installs

them as kings for ruling the Earth ... ... 151

CONTE-NTS.. vii

PACE.
Yudhishthira's culogiiim on Rfinia ... ... 154

Beholding from a distance the spot on which
Bhishma lies, Yudhishthira and others
descend from their cars ... ... ... 1.55

Seeing Bhishma on the point of death, Krishna

addresses him kindly ... ... ... lb

Krishna's eulogium on ^hishma ... ... 156

Bhishma's salutations to Krishna ... ... 157

Ditto beholds the eternal form of Krishna ... ib

Krishna's assurances to Bhishma ... ... 158

Krishna asks Bhishma to instruct Yudhishthira ... ib

Bhishma alleges physical weakness and mental

darkness as reasons for inability to obey Krishna... 159
Krishna, by his grace, removes Bhishma's pain and
grants him power to recollect everything and
behold the universe as a plum on his palm ... IGO

The Riskis sitting around Bhishma adore Krishna ... ib

Celestial showers of flowers and songs of Apsaras

in honor of Krishna ... ... ... ib

Yudhishthira and others, with Krishna, return,

after having saluted Bhislima ... ... 161

Krishna passes the night happily ... ... ib

The morning rites performed by him ... ... ib

Music and song Avclcome him at early dawn ... ib

Satyaki sees Yudhishthira and apprises him of
Krishna's readiness to accom]»any him to the
presence of Bhishma ... ... ... 102

Yudhishthira asks Arjuna to see that his car is

made ready^ ... ... ... ... ib

Ditto with Arjuna and others proceed to Krishna's

abode ... ... ... ... ib

The princes set out ... ... ... 163

Arrived near Bhishma, Yudhi.->hthira eyes him

timidly ... ... ... ... ib

Narada urges the Pand.tvas tn take advantac;^ of
the short span of life still left to Bhishma f©r
solicitijig him to discourse on morality ... ib

Ylll

CONTEKTS.

Yudhishthira requests Krishna to put questions

to Bhishma
Krishna salutes Bhishma
Bhishma's cheerful answer
Bhishma enquires of Krishna why he (Bhishma)

is desired to discourse on morality and the duties
of kings when Krishna's divine self is best fitted

to do so
Krishna's answer, explaining his motive which is

only the enhancement of Bhishma's glory
Bhishma consents to discourse on morality and

duty
Bhishma desires Yudhishthira to question him
Krishna introduces Yudhishthira to Bhishma
Bhishma consoles Yudhishthira, saying that what

he had done he had done in observance of

Kshatriya duties
Yudhishthira humbly shows himself to Bhishma

and touches his feet
Yudhishthira solicits Bhishma to discourse on

kingly duties which are regarded as the root

of all other duties in the world
Bhishma bows to Dharma and begins his dicourse
Bhishma sets forth the general duties of kings
Continuation of Bhishma's discourse, inculcating

readiness of action for the king
Continuation of Bhishma's discourse, inculcating

that protection is the very cheese of kingly

duties ... ■ ...

The Rishls and the princes express their delight

with the discourse
The Bishis and the princes leave Bhishma for the

night

They present themselves before Bhishma the next

morning
Yudhishthira enquires about the origin of the word

PAOE.

164
ib
ib

1G5
ib

1G6

ib

167

ib
ib

168

ib

169

173

177
179
ib

ib
ib

CONTENTS. IX

PAGE.

