XLVIII
Bhishma: In the Vaks [samhitas], the Anuvaks [Brahmanas], the Nishads [upasana-kanda?] and Upanishads, thou art regarded as the Supreme Being of irresistible force. .... O God, thou art adored (by the faithful) under four excellent, high, and SECRET names [Vasudeva, Sankarsana, Pradyumna, Aniruddha]. - 93-..............Salutations to thee, O God, that art the Brahamans self, to thee that art the benefactor of brahmanas and kine, to thee thst art the benefactor of the universe, so thee that art Krsna and Govinda! - 98
XXXVII
Bhishma: As water in (human) skull and milk in a bag made of dog-skin become unclean in consequence of the uncleanliness of the vessels in which they are kept even so the Vedas become fruitless in a person who is not of good behaviour. ... As a eunuch is unproductive with women, as a cow is unproductive with a cow, as a bird lives in vain that is featherless, even so is a Brahamana that is without mantras.... An unlearned brahaman is an enemy (to all ) and is the destroyer of the food that is presented to the gods and Pitris. - 78
XXXVIII
Yudhisthira to Vyasa (after the K. battle): - The practice of virtue and the discharge of kingly duties are always inconsistent with each other. For always thinking of how one may reconcile the two, my mind is constantly stupefied.
- If, O king, thou wishest to hear of duties and morality in full, then ask Bhishma... p.78-9
LV
Bhishma: 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 Krsna, in batle. A ksh. should slay 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 ksh. 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. - 113
LVI
Yudh.: Persons conversant with duty and morality say that kingly duties constitute the highest science of duty.... The science of kingly duties is the refuge of the whole world of life. As the reins are in respect of the steed or the iron hook in respect of the elephant, so the science of kingly duties constitutes the reins for checking the world. ... As the Sun, rising, dispels inauspicious darkness, so this science destroys every kind of evil consequence in respect of the world. - 113-4
Bhishma: 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. - 114... 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. .... The king 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.- 114-5....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. ... The king that is righteous... should alwya behave in such a manner as to avoid what is dear to him, for the sake of doing that which would benefit his people. Though shouldst not ever ... abandon fortitude. The king that is possessed of fortitude and is known to inflict chastisement upon the wrong-doers has no cause of fear. - 116
LVII
...The king... should always be ready for action. That king is not worth of praise who, like a woman, is destitute of exertion. .... --- The happiness of their subjects, observance of truth, and sincerity of behaviour are he eternal duties of kings. ---- The king should not covet the wealth of others. .. If the king becomes possessed of prowess, truthful in speech, and forgiving in temper, he would never fall away from prosperity. -117 ... 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 conversnat with what is good or bad for them. ... Regarding those that are desirous of kingdom, thre is no other eternal duty more obligatory than the protection (of subjects). The protection the king grants to his subjects upholds the world. - 119
LVIII
.... Protection of the subject, o Yudh., is the very cheese of kingly duties. The divine Brihaspati does not applaud any other dutya (so much as this one). -119.... Readiness foir exertion in kings is the root of the kingly duties. ( the hero of exertion is superior to the heroes of speech. The heroes of speech gratify and worship the heroes of exertion.) The king that is destitute of exertion, even if possessed of intelligence, is alway overcome by foes like a snake that is bereft of poison. ..... He should act righteously for keeping his people under subjection. Persons of crooked mind cannot bear the burden of extensive empire. Aking who is mild cannot obtain superior rank, the acquisition of which depends upon labour. - 120 - A kingdom, coveted by all like meat, can never be protected by candour and simplicity. A king... should therefore always conduct himself with both candour and crookedness. - 121
LIX
Bhishma /Rishis unto Prithu Maharaja: Do thou fearlessly accomplish all those tasks in which righteousness even resides. Disregarding waht is dear and what is not so, look upon all creatures with an equal eye. Cast off at a distance lust and wrath and covetousness and honour, do thou punish with thy own hands the man, whomever he msy be, that deviated from the path of duty. ... Do thou further swear that thou would fearlessly maintain the duties laid down by the Vedas with the aid of the science of chastisement, and that thou wouldst never act with caprice. - 126-7...
