The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3

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"Vasudeva said, 'Since, O bull among men, thy devotion to me is very
great, for this, O prince, I have displayed my celestial form to thee. I
do not, O foremost of kings, display myself unto one that is not devoted
to me, or unto a devotee that is not sincere, or unto one, O Bharata,
that is not of restrained soul. Thou art devoted to me and art always
observant of righteousness. Of a pure heart, thou art always
self-restrained and ever observant of penances and gifts. Through thy own
penances, O Bhishma, thou art competent to behold me. Those regions, O
king, are ready for thee whence there is no return.[156] Six and fifty
days, O foremost one of Kuru's race, still remain for thee to live!
Casting off thy body, thou shalt then, O Bhishma, obtain the blessed
reward of thy acts. Behold, those deities and the Vasus, all endued with
forms of fiery splendour, riding on their cars, are waiting for thee
invisibly till the moment of the sun's entering on northerly course.
Subject to universal time, when the divine Surya turns to his northerly
course, thou, O foremost of men, shalt go to those regions whence no man
of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave
this world for that, all Knowledge, O hero, will expire with thee. It is
for this, that all these persons, assembled together, have approached
thee for listening to discourses on duty and morality. Do thou then speak
words of truth, fraught with morality and Yoga, unto Yudhishthira who as
firm in truth but whose learning has been clouded by grief on account of
the slaughter of his kinsmen, and do thou, by this, quickly dispel that
grief of his!'

SECTION LII

"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality
and profit, Santanu's Bhishma, answered him in the following words.

"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O
Narayana, O thou of unfading glory, hearing the words spoken by thee I
have been filled with joy. But what words (of instruction), O master of
speech, can I say in thy presence, when especially in all the subjects of
speech have been dealt with in the speech?[157] Whatever in either world
should be done or is done, proceeds from thy intelligent self, O god!
That person who is competent to discourse on the subject of heaven in the
presence of the chief of the gods himself is competent to discourse on
the interpretation of morality and pleasure and profit and salvation in
thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the
pain of arrow-wounds. My limbs are weak. My understanding is not clear. I
am so afflicted, O Govinda, by these shafts resembling poison or fire
that I have not power to utter anything. My strength is abandoning me. My
life-breaths are hastening to leave me. The very vitals of my body are
burning. My understanding is clouded. From weakness my utterance is
becoming indistinct. How then can I venture to speak? O enhancer of (the
glory of) Dasarha's race, be gratified with me. O mighty-armed one, I
will not say anything. Pardon me (for my unwillingness). The very master
of speech (Vrihaspati), in speaking in thy presence, will be overcome by
hesitation. I cannot any longer distinguish the points of the compass,
nor the sky from the earth! Through thy energy, O slayer of Madhu, I am
only barely alive. Do thou, therefore, thyself speak for the good of king
Yudhishthira the just, for thou art the ordainer of all the ordinances.
How, O Krishna, when thou, the eternal creator of the universe, art
present, can one like me speak (on such subjects) like a disciple in the
presence of the preceptor?'

"Vasudeva said, 'The words spoken by thee are worthy of thee that art the
foremost one of Kuru's race, thee that art endued with great energy, thee
that art of great soul, and thee that art possessed of great patience and
conversant with every subject. Regarding what hast thou said unto me
about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I
grant thee, O puissant one, from my grace. Discomfort and stupefaction
and burning and pain and hunger and thirst shall not, O son of Ganga,
overcome thee, O thou of unfading glory! Thy perceptions and memory, O
sinless one, shall be unclouded.[158] The understanding shall not fail
thee. The mind, O Bhishma, freed from the qualities of passion and
darkness, will always be subject to the quality of goodness, like the
moon emerged from the clouds. Thy understanding will penetrate whatever
subject connected with duty, morality, or profit, thou wilt think upon. O
tiger among kings, obtaining celestial vision, thou wilt, O thou of
immeasurable prowess, succeed in beholding the four orders of created
things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,
like fishes in a limpid stream, all created things that thou mayst
endeavour to recollect!'

