Mahabharata: Volume 8

by Debroy, Bibek

  Chapter 1402(74)

  ‘Bhishma said, “The king must consider both dharma and artha and their differences, which are often unfathomable, and then appoint a priest who is extremely learned in the sacred texts. When the king has a royal priest who has dharma in his soul and is learned in dharma, and the king also possesses similar qualities, everything is well. Those two make subjects, the earlier and the later gods and the ancestors prosper. They should be similarly established in dharma, devoted and extremely austere. They should have fraternal feelings towards each other, revere each other and be similar in temperament. When the brahmana and the kshatriya revere each other, the subjects obtain happiness. When they show each other disrespect, the subjects are destroyed. It is said that the brahmana and the kshatriya are the root of all dharma. On this, an ancient history is recited. O Yudhishthira! Listen to this conversation between Aila and Kashyapa.

  ‘“Aila asked, ‘When the brahmana abandons the kshatriya and the kshatriya abandons the brahmana, which among the two should be revered? In such a situation, who should not be revered?’

  ‘“Kashyapa replied, ‘In the kingdom of a kshatriya where the brahmana and the kshatriya fight with each other, there is no one to revere and bandits are worshipped. Virtuous ones think that there is no one in control there. Bulls do not thrive, nor do cows. There is no churning in the pots and no sacrifices. When the brahmanas abandon the kshatriyas, the sons do not study the Vedas. The bulls that are born in those houses do not prosper. The subjects do not study, nor do they sacrifice. When the brahmanas abandon the kshatriyas, they713 degenerate and become like bandits. The two are always connected and support each other. The kshatriya was born from the brahmana’s womb. The brahmana was born from the kshatriya’s womb. Both of them always depend on each other. Supporting each other, they obtain great prosperity. If that ancient alliance is destroyed, everything becomes confounded. It is like someone who no longer has a boat trying to reach the other shore. Or like a boat tossed around on the giant ocean. The four varnas are then confounded and all the subjects confront a state of destruction. When the tree that represents brahmanas is protected, honey and gold shower down. When it is always unprotected, tears and sin shower down. When a brahmana is not a brahmachari, deviates from studying, but nonetheless seeks protection in Brahma,714 the gods shower down in strange ways. Terrible misery penetrates there. A person may commit the sin of killing a woman or a brahmana, but is not reprimanded in assembly halls there and is not frightened to approach the king. Then, there is fear for the kshatriya. Extremely wicked persons pile up sin on sin and the god Rudra arises then. The piling up of sin on sin leads to the birth of Rudra. He then kills everyone, the virtuous and the wicked alike.’

  ‘“Aila asked, ‘Where does Rudra come from? What is Rudra’s form? It is beings who are seen to kill other beings. O Kashyapa! Tell me all this. Where is the god Rudra born from?’

  ‘“Kashyapa replied, ‘The soul of Rudra is in the hearts of men. He kills his own body and also the bodies of others. It is said that Rudra is like the stormy wind. His form is like a forest conflagration or the cloud.’

  ‘“Aila said, ‘No one can control the wind. Nor do clouds shower down and forest conflagrations are not seen within people.715 Men are set free and also slain because of desire and hatred.’

  ‘“Kashyapa replied, ‘The fire may be lit in one house. But it swiftly burns down an entire village. In that way, the god causes confusion and touches everything, the good and the wicked.’

  ‘“Aila asked, ‘If chastisement touches everyone, the good and the wicked, especially because of the sins committed by the wicked, what is the reason to perform good deeds? What is the reason not to perform wicked deeds?’

  ‘“Kashyapa replied, ‘Similar chastisement touches those who have not performed wicked deeds, because their sentiments are mixed. They have not abandoned those who perform wicked deeds. Because of mixed sentiments, wet wood is burnt along with the dry. There should never be any mingling with the performers of wicked deeds.’

  ‘“Aila said, ‘The earth supports both the virtuous and the wicked. The sun heats both the virtuous and the wicked. The wind blows on both the virtuous and the wicked. The water bears along both the virtuous and the wicked.’

  ‘“Kashyapa replied, ‘That is the way of the world. O prince! But it is not like that there.716 After death, there is a specific difference between those who perform good deeds and those who are wicked. The world of virtuous ones is full of honey and radiant with golden rays into which clarified butter has been poured. It is the navel of immortality. After death, the brahmachari finds delight there. There is no death there. Nor is there old age or unhappiness. The world of the wicked is hell, without any light. There is eternal unhappiness and a lot of sorrow. There, the self sorrows over one’s wicked deeds. He descends for many years and cannot find a place to rest. When there is dissension between brahmanas and kshatriyas, the subjects are submerged in intolerable grief. Knowing this, it is the king’s duty to make a learned person, one who is not knowledgeable about just one subject, the priest. He is the one who should be consecrated. That is what dharma decrees. According to dharma, the brahmana is said to be the foremost among everyone. Those who are learned about dharma say that brahmanas were created first. Because he is honoured as the first, everything that came later belongs to him. Therefore, the brahmana must be revered and worshipped and he enjoys the best of everything. According to dharma, everything that is best and distinguished must be offered to him. This is a mandatory duty for a king, even if he is powerful. The brahmana makes the kshatriya prosper. The kshatriya makes the brahmana prosper.’”’