LX
Bhishma: ... if he devotes himself to the study of the VEDAS, HE BECOMES (BY THAT) KNOWN AS A bRAHMANA, OR THE FRIEND OF ALL creatures....A ksatriya or king, should give but not beg, should himself perform sacrifices but not officiate as a priest at the sacrifices of others. He should never teach (the Vedas ) but study (them with a Brahmana preceptor). He should protect the people. Always exerting himself for the destruction of robbers and wicked people, he should put forth his prowess in battle. ....---PERSOSNS CONVERSNAT WITH THE OLD SCRIPTURES DO NOT APPLAUD THAT KSATRIYA WHO RETURNS UNWOUNDED FROM THE BATTLE. THIS HAS BEEN DECLARED TO BE THE CONDUCT OF A WRETCHED KSATRIYA. ----There is no duty higher to him than the suppression of robbers. Gifts, study, and sacrifices bring prosperity to the kings. Threfore, a king who desires to acquire religious merit should engage in battle (footnote: for without it, he cannot extend his kingdom and acquire wealth to give away and meet the expenses of sacrifices). Establishing all his subjects inthe observance of their respective duties, a king should cause all of them to do everything according to the dictates of righteousness. Whether he does or does not do any other act, if only he protects his subjects, he is regarded to accomplish all religious acts and is called a ksariya nd a foremost of men.-130 - With proper attention (Vaisya) should also protect and rear all (domestic) animals as a sire protecting his sons.... By protecting the (domestic) animals he will obtain great happiness. The Creator having created the (domestic) animals bestowed their care upon the Vaisaya. Upon the Brahm and Kstr, He conferred the care of all creatures. - 130 - / A Sudra should never amass wealth, lest, by his wealth, he makes the members of three superior classes obedient to him. By this he would incur sin. With the kingss permission, however, the sudra, for performing religious acts, may earn wealth. - 131-
LXIII
If the science of chastisement disappears, the Vedas will disappear. All those scriptures also that inculcate the duties of men become lost. Indeed, if these ancient duties belonging to the kstriyas be abandoned, all the duties in respect to all the modesd of life , become lost. ... As animals, if slaughtred by the vulgar, become the means of destroying the virtue and the religious acts of the slaughterers, even so all other duties, if deprived of the protection given by kingly duties, become liable to attack and destruction, and men, full of anxiety, disregard the practicess laid down for them.- 137-8
LXIV
/Narayana as Indra to Mandhatri/: Casting away life in battle, compassion for all creatures, knowledge of the affairs of the world, protection of men, rescuing them from danger, relieving the distressed and the oppressed, all these occur among the kstriya duties practiced by kings. Persons that do not regard wholesome restraints and that are governed by lust and wrath, do not commit overt acts of sin from fear of kings. Others that are docile and of righteous behaviour succeed, in consequence of the same influence, in performing all their duties. For this reason ksatriya duties are considered to be righteous. Withour doubt, all creatures live happily in the world, protected by kings exercising kstriya duties like children protected by their parents. KS. duties are the foremost of all duties. Those eternal duties, regarded as the first in the world, embrase the protection of every creature. Themselves eternal, they lead to eternal emancipation. - 140
LXV
/Narayana as Indra to M/: ...In adjudicating upon ordinary questions of right (between his subjects), he [the ksatriya] should be thoroughly impartial.- 140 - Those men who disregard all wholesome reatraintss and and who are too much attached to the pursuit of the worldly objects are said to be of the nature of brutes. They are compelled to act with justice by the exercise of the kingly duties. ..... That course of conduct which has been prescribed for Brahamanas that follow the three Vedas, and those modes of life that have been laid down for Brahamanas, should, before everything else, be observed by every Brahmana. If a Brahamana acts otherwise, he should be punished like a shudra. The duties of the four modes of life and the ritual prescribed in the Vedas, o King, should ever be followed by a Brahamana. Know that he has no other duties. For a Brahaman acting otherwise, a Ksatriya should not make any arrangement for sustenance. His religious merit grows in consequence of his acts. A Brahaman, indeed, is like Dharmas self. That Brahamana who is employed in acts that re not laid down for him, deserves no respect. If not engaged in his proper acts, he should not be trusted. These are the duties that appertain to the several orders Ksatriyas should take care of them so that their observance may be improved. - 141 - WHEN SINFUL MEN ARE RESTRAINED (FROM WICKED ACTS) BY HIGH SOULED PERSONS WITH THE AID OF THE SCIENCE OF CHASTISEMENT, THEN RELIGION, WHICH IS SUPERIOR TO EVERYTHING AND ETERNAL, AND WHICH IS THE SOURCE OF EVERYTHING GOOD, BECOMES FIRMLY ESTABLISHED. - 142- ...The divine Lord of all creatures, having created the universe, in tended the ksatriya to rule men regarding their inclinations and disinclinations in respect of duties. I respect and worship that person who, aided by his understanding, watches the course of the duties performed by men. Upon such supervision rest ksatriya duties.