"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst
them, adored Krishna with hymns from the Richs, the Yajuses, and the
Samans. A celestial shower of flowers belonging to every season fell on
that spot where he of Vrishni's race, with Ganga's son and the son of
Pandu were. Celestial instruments of every kind played in the welkin and
the tribes of Apsaras began to sing. Nothing of evil and no portent of
any evil kind were seen there. An auspicious, pleasant, and pure breeze,
bearing every kind of fragrance, began to blow. All the points of the
compass became clear and quiet, and all the animals and birds began to
rove in peace. Soon after, like a fire at the extremity of a great
forest, the divine Surya of a thousand rays was seen to descend to the
west. The great Rishis then, rising up, saluted Janardana and Bhishma and
king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,
and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those
sages. Devoted to the practice of righteousness, those sages, thus
worshipped by Kesava and others, speedily proceeded to their respective
abodes, saying, 'We will return tomorrow.' After this, Kesava and the
Pandavas, saluting Bhishma and circumambulating him, ascended their
handsome cars. Those heroes then proceeded, accompanied by many other
cars decked with golden Kuvaras, and infuriated elephants looking like
mountains and steeds fleet as Garudas, and foot-soldiers armed with bows
and weapons. That army, moving with great speed, proceeded in two
divisions, one in the van and the other in the rear of those princes. The
scene resembled the two currents of the great river Narmada at the point
where it is divided by the Rikshavat mountains standing across it.
Gladdening that great host, the divine Chandramas rose before it in the
firmament, once more inspiring with moisture, by his own force, the
terrestrial herbs and plants whose juice had been sucked up by the Sun.
Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)
city whose splendour resembled that of the city of Indra itself,
proceeded to their respective mansions like tired lions seeking their
caves.'"

SECTION LIII

"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept
happily. Awaking when half a Yama was wanting to usher in the day, he
addressed himself to contemplation. Fixing all his senses, he meditated
on the eternal Brahma. Then a batch of well-trained and sweet-voiced
persons, conversant with hymns and the Puranas, began to utter the
praises of Vasudeva, that lord of all creatures and creator of the
universe. Others, marking time by clapping of hands, began to recite
sweet hymns, and vocalists began to sing. Conch-shells and drums were
blown and beaten by thousands. The delightful sound of Vinas, Panavas,
and bamboo flutes was heard. The spacious mansion of Krishna, in
consequence thereof, seemed to laugh with music. In the palace of king
Yudhishthira also sweet voices were heard, uttering auspicious wishes,
and the sound of songs too and musical instruments. Then he of Dasarha's
race performed his ablutions. Joining his hands, the mighty-armed hero of
unfading glory silently recited his secret mantras, and kindling a fire
poured libations of clarified butter upon it. Giving away a thousand kine
unto a thousand Brahmanas all of whom were fully conversant with the four
Vedas, he caused them to utter benedictions upon him. Touching next
diverse kinds of auspicious articles and beholding himself in a clear
mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and
repairing to Yudhishthira's abode, ascertain whether that king of great
energy is dressed for visiting Bhishma.' At these words of Krishna,
Satyaki, proceeding quickly to the royal son of Pandu, said unto him,
'The foremost of cars, belonging to Vasudeva of great intelligence,
stands ready, O king, for Janardana will go to see Ganga's son. O
righteous king of great splendour, he is waiting for thee. It behoveth
thee now to do what should be done next.' Thus addressed, Dharma's son
Yudhishthira answered as follows.'

"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost
of cars be made ready. We should not be accompanied (today) by the
soldiers, but we shall proceed ourselves. That foremost of righteous
persons, Bhishma, should not be vexed. Let the guards, therefore, O
Dhananjaya, stop today. From this day Ganga's son will speak of things
that are great mysteries. I do not therefore, O son of Kunti, wish that
there should be a miscellaneous gathering (in Bhishma's presence).'

"Vaisampayana continued, 'Hearing these words of the king, Kunti's son
Dhananjaya, that foremost of men (went out and coming back) represented
unto him that his best of cars stood harnessed for him. King
Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling
the five elements, then proceeded towards Krishna's abode. While the
high-souled 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.'"