  Chapter 1403(75)

  ‘Bhishma said, “The yoga and kshema of a kingdom is said to depend on the king. The yoga and kshema of the king depend on the priest. When the invisible fears of the subjects are pacified by the brahmana and the visible ones by the arms of the king, there is indeed happiness in the kingdom. In this connection, an ancient history is recounted. That was a conversation between King Muchukunda and Vaishravana.717 Having conquered this earth, King Muchukunda wished to test the strength of his own army and attacked the lord of Alaka.718 King Vaishravana created and released rakshasas on him and that army of nairittas crushed and drove away his forces. When King Muchukunda, the scorcher of enemies, saw that his own soldiers were being slaughtered, he censured his learned priest. Vasishtha, supreme in knowledge about the brahman, performed terrible austerities and drove the rakshasas there away, thereby creating a path. At this, King Vaishravana showed himself before Muchukunda. On the soldiers being slaughtered, he spoke these words. ‘Earlier, there were kings who were more powerful than you and they also had priests. However, none of them acted the way you are acting. It is not as if those lords of the earth were limited in strength or in their accomplishment with weapons. They approached and worshipped me, as the lord of happiness and unhappiness. If you possess strength in your arms, you should exhibit it. Why are you depending to such a great degree on the strength of a brahmana?’ At this, Muchukunda became angry and replied to the lord of riches. Though he was initially enraged, he reverentially spoke these justified words. ‘Svayambhu719 created the brahmana and the kshatriya from the same womb. Separate powers have been ordained for them and they protect the world. The brahmana is always established in the strength of austerities and mantras. The kshatriya is always established in the strength of weapons and his arms. Together, their task is to protect the subjects. O lord of Alaka! Though you have reprimanded me, this is the way I have acted.’ Vaishravana then spoke to the king and his priest. ‘Unless it has been ordained, I do not bestow a kingdom on anyone. O king! Know that unless it has been ordained, I do not take it away either. O brave one! I have given you this entire earth. Rule it.’ Muchukunda replied, ‘O king! I do not wish to enjoy a kingdom that has been given to me by you. I wish to enjoy the prosperity of a kingdom that has been won by my arms and valour.’ King Vaishravana was overcome by supr
eme wonder. On seeing that Muchukunda was established in the dharma of kshatriyas, he honoured this. King Muchukunda followed the dharma and vows of kshatriyas well and ruled over the earth that he had conquered through the valour of his arms. Like that, if a king knows the brahman well and gives precedence to brahmanas, he conquers what has not been conquered earlier and obtains great fame. The brahmana must always have water720 and the kshatriya must always have weapons. Everything that is there in the universe is under their control.”’

  Chapter 1404(76)

  ‘Yudhishthira asked, “To ensure the prosperity of men, what kind of a conduct should a lord of the earth follow? How does he conquer the auspicious worlds? O grandfather! Tell me this.”

  ‘Bhishma replied, “O descendant of the Bharata lineage! The king must donate and must perform sacrifices. He must fast, perform austerities and be engaged in protecting the subjects. Following dharma, the king must always protect all the subjects. Without being distracted, he must arise and worship all those who follow dharma. When the king honours dharma, everyone also honours it in every way. When the king acts in this way, the subjects are delighted. He must always hold his rod aloft and must be like death to his enemies. He must slay all the bandits and must not wilfully ignore anyone. O descendant of the Bharata lineage! If a king protects the subjects extremely well, out of whatever dharma is observed by them, one-fourth of that dharma is the king’s share. If he protects the subjects in accordance with dharma, the king enjoys one-fourth of their studying, sacrifices, donations and worship. O descendant of the Bharata lineage! If the king does not protect the subjects in any way and if there is something wrong with the kingdom, one-fourth of that sin is enjoyed by the king. It has been said that he gets all of it. Some have determined that he gets half. However, there may be a lord of the earth who is cruel in his deeds and false in his speech. Listen to how that king can be freed from his kingdom and his own treasury. If he cannot restore all of it, he should restore whatever he can, keeping just enough for his own subsistence. All the varnas must protect brahmanas and the property of brahmanas. One who causes injury to brahmanas should not be allowed to remain in the kingdom. If the property of brahmanas is protected, everything is protected. If their favours are ensured, then the king will have accomplished his objective. Beings depend on Parjanya and birds on a large tree. Like that, men depend on the king for accomplishing all their objectives. If a king has desire in his soul, is always fraudulent in his mind, or is violent and extremely avaricious, he will be incapable of protecting the subjects.”