LXVI
Bhishma... that king... who grinds the kingdoms of others for protecting the righteous, attains to the object of the same mode of life [vanaprastha - Brahman?] - 143 - That king who engages in battle with the resolve of protecting his kingdom or meeting with death, attains to the object of the vanaprastha mode of life. ... That king who displays compassion towards all creatures and abstains entirely from cruelty, attains to the objects of all modes of life. ... That king... who affords relief to all oppressed people that seek his protection ..... that king who protects all creatures mobile and immobile, and honors them as they deserve, attains to the object of garhastya mode of life. - 143
LXVII
Bhisma: the (election and) coronation of a king is the first and foremost duty of the kingdom. Akingdom in which anarchy prevails becomes weak and is soon afflicted by robbers. In kingdoms torn by anarchy, righteousness cannot dwell. The inhabitants devour one another. An anrchy is the worst possible of states. ... If a powerful king approaches kingdoms weakened by anarchy, from desire of annexing theme to his dominions, the people should go forward and and receive the invader with respect.... Thre is no evil greater than anarchy.... Those who live in countries where anarchy prevails cannot enjoy their wealth and wives. During times of anarchy, the sinful men derive great pleasure by robbing the wealth of other people. When, however, his (ill-got) wealth is snatched by others, he wishes for a king. It is evident, threfore, that in times of anarchy the very wicked even cannot be happy. The wealth of one is snatched away by two. That of the two is snatched away by many acting together. He who is not a slave is made a slave. Women, again, are forcibly abducted. For these reasons the gods created kings for protecting the people. If there were no king on earth for wielding the rod of chastisement, the strong would then have preyed on the weak after the manner of fishes in the water. (--- story of contract--- )- 145-6
LXVIII
Bhishma /Brihaspati to Vasuman/: ... It is through fear of king only that men do not devour one another. It is the king that brings peace on earth, through due observance of duties, by checking all disregard for wholesome restraints and all kinds of lust. Achieving this, he shines in glory - 147 ..... If the king did not exercise the duty of protection, the strong would forcibly appropriate the possesions of the weak, and if the latter refused to surrender them with ease, their very lives would be taken. Nobody then, with reference to any article inhis possesion, would be able to say, This is mineWives, sons, food and other kinds of property would not then exist.... If the king did not protect, all persons possesed of wealth would have to encounter death, confinement, and persecution, and the very idea of prosperity would disappear. - 148 - Men become righteous and without injury serve one another because the king exercises the duty of protection.- 149
LXIX
Bhishma: The king should first subdue himself and then seek to subdue his foes. How should a king who has not been able to conquer his own self be able to conquer his foes? ... The king that has succeeded in subduing his senses is competent to resist his foes. ... The king that is wise should speedily make peace with a foe, even when he knows that he is not weak, if any advantage is to be derived from it. - 151 -- bRIHASPATI HAS SAID THAT A KING POSSESED OF INTRELLIGENCE SHOULD ALWAYS AVOID WAR FOR ACQUISITION OF TERRITORY. THE ACQUISITION OF DOMINION SHOULD BE MADE BY THE THREE WELL-KNOWN MEANS (OF CONCILLIATION, GIFT, AND DISUNION). THE KING THAT IS POSSESSED OF WISDOM SHOULD BE GRATIFIED WITH THOSE ACQUISITIONS THAT ARE MADE BY MEANS OF CONCILLIATION, GIFT, AND DISUNION. THE KING.... SHOULD TAKE A SIXTH OF THE INCOMES OF HIS SUBJECTS AS TRIBUTE FOR MEETING THE EXPENSES OF PROTECTING THEM. ... A KING SHOULD, WITHOUT A DOUBT, LOOK UPON HIS SUBJECTS AS HIS OWN CHILDREN. In determining their disputes, however, he should not show compassion. fOR HEARING THE COMPLAINTS AND ANSWERS OF DISPUTANTS IN JUDICIAL SUITS, THE KING SHOULD ALWAYS APPOINT PERSONS POSSESSED OF WISDOM AND A KNOWLEDGE OF THE AFFAIRS OF THE WORLD, FOR THE STATE REALLY RESTS UPON THE PROPER ADMINISTRATION OF