Satyaki, proceeding quickly to the royal son of Pandu, said unto him,
'The foremost of cars, belonging to Vasudeva of great intelligence,
stands ready, O king, for Janardana will go to see Ganga's son. O
righteous king of great splendour, he is waiting for thee. It behoveth
thee now to do what should be done next.' Thus addressed, Dharma's son
Yudhishthira answered as follows.'
"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost
of cars be made ready. We should not be accompanied (today) by the
soldiers, but we shall proceed ourselves. That foremost of righteous
persons, Bhishma, should not be vexed. Let the guards, therefore, O
Dhananjaya, stop today. From this day Ganga's son will speak of things
that are great mysteries. I do not therefore, O son of Kunti, wish that
there should be a miscellaneous gathering (in Bhishma's presence).'
"Vaisampayana continued, 'Hearing these words of the king, Kunti's son
Dhananjaya, that foremost of men (went out and coming back) represented
unto him that his best of cars stood harnessed for him. King
Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling
the five elements, then proceeded towards Krishna's abode. While the
high-souled Pandavas were coming, Krishna of great intelligence,
accompanied by the grandson of Sini, mounted on his car. Saluting one
another from their cars and each enquiring of the other whether the night
had been passed happily by him, those bulls among men proceeded, without
stopping on those foremost of cars whose rattle resembled the roar of the
clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and
Sugriva were urged by Daruka. The animals, urged by him, O king,
proceeded, indenting the earth with their hoofs. Endued with great
strength and great speed, they flew onwards, devouring the very skies.
Traversing the sacred field of Kuru, the princes proceeded to that spot
where the puissant Bhishma on his bed of arrows was lying, surrounded by
those great Rishis, like Brahman himself in the midst of the gods. Then
Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the
twins and Satyaki, alighting from their vehicles, saluted the Rishis by
raising their right hands. Surrounded by them, king Yudhishthira like the
moon in the midst of the stars approached Ganga's son like Vasava
proceeding towards Brahman. Overcome with fear, the king timidly cast his
eyes on the mighty-armed hero lying on his bed of arrows like the Sun
himself dropped from the firmament.'"
SECTION LIV
"Janamejaya said, 'When that tiger among men, of righteous soul and great
energy, firmly adhering to truth and with passions under complete
control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma
of unfading glory, lay on a hero's bed with the sons of Pandu sitting
around him, tell me, O great sage, what converse ensued in that meeting
of heroes after the slaughter of the troops.'
"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed
of arrows, many Rishis and Siddhas, O king, headed by Narada, came to
that spot. The unslain remnant of the (assembled) kings with Yudhishthira
at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the
twins also came there. Those high-souled persons, approaching the
grandsire of the Bharatas who looked like the Sun himself dropped from
the firmament, indulged in lamentations for him. Then Narada of godlike
features reflecting for a short while, addressed all the Pandavas and the
unslain remnant of the kings saying, 'The time, I think, has come for you
to question Bhishma (on subject of morality and religion), for Ganga's
son is about to expire like the Sun that is on the point of setting. He
is about to cast off his life-breaths. Do you all, therefore, solicit him
to discourse to you? He is acquainted with the varied duties of all the
four orders. Old in years, after abandoning his body he will obtain high
regions of bliss. Solicit him, therefore, without delay, to clear the
doubts that exists in your minds.' Thus addressed by Narada, those
princes approached Bhishma, but unable to ask him anything, looked at one
another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said,
"There is no one else than Devaki's son that can question the grandsire.
O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu,
speak first. Thou, O sire, art the foremost of us all and thou art
conversant with every duty and practice." Thus addressed by the son of
Pandu, the illustrious Kesava of unfading glory, approaching the
unconquerable Bhishma, spoke unto him as follows.'
"Vasudeva said, 'Hast thou, O best of kings, passed the night happily?
Has thy understanding become unclouded? Does thy knowledge, O sinless
one, shine in thee by inward light? I hope thy heart no longer feels pain
and thy mind is no longer agitated.'