Bhishma's answer... ... ■•• ••• ISO

The population of the Earth becomes sinful ... ib

The gods approach Brahman for a remedy ... 181

The grand treatise composed by Brahman ... ib

The contents of that treatise... ... ... ib

Brahman, addressing the gods, says that his Work,

aided by Chastisement, would protect the world ... 185

Civa studies the great work ... ... ... 186

Civa abridges it for Indra ... ... ... ib

Indra abridges further ... ... ... ib

Vrihaspati abridges it further ... ... ib

Kavi or (Jukra abridges further ... ... ib

The gods approach Vishnu for a consultation for

the good of the world ... ... ... ib

Vishnu creates Virajas ... ... ... ib

The progeny of Virajas ... ... ... ib

The birth of Vena ... ... ... 187

Vena becomes sinful and is slain by the Risfiis ... ib

From Vena's body springs a black dwarf... ... ib

Next from the same springs a fairer form (called

Prithu) ... ... ... ... ib

The honors paid to Prithu ... ... ... ib

Prithu m:ikes the Earth level... ... ... 188

Prithu restores Righteousness on Earth ... ... 189

The origin of the word Ktihairiya ... ... ib

Ditto of the word Pi'itJdvi (Earth) ... ... ib

Vishnu confirms Prithu's power and enters his form ... ib

Prithu cames to be regarded as a god on E.arth ... ib
Dkarma, Artlia, and ^ree become established

in Sovereignty ... ... ... 190

Everybody becomes obedient to Prithu ... ... ib

Resume of the contents of the Grandsirc's great

treatise ... ... ... ... ib

Yudhishthira enquires about the general duties
of the four orders and the .special duties of

each of the orders ... ... ... 191

Bhishma begins his discourse.., ,., ... ib
B

CONTENTS.

The exclusive duties of the Brahinana .-..

Ditto of the Kshatriyas

Ditto of the Vai(;yas

Ditto of the Cudras

The four modes of life specified

The four modes are laid down for only the Brahmanas...

What duties are improper for a Brahmana

The duties which should be observed in the several
modes of life, stated more specifically

The nature of kingly duties ...

Discourse between Mandhatri and Indra ...
Indra's praise of Kshatriya duties

The duties of Yavanas and Mlecchas set forth
The discourse on the four modes of life continued

by Bhishma ...
What should be the characteristics of kingdoms
People desiring happiness must choose a king
Why the king is regarded as a god on Earth
Bhishma in answer recites the discourse between

Vrihaspati and Vasumanas
Vrihaspati's description of the evils of anarchy
The king unites five godheads in himself...
The especial duties of the king
The duties of the king in case of an invasion by

a stronger monarch
The blessedness of the science of Chastisement
The six and thirty virtues that a king should

iJOSocoo ••• ••• ••• •••

The way in which the king should discharge the

duty of protection
The qualifiactions of the king's priest
Bhishma recites the story o£ Pururavas and

MatariQwan ...
The order of birth of the four classes
The right of dominion that appertains to the

Brahmana ... ... ...

The king should appoint a priest ...

PAGE.

192
ib
193
ib
197
199
200

202
204
205
207
209

211

215
217
218

ib

ib
221
223

225
229

231

233
235

ib
236

t.t

ib
237

CONTENTS.

Zl

The effects of a disunion between Brahmanas

and Kshatriyas
Who Rudra is and what his acts are .?.
If chastisement touches the wicked and the good

equally, why the good should -^t abstain

from acts of wickedness ...
The preservation and growth of the king rest

upon the king's priest
The story of Muchukunda prevailing through

the spiritual power of his priest Vagishtha,

over king VaiQravana
The conduct by which a king aggrandises his

subjects and wins regions of felicity hereafter
Yudhishthira sees no merit in Sovereignty and

wishes to retire into the woods
Bhishma urges Yudhishthira to put forth manli-
ness and exertion
The difference between Brahmanas engaged in

their own duties and those amongst them that

are not so engaged
The king is the lord of all wealth except what

belongs to the Brahmanas...
The story of the king of the Kaikeyas seized by

a RdJcshasa, and his release
Whether a Brahmana in seasons of distress, can

practise, for livelihood, the duties of a Vai(;ya
What articles a Brahmana may sell if he betakes

to the pratices of a Vaicjya
How the king should behave when he is opposed

by all the orders of men ...
If Kshatriyas become hostile to Brahmanas, how

the latter should be protected
Yudhishthira enquires whether upon an anarchy

happening, any man that protects and rules

acquires merit...
Bhishma answers in the affirmative
A king that docs not or cannot protect is useles.s

PAGE.