  ‘Yudhishthira said, “I have not sought pleasure in the kingdom. Even for an instant, I have not desired the kingdom. I agreed to the kingdom for the sake of dharma, but there does not seem to be any dharma in it. Since there is no dharma in it, I have had enough of the kingdom. Therefore, for the sake of dharma, I will go to the forest. I will conquer my senses and cast aside my rod. I will worship dharma in the sacred forest and, like a hermit, live on roots and fruits.”

  ‘Bhishma replied, “I know your mind and about your qualities of non-violence. However, only through non-violence, you will not be able to accomplish anything great. You are mild, self-controlled, extremely noble and greatly devoted to dharma. However, people do not show you great regard, taking you to be an eunuch, driven by compassion over dharma. Look towards rajadharma, which was appropriate for your father and grandfathers. What you wish to resort to is not the conduct of kings. You have established yourself in non-violence and have thereby created the impotence you should not follow. There are fruits of dharma that can be obtained from protecting the subjects. O son!721 What you wish to follow, through your wisdom and your intelligence, is not the blessing that Pandu and Kunti desired for you. Your father always spoke about valour, strength and spirit for you. Kunti desired greatness, strength and generosity for you. In the worlds of men and gods, ancestors and gods always want offerings of svaha and svadha from their sons.722 You have been born to practise donations, study, perform sacrifices and protect the subjects and can either follow dharma or adharma. O Kounteya! Destiny has imposed a burden and a heavier load has been imposed on that. Even if you are fatigued, your fame will not be destroyed. If a person controls himself in every way and bears it without losing his footing, he is without any taint in his deeds, words and success, because of his deeds alone. If someone knows about dharma and stumbles, that is a calamity, regardless of whether he is a householder, a king or a brahmachari. It is better to do a small, generous and virtuous act than to do nothing at all. There is nothing more wicked than not doing. O king! When a person born in a noble lineage knows about dharma and obtains great prosperity, yoga and kshema exist and welfare can be thought of. When a person who knows about dharma obtains a kingdom, he should seize it in every direction—winning over some through donations, others through force, and still others with extremely pleasant words. There are learned ones born in noble lineages, who are afflicted by fear because they may not have a means of sustenance. When they obtain that723 and are satisfied about their states, what can be a greater dharma than that?”

  ‘Yudhishthira asked, “What is greater than heaven? What is greater happiness than that? What is supreme prosperity? If there is anything that you can think of, tell me about it.”

  ‘Bhishma replied, “If complete kshema can be obtained from someone being established,724 then among all of us, he is the one who has obtained the best of heavens in an instant. I am telling you this truthfully. O supreme among the Kuru lineage! You are the delight of all the Kurus. Be the king. Conquer heaven. Protect the righteous and slay the wicked. O son! Let your well-wishers and the virtuous live and follow you. Be like Parjanya to beings and like a succulent tree to birds. Be dignified, brave, capable of striking, non-violent, victorious over your senses, affectionate and ready to share. Let people live and follow you.”’

  Chapter 1405(77)

  ‘Yudhishthira said, “O grandfather! Some brahmanas are engaged in their own tasks, while others are engaged in tasks they should not do. Tell me the difference between them.”

  ‘Bhishma replied, “There are those who have the signs of learning. In considering anything, they look to the sacred texts. O king! These brahmanas are celebrated as being equal to the brahman. There are those who are accomplished as officiating priests and preceptors and are engaged in their own tasks. O king! These brahmanas are regarded as the equals of the gods. There are those who are officiating priests, priests, ministers, ambassadors and supervisors of the treasury. O king! These brahmanas are regarded as the equivalent of kshatriyas. There are those who ride horses, ride elephants or chariots, and are also foot soldiers. O king! These brahmanas are regarded as the equivalent of vaishyas. There are also reprehensible ones who are brahmanas only in name. They have abandoned the deeds they should have undertaken by virtue of birth. O king! These brahmanas are said to be the equals of shudras. There are brahmanas who have not studied the sacred texts. Nor have they consecrated the sacred fire. All of these do not follow dharma. The king should make them pay taxes and force them to undertake manual labour. There are those who are employed as ordinary messengers, work as priests in temples, study the nakshatras, work as officiating priests for ordinary people and fifthly, undertake great journeys.725 These brahmanas are chandalas. If the treasury suffers from a shortage, the lord of the earth should exact taxes from these,726 with the exception of those who are equals of the brahman and the equals of the gods. The Vedas say that the king is the lord of the riches of those who are not brahmanas and also of brahmanas who perform wrong deeds. The king must never ignore wrong deeds. If he wishes to follow dharma, he must control and divide them.727 If a brahmana becomes a thief in a king’s kingdom, learned people think that this is the king’s crime. O king! If a brahmana who knows the Vedas and is a snataka is forced to become a thief because of lack of means of sustenance, those who are learned about dharma say that it is the king’s duty to support him. O scorcher of enemies! If he does not change himself a
fter he has obtained a means of subsistence, then, with his relatives, he should be exiled from the country.”’