"Bhishma said, 'Burning, stupefaction, fatigue, exhaustion, illness, and
pain, through thy grace, O thou of Vrishni's race, have all left me in a
single day. O thou of incomparable splendour, all that is past, all that
is future, and all that is present, I behold as clearly as a fruit placed
in my hands. All the duties declared in the Vedas, all those laid down in
the Vedantas, I behold clearly, O thou of unfading glory, in consequence
of the boon thou hast granted to me. The duties that have been declared
by persons of learning and righteous behaviour, dwell in my remembrance.
I am conversant also, O Janardana, with the duties and practices
prevailing in particular countries and among particular tribes and
families. Everything relating again to the four modes of life has come
back to my recollection. I am acquainted also, O Kesava, with the duties
that relate to king-craft. Whatever should at whatever time be said, I
would say, O Janardana! Through thy grace, I have acquired an auspicious
understanding. Strengthened by meditation on thee, feel as if I have
become a young man again. Through thy favour, O Janardana, I have become
competent to discourse on what is beneficial (for the world). Why,
however, O holy one, dost thou not thyself discourse to Pandu's son upon
all that is good? What explanation hast thou to give in respect of this?
Tell me quickly, O Madhava!'
"Vasudeva said, 'Know, O thou of Kuru's race, that I am the root of fame
and of everything that leads to good. All things, good or bad, proceed
from me. Who on earth will wonder if the moon be said to be of cool rays?
Similarly, who will wonder if I were described as one possessed of the
full measure of fame?[159] I have, however, resolved to enhance thy fame,
O thou of great splendour! It is for this, O Bhishma, that I have just
inspired thee with great intelligence. As long, O lord of earth, as the
earth will last, so long will thy fame travel with undiminished lustre
through all the worlds. Whatever, O Bhishma, thou wilt say unto the
inquiring son of Pandu, will be regarded on earth to be as authoritative
as the declarations of that Vedas. That person who will conduct himself
here according to the authority of thy declarations, will obtain
hereafter the reward of every meritorious act. For this reason, O
Bhishma, I have imparted to thee celestial understanding so that thy fame
maybe enhanced on earth. As long as a man's fame lasts in the world, so
long are his achievements said to live. The unslain remnant of the
(assembled) kings are sitting around thee, desirous of listening to thy
discourses on morality and duty. Do thou speak unto them, O Bharata! Thou
art old in years and thy behaviour is consistent with the ordinance of
the Srutis. Thou art well conversant with the duties of kings and with
every other science of duty. No one has ever noticed the slightest
transgression in thee from thy every birth. All the kings know thee to be
conversant with all the sciences of morality and duty. Like a sire unto
his sons do thou, therefore, O king, discourse unto them of high
morality. Thou hast always worshipped the Rishis and the gods. It is
obligatory on thee to discourse on these subjects in detail unto persons
desirous of listening to discourse on morality and duty. A learned
person, especially when solicited by the righteous, should discourse on
the same. The sages have declared this to be a duty. O puissant one, if
thou dost not speak on such subjects, thou wilt incur sin. Therefore,
questioned by thy sons and grandsons, O learned one, about the eternal
duties (of men), do thou, O bull among the Bharatas, discourse upon them
on the subject.'"
SECTION LV
"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus
(viz., Bhishma), said, 'I shall discourse on the subject of duty. My
speech and mind have become steady, through thy grace, O Govinda, since
thou art the eternal soul of every being. Let the righteous-souled
Yudhishthira question me about morality and duty. I shall then be much
gratified and shall speak of all duties. Let the son of Pandu, that royal
sage of virtuous and great soul, upon whose birth all the Vrishnis were
filled with joy, question me. Let the son of Pandu, who has no equal
among all the Kurus, among all persons of righteous behaviour, and among
men of great celebrity, put questions to me. Let the son of Pandu, in
whom are intelligence, self-restraint, Brahmacharya, forgiveness,
righteousness, mental vigour and energy, put questions to me. Let the son
of Pandu, who always by his good offices honours his relatives and guests
and servants and others that are dependent on him, put questions to me.
Let the son of Pandu, in whom are truth and charity and penances,
heroism, peacefulness, cleverness, and fearlessness, put questions to me.
