Mahabharata: Volume 8

by Debroy, Bibek

  ‘“O descendant of the Kuru lineage! Listen to me. The king must protect seven things—his own person, his advisers, his treasury, his army, his allies, his country and his city. The kingdom consists of these seven and they must be protected carefully. O tiger among men! He who knows about the collection of the six, the first three categories and the further three categories, enjoys the earth. O Yudhishthira! Listen to the collection of six that have been mentioned—being seated after concluding a treaty, ensuring a treaty after marching out, being seated after declaring war, seizing702 after marching out, creating a division in the enemy and seeking asylum with the enemy. Listen attentively to what is said to be the three categories—decay, maintenance of the status quo and increase. The further three categories are the pursuit of dharma, artha and kama at the appropriate time. It is through dharma that a lord of the earth protects the earth for a long period of time. In this connection, Angiras’s son703 himself has sung two shlokas. O son of a Yadavi!704 O fortunate one! You should listen to them. ‘Having performed all the tasks well, having protected the earth and having protected the citizens in this way, one enjoys happiness in the hereafter. If all the subjects are unprotected and dharma is disregarded, what will austerities do for a king like that? What will his sacrifices achieve?’”’

  Chapter 1398(70)

  ‘Yudhishthira asked, “There is dandaniti and there is the king. O grandfather! Tell me. Are these two equal? And whose success is it going to be?”

  ‘Bhishma replied, “O king! O descendant of the Bharata lineage! Listen to me and I will tell you exactly, with words and reasons, about the great fortune that the success of dandaniti brings. Dandaniti binds down the four varnas to their own dharma. When applied by the lord, it ensures that they do not proceed towards adharma. When the four varnas respect their own dharma and there is no mixing, because of the use of dandaniti, there is peace and the subjects are free from fear. In the proper way, the three varnas will make efforts to perform soma rites. Know that the happiness of gods and men is accumulated from these. You should not entertain any doubt about whether the age results in the king, or the king results in the age. The king causes the age. When the king implements all of dandaniti properly, the best of ages, known as krita yuga, ensues. When it is krita yuga, dharma prevails. There never is any adharma. None of the varnas finds any delight in adharma. There is no doubt that subjects obtain what they wish and preserve what they have.705 The rites of the Vedas are performed, without any reduction in qualities. All the seasons bring happiness and are free from disease. Sounds, colours and thoughts please men. There are no diseases then and men with short lifespans are not seen. There are no widows and cruel people are not born. The earth yields crops without being ploughed and the herbs are also like that. There is vigour in barks, leaves, fruits and roots. There is no adharma there. There is only dharma. O Yudhishthira! Know these to be the qualities of krita yuga.

  ‘“When the king abandons one-fourth of dandaniti and follows only three-fourths, treta yuga results. The three-fourths are followed by one-fourth that is inauspicious. The earth yields crops only when ploughed and the herbs are also like that. When the king abandons half of policy and dharma, the age known as dvapara is the result. Half that is inauspicious follows half that is good. The earth yields crops when ploughed, but only a little. When the lord of the earth abandons dandaniti entirely and oppresses his subjects in various ways, then kali enters. Adharma is generally prevalent in kali, but dharma is sometimes seen. The minds of all the varnas turn away from their own dharma. Shudras earn a living through mendicancy and brahmanas through servitude. Yoga and kshema are destroyed and there is a mixing of varnas. The rites of the Vedas are without any qualities. All the seasons are devoid of happiness and are full of ill health. Sounds, colour and thoughts of people decay. There are diseases then and one dies before one’s span of life is over. There are widows and cruel people are born. It only rains sometimes and crops also grow sometimes. When the lord of the earth no longer wishes to protect the subjects, using dandaniti properly and well, all the juices head towards destruction. The king is the creator of krita yuga, treta and dvapara. The king is the reason behind the fourth yuga too. For creating krita, the king obtains endless heaven. For creating treta, the king obtains heaven, but it is not endless. For giving rise to dvapara, the king obtains the portion that is his share. However, for giving rise to kali, the king obtains eternal evil. Such an evil-acting person dwells in hell for an eternal period. Having submerged himself in the sins of his subjects, he reaps the sin of bad deeds.

  ‘“A kshatriya must always know and place dandaniti at the forefront, so that he can obtain what he desires and protect what he possesses. Dandaniti, when administered well, sets boundaries for people and is like a mother or a father, demarcating honour for the welfare of the world. O bull among the Bharata lineage! Know that beings thrive on this. This is supreme dharma and the king must follow dandaniti. O Kouravya! Therefore, protect the subjects in accordance with dharma and policy. Having acted in this way and having protected the subjects, you will conquer the heaven that is extremely difficult to vanquish.”’

  Chapter 1399(71)

  ‘Yudhishthira asked, “O one who knows about conduct! What kind of conduct must a lord of the earth follow? In this life and in the hereafter, how can he easily obtain objects that give rise to happiness?”