238
289

240
241

ib

242

ib

244

245

247
ib

250
ib

2.51
ib

253
ib

ib

xu

CONTENTS.

The kind of persons that are eligible as royal priests

Yadhishthira enquires about the limits or measure
of the Dakshiiia

Bhishma's answer fraught with grave wisdom

Who should and who should not be trusted by the
king

How the king should conduct himself for winning
over kinsmen and friends ...

Narada's instructions to Vasudeva

The second means by which the king may win
kinsmen and friends

The story of Kalakavrikshiya and Kshema-
dar^in the king of the Ko^alas

The qualifications of legislators, ministers, court-
iers, and counsellors

The merits of agreeableness of speech ...

With whom should the king behave in what way ?

The kind of city which a king should have

How a kingdom should be consolidated and how
it should be protected

How the king should behave if he wishes for
wealth

The king should not cut down trees yielding
edible fruits ...

Yudhishthira enquires how one man acquires
superiority over the rest ...

Bhishma's answer...

The noble discourse of Utathya to Mtlndhiltri
about the king's power being only a trust for
the good of his people and not for the grati-
fication of his own caprices

Continuation of Utathya's discourse

Power was created for protecting Weakness

Weakness more powerful than the greatest Power

How a righteous king desirous of acting righte-
ously should behave

The discourse of Vamadeva to Vasumanas

PAGE.

254

ib
255

256

259
ib

262

ib

268
278

274
277

280

284.

287

289
ib

290
293
294
295

299
ib

CONTENTS.

XIU

The consequences that result from the king's

acting unrighteously
Continuation of Viimadcva's discourse ...
How a Kshatriya should act who desires to sub-
jugate another
A king should never desire to subjugate the Earth

by unrighteous means
Yudhishthira's condemnation of Kshatriya practices
Bhishma points out that by chastising the wicked,

protecting the good, performing sacrifices, &c.,

the king cleanses himself ...
The regions of felicity acquired by unrcturning

heroes
The story of Amvarisha, Indra, and Sudcva
The address of Janaka to his soldiers
How kings should lead their troops to battle
How the troops should be accoutred, armed, and

disposed for battle
Indications of courage
What the indications are of the future success

of an army
How a king should behave towards a foe that is

mild, towards one that is fierce, and towards

one that has many allies ...
The discourse between Vrihaspati and Indra
Vrihaspati recommends conciliation or lulling a

foe into security
Other means
A king should never slay a large number of the

defeated troops
Continuation of Vrihaspati's discourse
The indications of wicked persons
How a righteous king deprived of his kingdom

should act
The discourse between Kshemadar(^in and Kalaka-

vrikshiya
Continuation of the discourse

PAGE.

300

304

305

307
310

ib

312
313
317
318

324
ib

327

330
ib

331

ib

ib
332
333

335

336
341

xiv CONTENTS.

PAGE.

The king's teply discountenancing deceit and frand ... 343

How the king should behave towards the aristocracy ... 34G

Important duties irn brief ... ... ... 349

The relative superiority of parents and preceiDtors ... 350

The characteristics of truth and falsehood ... 352

How may creatures avoid difficulties ... ... 355

How may good and wicked men be recognised ... 357
The story of the pious jackal who acted as

minister to the tiger ... ... ... ib

The story of the camel who had obtained a long

neck ••• ••• ••• ••• ouo

The discourse between Ocean and Rivers regarding

the latters' never washing away a cane ... 367
How a man of worth should behave when insulted

with harsh words in an assembly ... ... 368

The qualifications of persons that may be employed

by the king ... ... ... ... 371

The story of the dog who by favor of the Rishi

became a ^arahha and was, for misconduct,

retransformed into his own canine form ... 373
Continuation of Bhishma's discourse on the

qualifications of servants ... ... ... 377

Continuation of ditto ... ... ... 379

How the king should exercise the duty of protection... 381
Yudhishthira enquires about the origin and

character of Chastisement ... ... 387

Bhishma's discourse on Chastisement ... ... 388

The discourse between Vasuhoma and Mfindhatri ... 393
Bhishma's discourse on Virtue, Wealth, and