Let the righteous-souled son of Pandu, who would never commit a sin
influenced by desire of Pleasure or Profit or from fear put questions to
me. Let the son of Pandu, who is ever devoted to truth, to forgiveness,
to knowledge and to guests, and who always makes gifts unto the
righteous, put questions to me. Let the son of Pandu, who is ever engaged
in sacrifices and study of the Vedas and the practice of morality and
duty who is ever peaceful and who has heard all mysteries, put questions
to me.'
"Vasudeva said, 'King Yudhishthira the just, overcome with great shame
and fearful of (thy) curse, does not venture to approach thee. That lord
of earth, O monarch, having caused a great slaughter, ventures not to
approach thee from fear of (thy) curse. Having pierced with shafts those
that deserved his worship, those that were devoted to him, those that
were his preceptors, those that were his relatives and kinsmen and those
that were worthy of his highest regard, he ventures not to approach thee.'
"Bhishma said, 'As the duty of the Brahmanas consists of the practice of
charity, study, and penances, so the duty of Kshatriyas is to cast away
their bodies, O Krishna, in battle. A Kshatriya should stay sires and
grandsires and brothers and preceptors and relatives and kinsmen that may
engage with him in unjust battle. This is their declared duty. That
Kshatriya, O Kesava, is said to be acquainted with his duty who slays in
battle his very preceptors if they happen to be sinful and covetous and
disregardful of restraints and vows. That Kshatriya is said to be
acquainted with his duty who slays in battle the person that from
covetousness disregards the eternal barriers of virtue.[160] That
Kshatriya is said to be acquainted with duty who in battle makes the
earth a lake of blood, having the hair of slain warriors for the grass
and straw floating on it, and having elephants for its rocks, and
standards for the trees on its banks. A Kshatriya, when challenged,
should always fight in battle, since Manu has said that a righteous
battle (in the case of a Kshatriya) leads to both heaven and fame on
earth.'
"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son
Yudhishthira, with great humility, approached the Kuru hero and stood in
his sight. He seized the feet of Bhishma who in return gladdened him with
affectionate words. Smelling his head, Bhishma asked Yudhishthira to take
his seat. Then Ganga's son, that foremost of bowmen, addressed
Yudhishthira, saying, 'Do not fear, O best of the Kurus! Ask me, O child,
without any anxiety.'"
SECTION LVI
Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma,
and taken the permission of all the seniors assembled there, Yudhishthira
began to put questions unto Bhishma.'
"Yudhishthira said, 'Persons conversant with duty and morality say that
kingly duties constitute the highest science of duty. I also think that
the burden of those duties is exceedingly onerous. Do thou, therefore, O
king, discourse on those duties. O grandsire, do thou speak in detail on
the duties of kings. The science of kingly duties is the refuge of the
whole world of life. O thou of Kuru's race, Morality, Profit, and
Pleasure are dependent on kingly duties. It is also clear that the
practices that lead to emancipation are equally dependent on them. As the
reins are in respect of the steed or the iron hook in respect of the
elephant, even so the science of kingly duties constitutes the reins for
checking the world. If one becomes stupefied in respect of the duties
observed by royal sages, disorder would set in on the earth and
everything will become confused. As the Sun, rising, dispels inauspicious
darkness, so this science destroys every kind of evil consequence in
respect of the world. Therefore, O grandsire, do thou, for my sake,
discourse on kingly duties in the first instance, for thou, O chief of
the Bharatas, art the foremost of all persons conversant with duties. O
scorcher of foes, Vasudeva regards thee as the first of all intelligent
persons. Therefore, all of us expect the highest knowledge from thee.'