  ‘Bhishma replied, “There are thirty-six qualities, united with another thirty-six qualities. If he possesses qualities and acts according to those qualities, then he will obtain excellence. (1)706 He must follow dharma without any acerbity. (2) He must shower affection. (3) He must not be a non-believer.707 (4) He must pursue riches, but without violence. (5) He must pursue kama, but must not be bound down by it. (6) Without any hesitation, he must speak pleasantly. (7) He must be brave, but should not boast about it. (8) He must be generous, but should not give to those who are undeserving. (9) He must be bold, but must not be cruel. (10) He must not have alliances with ignoble people. (11) He must not wage war against his relatives. (12) He must not employ spies who are inappropriate. (13) He must not undertake tasks because he has been forced. (14) Before the wicked, he must not speak about his objectives. (15) He must not speak about his own qualities. (16) He must not take away from those who are virtuous. (17) He must not trust those who are wicked. (18) He must not inflict punishment without examination. (19) He must not disclose his counsel. (20) He must not give to those who are covetous. (21) He must not trust those who have caused injury. (22) He must protect his wife, but without jealousy. (23) The king must be pure, but not compulsively so. (24) He must not be excessively addicted to women. (25) He must not eat sweets that are not healthy. (26) He must humbly honour those who deserve respect. (27) He must be sincere in serving his seniors. (28) Without any pride, he must worship the gods. (29) He must desire prosperity, but not in ways that give rise to censure. (30) He must serve, even if he does not feel affection. (31) He must be accomplished, but must also know the proper time. (32) He must comfort, but not because he wants to use people. (33) He must not show favours and then fling a person away. (34) He must not strike ignorantly. (35) He must slay all the enemies that remain. (36) He must not display sudden anger. (37) He must be mild with those who cause him injury. If you desire welfare, this is the way you should govern the kingdom. The lord of the earth who acts contrary to this confronts supreme hardship. I have stated all the qualities to you. Whoever follows these obtains great fortune in this life and greatness in heaven after death.”’

  Vaishampayana said, ‘Hearing these words of Shantanu’s son, King Yudhishthira, surrounded by the foremost among the Pandavas, honoured the grandfather. The intelligent one acted in accordance with what he had been told.’

  Chapter 1400(72)

  ‘Yudhishthira asked, “O grandfather! How should the king employ himself in the protection of the subjects so that he does not cause an offence to dharma? Tell me that.”

  ‘Bhishma replied
, “O son!708 I will tell you briefly about what has been determined to be dharma. If I were to describe dharma in detail, I would never reach the end. There will be qualified brahmanas who are learned, devoted to dharma and immersed in the Vedas and rites. Make them dwell in your house and act as officiating priests. When you get up in the morning, greet your priest by clasping his feet. Make him perform all the rites. When the tasks of dharma have been completed and the auspicious pronouncements have been made, make brahmanas pronounce benedictions for prosperity, success and victory. O descendant of the Bharata lineage! You must possess uprightness, fortitude and intelligence. You must seek to obtain artha, but must give up desire and anger. A foolish king who strives for artha while placing desire and anger at the forefront, obtains neither dharma, nor artha. For matters connected with kama and artha, do not employ those who are avaricious and stupid. In all tasks, those who are intelligent and not greedy should be employed. If a fool is given a position of authority in matters concerning artha, or if an unskilled person is put in charge of a task, or if he is overcome by desire and hatred, he will oppress the subjects with wrong policies.

  ‘“The desire for revenue and riches will come through one-sixth of income collected as taxes, monetary penalties levied on wrongdoers and other levies sanctioned by the sacred texts. The tax imposed on the kingdom must always be in accordance with dharma and in accordance with what has been decreed. The king must be attentive in ensuring unlimited yoga and kshema. If he is like a herdsman and is generous, always attentive towards dharma and without desire and hatred, then men will always be devoted to him and find delight in him. Do not desire to obtain an inflow of riches or gain through adharma. If one deviates from the sacred, one’s dharma and artha will both be uncertain. A king who deviates from the sacred texts cannot advance towards accumulation. All that he obtains is destroyed on inappropriate things.709 If artha alone is the foundation, he harms his own self. In his confusion, he oppresses the subjects by imposing taxes that are not sanctioned by the sacred texts. For the sake of milk, if one slices off the udders of a cow, one does not obtain any milk. In that way, a kingdom oppressed through bad policy does not prosper. A person who is caring towards a milk-yielding cow always obtains milk. In that way, a person who cares for the kingdom enjoys the fruits. O Yudhishthira! If the kingdom is administered and enjoyed while protecting it well, it always leads to an unsurpassed increase in the treasury. When the earth is protected well, it provides grain, gold and offspring to the king, just as a satisfied mother always provides milk to her own and those of others. O king! Be like one who makes garlands. Do not be like one who makes charcoal.710 If you act in this way and protect, you will be able to enjoy the kingdom for a long time.