Pleasure ... ... ... ... 398

How may one acquire a virtuous behaviour ... 401

Bhishma recites the discourse of Dhritarashtra to *•

Duryodhana ... ... ••• ..■ ib

The story of Indra's taking away from Prahlada

the latter's prosperity ... ... ... 403

The characteristics of Hope ... ... ... 406

The discourse between Sumitra and Rishava ... 407

CONTENTS.

XV

The story of Viraclyumna and the loss of his son
The discourse between Gotama and Yama
How may a king in great danger and distress and
shorn of friends behave ...

PACE.

410
414

415

Apaddharmdnugasana Parva.

Yudhishthira enquires of Bhishma what should be

done by a weak and timid king as also by one

that is in great distress ...
Bhishma's answer recommending peace by even

the surrender of territory
The king should never surrender his person as long

as he can avoid doing it ...
If the invading enemy be righteous, the assailed

king should make peace ...
If otherwise, the assailed should fight bravely

and fall
How a Brfihmana should subsit in times of calamity
Bhishma begins his exposition of the morality of

adversity
At times of calamity the king may take from the

wicked for giving it to the good
At such times censurable acts do not become

censurable
The king should never oppress Brahmanas even

at such times ...
Slanderous discourses should be avoided ...
The indications of righteousness
Difficulty in finding the course of duty ...
How should a king fill his treasury
The king should establish laws which he should

never transgress
The two duties of a Kshatriya are the acquisition

of religious merit and of wealth
The merits of Power
The s tory of the robber who gained heaven

421
ib

ib
422

ib

ib

ib
ib
ib

42.3
ib

424
ib

42.J

ib

427

ib

429

XVI

CONTENTS.

What wealth should not be taken by the king

Who enjoy happiness

The story of the three fishes ...

How a king should behave who is weak and

threatened on all sides by powerful foes
The story of the mouse, the cat, the oavI, the mun-

goose, and the hunter
Continuation of the story
The wisdom of the mouse in selecting the proper

moment for extricating the cat
The cat's desire for friendship with the mouse
The mouse's answer

The moral of the story illustrated by Bhishma
The merits of distrust

The story of the bird Pujani and king Brahmadatta
How a king should behave when there is a general

decadence of Righteousness
The story of Bharadvvaja's discourfc to king

Catrunjaya
The king should have the rod of Chastisement

always uplifted in his hands
The diverse other duties of the king
When there is terrible distress around, how a

Brahmana should live
Bhishma's reply ...
Description of a terrible famine
Description ot a Chandala hamlet
Vi9wamitra, in rage of hunger, desires to steal a

dog's haunch ...
The tiishi discovered by the Chandala who owns

the haunch
Discourse between the Rishi and the Chandrda
The Rishi takes away the dog's haunch for

saving his life...
Yudhishthira's distress at this possible act of

impiety cited as a duty
Bhishma's reply ... .... ...

CONTENTS. Xvli

PAGE.
Kings shoulj gatlier wisdom from various .sources

and not from the Vcdas alone ... ... 477

Scriptures are no scriptures if they cannot stand

the test of reason ... ... ... 479

The sin of killing a person is equal to the sin of

not killing one that deserves to be killed ... 480

Yudhishthira enquires after the merits of saving

suppliants ... ... ... ... 481

The story of the hunter and the pigeon ... ... jb

Description of a storm and shower ... ... 482

The hunter seizes a she-pigeon ... ... ib

The lament of the male pigeon for the she-pigeon ... ib

The she-pigeon's answer to her lord, from within

the hunter's cage ... ... ... 485

The male pigeon desires to do the duties of

hospitality to the distressed hunter ... ... 487

The fowler's repentance ... ... ... 488

The lament of the she-pigeon for the Death of her

spouse ... ... ... ... 489

The couple of pigeons ascend to heaven ... ... 490

The fowler takes to rigid penances and at last

ascends to heaven ... ... ... ib

The discourse between Indrota and king Janamejaya... 491
Indrota rebukes Janamejaya for the six of Brah-
man icide that stains him ... ... ... 492