"Bhishma said, 'Bowing unto Dharma who is Supreme, unto Krishna who is
Brahma in full, and unto the Brahmanas, I shall discourse on the eternal
duties (of men). Hear from me, O Yudhishthira, with concentrated
attention, the whole range of kingly duties described with accurate
details, and other duties that you mayst desire to know. In the first
place, O foremost one of Kuru's race, the king should, from desire of
pleasing (his subjects), wait with humility upon the gods and the
Brahmanas, always bearing himself agreeably to the ordinance. By
worshipping the deities and the Brahmanas, O perpetuator of Kuru's race,
the king pays off his debt to duty and morality, and receives the respect
of his subjects. O son, thou shouldst always exert with promptitude, O
Yudhishthira, for without promptitude of exertion mere destiny never
accomplishes the objects cherished by kings. These two, viz., exertion
and destiny, are equal (in their operation). Of them, I regard exertion
to be superior, for destiny is ascertained from the results of what is
begun with exertion. Do not indulge in grief if what is commenced ends
disastrously, for thou shouldst then exert thyself in the same act with
redoubled attention. This is the high duty of kings. There is nothing
which contributes so much to the success of kings as Truth. The king who
is devoted to Truth finds happiness both here and hereafter. As regards
Rishis also, O king, Truth is their great wealth. Similarly, as regards
kings, there is nothing that so much inspires confidence in them as
Truth. The king that is possessed of every accomplishment and good
behaviour, that is self-restrained, humble, and righteous, that has his
passions under control, that is of handsome features and not too
enquiring,[161] never loses prosperity. By administering justice, by
attending to these three, viz., concealment of his own weaknesses,
ascertainment of the weaknesses of foes, and keeping his own counsels, as
also by the observance of conduct that is straightforward, the king, O
delighter of the Kurus, obtains prosperity. If the king becomes mild,
everybody disregards him On the other hand, if he becomes fierce, his
subjects then become troubled.
Therefore, do thou observe both kinds of behaviour. O foremost of liberal
men, the Brahmanas should never be punished by thee, for the Brahmana, O
son of Pandu, is the foremost of beings on the Earth. The high-souled
Manu, O king of kings, that sung two Slokas. In respect of thy duties, O
thou of Kuru's race, thou shouldst always bear them in mind. Fire hath
sprung from water, the Kshatriya from the Brahmana, and iron from stone.
The three (viz., fire, Kshatriya and iron) can exert their force on every
other thing, but coming into contact with their respective progenitors,
their force becomes neutralised. When iron strikes stone, or fire battles
with water, or Kshatriya cherishes enmity towards Brahmana, these three
soon become weak. When this is so, O monarch, (you will see that) the
Brahmanas are worthy of worship. They that are foremost among the
Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and
the Sacrifices. But they, O tiger among kings, that desire to have such
honour however much they may be impediments to the three worlds, should
ever be repressed by the might of thy arms. The great Rishi Usanas, O
son, sang two Slokas in days of old. Listen to them, O king, with
concentrated attention. The righteous Kshatriya, mindful of his duties,
should chastise a Brahmana that may be a very master of the Vedas if he
rushes to battle with an uplifted weapon. The Kshatriya, conversant with
duties, that upholds righteousness when it is trespassed against, does
not, by that act, become a sinner, for the wrath of the assailant
justifies the wrath of the chastiser. Subject to these restrictions, O
tiger among kings, the Brahmanas should be protected. If they become
offenders, they should then be exiled beyond thy dominions. Even when
deserving of punishment, thou shouldst, O kings, show them compassion. If
a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his
preceptor or other revered senior, or of causing miscarriage, or of
treason against the king, his punishment should be banishment from thy
dominions. No corporal chastisement is laid down for them. Those persons
that show respect towards the Brahmanas should be favoured by thee (with
offices in the state). There is no treasure more valuable to kings than
that which consists in the selection and assemblage of servants. Among
the six kinds of citadels indicated in the scriptures, indeed among every
kind of citadel, that which consists of (the ready service and the love
of the) subjects is the most impregnable. Therefore, the king who is
possessed of wisdom should always show compassion towards the four orders
of his subjects. The king who is of righteous soul and truthful speech
succeeds in gratifying his subjects. Thou must not, however, O son always
behave with forgiveness towards everybody, for the king that is mild is
regarded as the worst of his kind like an elephant that is reft of
fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days
of old applicable to the present matter. Hear it, O king as I recite it.