  ‘“If the riches are exhausted because of invasion by an enemy, in a desire to collect riches, one can use conciliation and take it from non-brahmanas. O descendant of the Bharata lineage! Even when you confront extreme distress, do not let your mind be disturbed when you see wealthy brahmanas, not to speak of when you are prosperous. You must give them riches, according to your capacity and according to what they deserve. If you comfort them and protect them, you will obtain the heaven that is extremely difficult to get. In this way, protect the subjects according to the conduct of dharma. O descendant of the Kuru lineage! You will then obtain eternal and auspicious fame. O Pandava! Protect the subjects through virtuous conduct. O Yudhisthira! Acting in this way, you will not suffer any anxiety. This is the supreme dharma, the protection of subjects by a king. Protecting subjects in their observance of dharma is the supreme form of compassion. Those who are learned about dharma think that this is supreme dharma. A king who is engaged in protecting beings performs an act of compassion. If a king fails to protect the subjects from fear for a single day, then it takes one thousand years for him to get out of that sin. If the king performs the auspicious task of following dharma and protecting the subjects for a single day, then he enjoys the fruits in heaven for ten thousand years. There are worlds won through sacrifices, studying and great austerities. By protecting the subjects in accordance with dharma, all those are obtained in an instant. O Kounteya! Endeavour to protect dharma in this way. You will obtain auspicious fruits in this world and have no reason for anxiety. O Pandava! You will obtain great prosperity in the world of heaven. In places where there are no kings, it is impossible to obtain this dharma. Therefore, it is the king, and no one else, who can obtain these great fruits. Use dharma to protect this prosperous kingdom that you have obtained. Satisfy Indra through soma and meet the desires of the ones who are your well-wishers.”’

  Chapter 1401(73)

  ‘Bhishma said, “O king! It is the king’s duty to appoint as a royal priest someone who can protect the virtuous and punish the wicked. On this, the ancient account of the conversation between Aila Pururava and Matarishvana is recounted.711

  ‘“Aila asked, ‘Where have brahmanas been born from and where have the other three varnas come from? Which of the two is superior? Tell me that.’

  ‘“Vayu replied, ‘O supreme among kings! The brahmana was created from Brahma’s mouth. It is said that the kshatriya was created from his arms and the vaishya from his thighs. O bull among men! The fourth varna, the shudra, was created later from the feet, for the sake of serving the three varnas. The brahmana was born immediately after the earth was born. For the sake of protecting the store of dharma, he is the lord of all beings. The second varna, the kshatriya, was then made the wielder of the rod for the sake of protecting the earth and protecting beings. The vaishya was created to support the three varnas with wealth and grain and the shudra should serve them. These were Brahma’s instructions.’

  ‘“Aila asked, ‘O Vayu! According to dharma, tell me whom the earth belongs to. Is it the brahmana, or is it properly the kshatriya, because of his wealth?’

  ‘“Vayu replied, ‘Everything that exists in the universe belongs to the brahmana. Those who are learned say that this is because he is the firstborn and because he is accomplished in dharma. The brahmana enjoys only what is his, wears what is his and gives away what is his. The brahmana is the preceptor of all the varnas. He is the eldest and the best. In the absence of the husband, the woman makes his younger brother her husband. In that way, because he is the immediate next, the earth makes the kshatriya her husband.712 If you desire to obtain a supreme status in heaven and wish to follow the path of dharma, this is the first rule for you, though there is an exception for times of distress. Whoever conquers the earth should offer it to a brahmana who is learned, of good conduct, knowledgeable about dharma, an ascetic, who is satisified with his own dharma and not desirous of the riches of others. Conversant with everything, he will intelligently advise the king about policy. A brahmana born in a noble lineage, accomplished in wisdom, humble in speech and wonderful in his choice of words, will tell the king about the best policy. If a king observes the dharma indicated by the brahmana, listens and is not egoistic and adheres to the dharma and vows of kshatriyas, he will be firm in his wisdom and will be established in fame for a long period. The royal priest has a share in all this dharma. As long as all the subjects seek refuge with the king and follow their own dharma properly, they have nothing to fear. When a king protects virtuously, out of all the dharma that is practised within the kingdom, the king enjoys a fourth share of that dharma. Gods, humans, ancestors, gandharvas, serpents and rakshasas survive on what is offered in sacrifices. However, when there is no king, there is nothing. In this way, gods and ancestors survive on what is given to them. And the yoga and kshema of dharma is established in kingship. When it is hot, one seeks happiness in shade, water or breeze. When it is cold, one seeks happiness in fire, the sun or inside a house. The mind is delighted with sound, touch, taste, form and smell. But in all these objects of pleasure, happiness is obtained by a person who is not frightened. One who grants freedom from fear obtains great fruits. In the three worlds, there is no gift that is equal to granting life. The king is Indra. The king is Yama.
The king is Dharma. The king has different forms. The king upholds everything.’”’