Janamejaya meekly endures the reproof ... ... 493

Janamejaya seeks instruction from Indrota ... 494

Indrota discourses to the repentant king on the

means of cleansing himself ... ... 495

The story of the Vulture and the Jackal and the

restoration of a dead child to life ... ... 499

Civa shows himself unto the weeping kinsmen of

the dead child ... ... ... 608

Civa restores the dead child to life ... ... ib

Yudhisthira asks Bhishma as to how a weak king

who incurs the wrath of a powerful one behave

in the hour of danger ... ... ... 509

C

XVUl

CONTENTS.

Bhislima recites the story of the ^'ilmali who
having dared the Wind-god, saved himself
by causing his branches to be lopped off

Covetousness is the cause of sin

Discourse on Ignorance

Self-restraint is the highest of virtues .-.

Penance is the root of everything

Discourse on Truth and its indications ...

The thirteen virtues comprised in Tenth...

Truth heavier than a hundred Horse-sacrifices

Discourse on the thirteen vices thnt are powerful
foes of all

The indications of malevolent persons ...

How should Brahmanas be provided for ...

The five kinds of falsehood that are not sinful

The three sins that have no expiation

Different kinds of expiation for different kinds

of sin ... •••

Nakula's question about the superiority of the

sword as a weapon
Origin of the creation

The Danavas disregard the behests of the Grand-
sire
The Grandsire creates the Sword
Rudra wields the Sword
Rudra, with that weapon, slays the Dtnavas
The transmission of the Sword from taker to taker
Yudhishthira's question to Vidnra and his own

brothers about the triple aggregate ...
Vidura's answer assigning precedence to Virtue
Arjuna's" answer assigning precedence to Wealth

or Profit
Nakula and Sahadeva agree with Arjuna
Bhima's answer assigning precedence to Desire
Yudhishthira applauds withdrawal from the triple

aggregate and Emancipation
With whom friendship should be avoided...

CONTENTS. ^^^

PAGE.

History of an ungrateful person ... ... 553

Gautama, a Brfihrnana of good birth but destitute
of education, takes up his abode in a village
of robbers ... ... ••• ••• 554

A former acquaintance possessed of learning
encounters him and exhorts him to leave his
sinful mode of life ... ... ... 555

Gautama leaves home in search of wealth ... 55G

Gautama meets with a prince of cranes ... ... 557

Gautama becomes a guest of the bird ... ... ib

Gautama is directed by the bird to the chief of

the Rdkshasas ... ••• ••• 559

Gautama goes to Meruvraja the capital of the

Rdkshasa chief ... ... ... ib

Gautama comes away with much wealth ... ... 562

On his way home Gautama meets with and is

received hospitably by the prince of cranes ... ib

Gautama ungratefully slays the bird ... • ... 563

Gautama seized by the messengers of the

Rdkshasa king ... ... ... 564

Gautama hacked to pieces by the Rdkshasas ... ib

The very robbers of the forest refuse to feast on

Gautama's flesh ... ... ... ib

The prince of cranes revived by Indra ... ... 565

The story of the Grandsire's curse on the crane ... ib

The crane asks Indra to revive Gautama ... 56G

Gautama, revived, goes back to his sinful mode

of life in the village of the robbers ... ... ib

Bhishma's observations on ingratitude ... ... ib

FINIS.

^'

DATE DUE

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The Mahabharata of Krishna-Dwaipayana

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