'If the king happens to be always forgiving, the lowest of persons
prevails over him, even as the driver who sits on the head of the
elephant he guides.' The king, therefore, should not always be mild. Nor
should he always be fierce. He should be like the vernal Sun, neither
cold nor so hot as to produce perspiration. By the direct evidence of the
senses, by conjecture, by comparisons, and by the canons, of the
scriptures O monarch, the king should Study friends and foes. O thou of
great liberality, thou shouldst avoid all those evil practices that are
called Vyasanas. It is not necessary that thou shouldst never indulge in
them. What, however, is needed is that thou shouldst not be attached to
them. He that is attached to those practices is prevailed over by
everyone. The king who cherishes no love for his people inspires the
latter with anxiety. The king should always bear himself towards his
subjects as a mother towards the child of her womb. Hear, O monarch, the
reason why this becomes desirable. As the mother, disregarding those
objects that are most cherished by her, seeks the good of her child
alone, even so, without doubt, should kings conduct themselves (towards
their subjects). The king that is righteous, O foremost one of Kuru's
race, should always behave in such a manner as to a\ old what is dear to
him, for the sake of doing that which would benefit his people. Thou
shouldst not ever, O son of Pandu, abandon fortitude. The king that is
possessed of fortitude and who is known to inflict chastisement on
wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst
not indulge in jests with thy servants. O tiger among kings, listen to
the faults of such conduct. If the master mingles too freely with them,
dependents begin to disregard him. They forget their own position and
most truly transcend that of the master. Ordered to do a thing, they
hesitate, and divulge the master's secrets. They ask for things that
should not be asked for, and take the food that is intended for the
master. They go to the length of displaying their wrath and seek to
outshine the master. They even seek to predominate over the king, and
accepting bribes and practising deceit, obstruct the business of the
state. They cause the state to rot with abuses by falsifications and
forgeries. They make love with the female guards of the palace and dress
in the same style as their master. They become so shameless as to indulge
in eructations and the like, and expectorate in the very presence of
their master, O tiger among kings, and they do not fear to even speak of
him with levity before others. If the king becomes mild and disposed to
jest, his servants, disregarding him, ride on steeds and elephants and
cars as good as the king's.[162] His counsellors, assembled in court,
openly indulge in such speeches as: 'This is beyond thy power. This is a
wicked attempt.' If the king becomes angry, they laugh; nor are they
gladdened if favours be bestowed upon them, though they may express joy
for other reasons. They disclose the secret counsels of their master and
bruit his evil acts. Without the least anxiety they set at naught the
king's commands. If the king's jewels, or food, or the necessaries of his
bath, or unguents, be not forthcoming, the servants, in his very
presence, do not show the least anxiety. They do not take what rightfully
belongs to them. On the other hand, without being content with what has
been assigned to them, they appropriate what belongs to the king. They
wish to sport with the king as with a bird tied with a string, And always
give the people to understand that the king is very intimate with them
and loves them dearly. If the king becomes mild and disposed to jest, O
Yudhishthira, these and many other evils spring from it.'"
SECTION LVII
"Bhishma said, 'The king, O Yudhishthira, should always be ready for
action. That king is not worth of praise who, like a woman, is destitute
of exertion. In this connection, the holy Usanas has sting a Sloka, O
monarch. Listen to it with attention, O king, as I recite it to thee:
'Like a snake swallowing up mice, the earth swallows tip these two, the
king that is averse to battle and the Brahmana that is exceedingly
attached to wives and children.[163] It behoveth thee, O tiger among
kings, to bear this always in thy heart. Make peace with those foes with
whom (according to the ordinance) peace should be made, and wage war with
them with whom war should be waged. Be he thy preceptor or be he thy
friend, he that acts inimically towards thy kingdom consisting of seven
limbs, should be slain.[164] There is an ancient Sloka sung by king
Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of
kings. According to the eternal provision, there is punishment for even
the preceptor if he becomes haughty and disregardful of what should be
done and what should not, and if he transgresses all restraints. Jadu's
son, king Sagara, of great intelligence, from desire of doing good to the
citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to
drown the children of the citizens in the Sarayu. His sire, therefore,
rebuked him and sent him to exile. The Rishi Uddalaka cast off his
favourite son Swetaketu (afterwards) of rigid penances, because the
latter used to invite Brahmanas with deceptive promises of entertainment.
The happiness of their subjects, observance of truth, and sincerity of
behaviour are the eternal duty of kings. The king should not covet the
wealth of others. He should in time give what should be given, If the
king becomes possessed of prowess, truthful in speech, and forgiving in
temper, he would never fall away from prosperity. With soul cleansed of
vices, the king should be able to govern his wrath, and all his
conclusions should be conformable to the scriptures. He should also
always pursue morality and profit and pleasure and salvation
(judiciously). The king should always conceal his counsels in respect of
these three, (viz., morality, profit, and pleasure). No greater evil can
befall the king than the disclosure of his counsels. Kings should protect
the four orders in the discharge of their duties. It is the eternal duty
of kings to prevent a confusion of duties in respect of the different
orders. The king should not repose confidence (on others than his own
servants), nor should he repose full confidence (on even his servants).
He should, by his own intelligence, took after the merits and defects of
the six essential requisites of sovereignty.[165] The king who is
observant of the laches of his foes, and judicious in the pursuit of
morality, profit, and pleasure, who sets clever spies for ascertaining
secrets and seeks to wean away the officers of his enemies by presents of
wealth, deserves applause. The king should administer justice like Yama
and amass wealth like Kuvera. He should also be observant of the merits
and defects of his own acquisitions and losses and of his own dominions.
He should feed those that have not been fed, and enquire after those that
have been fed. Possessed of sweet speech, he could speak with a smiling
(and not with a sour) countenance. He should always wait upon those that
are old in years and repress procrastination. He should never covet what
belongs to others. He should firmly follow the behaviour of the righteous
and, therefore, observe that behaviour carefully. He should never take
wealth from those that are righteous. Taking the wealth of those that are
not righteous he should give it unto them that are righteous. The king
should himself be skilful in smiting. He should practise liberality. He
Should have his soul under control. He should dress himself with
splendour. He should make gifts in season and regular in his meals. He
should also be of good behaviour. The king desirous of obtaining
prosperity should always bind to his service men that are brave, devoted,
incapable of being deceived by foes,[166] well-born, healthy,
well-behaved, and connected with families that are well-behaved,
respectable, never inclined to insult others, conversant with all the
sciences, possessing a knowledge of the world and its affairs, unmindful
of the future state of existence, always observant of their duties,
honest, and steadfast like mountains. There should be no difference
between him and them as regards objects of enjoyment. The only
distinction should consist in his umbrella and his power or passing
orders. His conduct towards them, before or behind, should be the same.
The king who behaves in this way never comes to grief. That crooked and
covetous king who suspects everybody and who taxes his subjects heavily,
is soon deprived of life by his own servants and relatives. That king,
however, who is of righteous behaviour and who is ever engaged in
attracting the hearts of his people, never sinks when attacked by foes.
If overcome, he soon regains his position. If the king is not wrathful,
if he is not addicted to evil practices and not severe in his
punishments, if he succeeds in keeping his passions under control, he
then becomes an object of confidence unto all like the Himavat mountains
(unto all creatures). He is the best of kings who hath wisdom, who is
possessed of liberality, who is ready to take advantage of the laches of
foes, who has agreeable features, who is conversant with what is bad for
each of the four orders of his subjects, who is prompt in action, who has
his wrath under control, who is not vindictive, who is high-minded, who
is not irascible by disposition, who is equal engaged in sacrifices and
other religious acts, who is not given to boasting, and who vigorously
prosecutes to completion all works commenced by him. He is the best of
kings in whose dominions men live fearlessly like sons in the house of
their sire. He is the best of kings whose subjects have not to hide their
wealth and are conversant with what is good and what is bad for them. He,
indeed, is a king whose subjects are engaged in their respective duties
and do not fear to cast off their bodies when duty calls for it; whose
people, protected duly, are all of peaceful behaviour, obedient, docile,
tractable, unwilling to be engaged in disputes, and inclined to
liberality. That king earns eternal merit in whose dominions there is no
wickedness and dissimulation and deception and envy. That king truly
deserves to rule who honours knowledge, who is devoted to the scriptures
and the good of his people, who treads in the path of the righteous, and
who is liberal. That king deserves to rule, whose spies and counsels and
acts, accomplished and unaccomplished, remain unknown to his enemies. The
following verse was sung in days of old by Usanas of Bhrigu's race, in
the narrative called Ramacharita, on the subject, O Bharata, of kingly
duties: 'One should first select a king (in whose dominions to live).
Then should he select a wife, and then earn wealth. If there be no king,
what would become of his wife and acquisition'?' Regarding those that are
desirous of kingdom, there is no other eternal duty more obligatory than
the protection (of subjects). The protection the king grants to his
subjects upholds the world.[167] Manu, the son of Prachetas, sang these
two verses respecting the duties of kings. Listen to them with attention:
'These six persons should be avoided like a leaky boat on the sea, viz.,
a preceptor that does not speak, a priest that has not studied the
scriptures, a king that does not grant protection, a wife that utters
what is disagreeable, a cow-herd that likes to rove within the village,
and a barber that is desirous of going to the woods.'"[168]
SECTION LVIII
"Bhishma said, 'Protection of the subject, O Yudhishthira, is the very
cheese of kingly duties. The divine Vrihaspati does not applaud any other
duty (so much as this one). The divine Kavi (Usanas) of large eyes and
austere penances, the thousand-eyed Indra, and Manu the son of Prachetas,
the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and
utterers of Brahma, have composed treatises on the duties of kings. All
of them praise the duty of protection, O foremost of virtuous persons, in
respect of kings. O thou of eyes like lotus leaves and of the hue of
copper, listen to the means by which protection may be secured. Those
means consist of the employment of spies and servants, giving them their
just dues without haughtiness, the realisation of taxes with
considerateness, never taking anything (from the subject) capriciously
and without cause, O Yudhishthira, the selection of honest men (for the
discharge of administrative functions), heroism, skill, and cleverness
(in the transaction of business), truth, seeking the good of the people,
producing discord and disunion among the enemy by fair or unfair means,
the repair of buildings that are old or on the point of falling away, the
infliction of corporal punishments and fines regulated by observance of
the occasion, never abandoning the honest, granting employment and
protection to persons of respectable birth, the storing of what should be
stored, companionship with persons of intelligence, always gratifying the
soldiery, supervision over the subjects, steadiness in the transaction of
business, filling the treasury, absence of blind confidence on the guards
of the city, producing disloyalty among the citizens of a hostile town,
carefully looking after the friends and allies living in the midst of the
enemy's country, strictly watching the servants and officers of the
state, personal observation of the city, distrust of servants, comforting
the enemy with assurances, steadily observing the dictates of policy,
readiness for action, never disregarding an enemy, and casting off those
that are wicked. Readiness for exertion in kings is the root of kingly
duties. This has been said by Vrihaspati. Listen to the verses sung by
him: 'By exertion the amrita was obtained; by exertion the Asuras were
slain, by exertion Indra himself obtained sovereignty in heaven and on
earth. The hero of exertion is superior to the heroes of speech. The
heroes of speech gratify and worship the heroes of exertion.[169]' The
king that is destitute of exertion, even if possessed of intelligence, is
always overcome by foes like a snake that is bereft of poison. The king,
even if possessed of strength, should not disregard a foe, however weak.
A spark of fire can produce a conflagration and a particle of poison can
kill. With only one kind of force, an enemy from within a fort, can
afflict the whole country of even a powerful and prosperous king. The
secret speeches of a king, the amassing of troops for obtaining victory,
the crooked purposes in his heart, similar intents for accomplishing
particular objects, and the wrong acts he does or intends to do, should
be concealed by putting on an appearance of candour. He should act
righteously for keeping his people under subjection. Persons of crooked
minds cannot bear the burden of extensive empire. A king who is mild
cannot obtain superior rank, the acquisition of which depends upon
labour. A kingdom, coveted by all like meat, can never be protected by
candour and simplicity. A king, O Yudhishthira, should, therefore, always
conduct himself with both candour and crookedness. If in protecting his
subjects a king falls into danger, he earns great merit. Even such should
be the conduct of kings. I have now told thee a portion only of the
duties of kings. Tell me, O best of the Kurus, what more you wish to
know."
Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa,
and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with
faces resembling full-blown flowers, said, 'Excellent! Excellent!' and
hymned the praises of that tiger among men, viz., Bhishma, that foremost
of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a
cheerless heart and eyes bathed in tears, gently touched Bhishma's feet
and said, 'O grandsire, I shall to-morrow enquire after those points
about which I have my doubts, for today, the sun, having sucked the
moisture of all terrestrial objects, is about to set.' Then Kesava and
Kripa and Yudhishthira and others, saluting the Brahmanas (assembled
there) and circumambulating the son of the great river, cheerfully
ascended their cars. All of them observant of excellent vows then bathed
in the current of the Drishadwati. Having offered oblations of water unto
their ancestors and silently recited the sacred mantras and done other
auspicious acts, and having performed the evening prayer with due rites,
those scorchers of foes entered the city called after the elephant."
SECTION LIX
Vaisampayana said, "Rising from their beds the next day and performing
the morning rites laid down in the scriptures, the Pandavas and the
Yadavas set out (for the spot where Bhishma lay) on their cars resembling
fortified towns. Proceeding to the field of Kuru and approaching the
sinless Bhishma, they enquired of that foremost of car-warriors if he had
passed the night happily. Saluting all the Rishis, and blessed by them in
return, the princes took their seats around Bhishma. Then king
Yudhishthira the just possessed of great energy, having worshipped
Bhishma duly, said these words with joined hands.
"Yudhishthira said, 'Whence arose the word Rajan (King), that is used, O
Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands
and arms and neck like others, having understanding and senses like those
of others, subject like others to the same kinds of joy and grief, endued
with back, mouth, and stomach similar to those of the rest of the world,
having vital fluids and bones and marrow and flesh and blood similar to
those of, the rest of the world, inhaling and exhaling breaths like
others, possessed of life-breaths and bodies like other men, resembling
others in birth and death, in fact, similar to others in respect of all
attributes of humanity, for what reason does one man, viz., the king,
govern the rest of the world numbering many men possessed of great
intelligence and bravery? Whence is it that one man rules the wide world
teeming with brave and energetic and high-born men of good behaviour? Why
do all men seek to obtain his favour? Why is it that if one man becomes
delighted, the whole world becomes delighted, and if that one man is
troubled, the whole world becomes troubled? I desire to hear this in
detail, O bull of Bharata's race! O foremost of speakers, discourse to me
on this fully. O king, there cannot but be a grave reason for all this
since it is seen that the whole world bows down to one man as to a god.
"Bhishma said, 'With concentrated attention, O tiger among kings, listen
to it in detail as to how in the Krita age sovereignty first began. At
first there was no sovereignty, no king, no chastisement, and no
chastiser. All men used to protect one another righteously. As they thus
lived, O Bharata, righteously protecting one another, they found the task
(after some time) to be painful. Error then began to assail their hearts.
Having become subject to error, the perceptions of men, O prince, came to
be clouded, and thence their virtue began to decline. When their
perceptions were dimmed and when men became subject to error, all of them
became covetous. O chief of the Bharatas! And because men sought to
obtain objects, which they did not possess, another passion called lust
(of acquisition) got hold of them. When they became subject to lust,
another passion, named anger, soon soiled them. Once subject to wrath,
they lost all consideration of what should be done and what should not.
Unrestrained sexual indulgence set in. Men began to utter what they
chose. All distinctions between food that is clean and unclean and
between virtue and vice disappeared. When this confusion set in amongst
men, the Vedas disappeared. Upon the disappearance of the Vedas,
Righteousness was lost. When both the Vedas and righteousness were lost,
the gods were possessed by fear. Overcome with fear, O tiger among men,
they sought the protection of Brahmana. Having gratified the divine
Grandsire of the universe, the gods, afflicted with grief, said unto him,
with joined hands, 'O god, the eternal Vedas have been afflicted in the