JUSTICE. ... The propeer regulation of chastisement is the high duty of kings and deserves great applause. .. . If the king fails to admister justice, he can have neither heaven nor fame. - 152.....After any task of the king has been accomplished, he should reward those that have aided in its accomplishment with wealth and other proportionate gifts and thankful speeches. - 153 ... king [should be conversant with] preparedness for war with readiness for peace - 154 -..... When the king, abandoning the great science [of chastisement] totally, oppresses his subjects by evil means of diverse kinds, the age that sets in is called Kali. During the age called Kali, unrighteousness becomes full and nothing of righteousness is seen. .... The highest merit a king can acquire is acquaintance with the science of chastisement and administering it properly. - 155
LXX
The king should observe his duties without wrath and malice. He should not abandon kindness. ... He should acquire wealth without persecution and cruelty. He should pursue pleasuere without aTTACHNMENTS. ... be brave without brag.... have prowess without cruelty... never accomplish his objects by persecution... SPEAK OF THE MERITS OF OTHERS BUT NEVER OF HIS OWN... NEVER INFLICT PUNISHMENT WITHOUT CAREFUL ENQUIRY.... not always be melted by compassion ... without pride pay tributes to those that deserve them, and serve his preceptors and seniors with sincerity... seek prosperity but never do anything that brings infamy... be clever in BUSINESS BUT SHOULD ALWAYS WAIT FOR THE PROPER TIME... COMFORT MEN AND NEVER SEND THEM AWAY WITH EMPTY SPEECHES... never strike in ignorance - 156
LXXI
That foolish king who pusues Profit [artha] without driving away lust and wrath, fails to acquire virtue and ultimately sacrifices Profit as well. Never employ those that are covetous and foolish in the matters connected with Pleasure [kama] and Profit. Thou shouldst always employ in all thy acts those that are free from covetousness and possessed of intelligence. Stained with lust and wrath and unskilled in the the transaction of business foolish persons , if vested with authority in matters of profit, always oppress the people with diverse contrivances productive of mischief. With a sixth part upon fair calculation, of the yeld of the soil as his tribute, with fines and forfeitures levied upon the offenders, with imposts, according to the scriptuews, upon merchants and traders in return for the protection granted to them, the king should fill his treasury. ..... act in such a way that his subjects may not feel the pressure of want. Men become deeply devoted to a king who discharges the duty of protection properly, who is endued with liberality, whoi is steady in the observance of righteousness, who is vigilant, and who is free from lust and hate. - 157 - Never desire to fill thy treasury by acting unrighteously or from covetousness. ... That avaricious king who through folly oppresses his subjects by levying taxes not sanctioned by the scriptures, is said to wrong his own self. As a person desirous of milk never obtains any by cutting off the udders of a cow, similarly a kingdom afflicted by improper means, never yields any profit to a king. -158
LXXII
(Bhisma) Matariswan (God of winds) to Pururavas: ...The well-born Brahamana, posssessed of wisdom and humility, guides the king in every matter by his own great intelligence. by mens of sound counsels he causes the king to earn prosperity. The brahmana points out to the king the duties the latter is to observe. As long as a wise king, observant of the duties of his order, and bereft of pride, is desirous of listening to the instuructions of the brahmana, so long is he honoured and so long does he enjoy fame. The priest of the king, threfor, has a share in the merit that the king acquires. When the king behaves himself thus, all his subjects, relying upon him, becoem virtous in their behaviour, attentive to their duties, and freed from every fear. - 160
LXXIII
Bhisma: The king should...... without delay appoint a priest possessed of learning and intimate acquaintance of the Vedas and the (other) scritures. ... Both the priest and the king should have such qualities as are worthy of regard and should be observant of vows and penences. ... It is laid down that thye should be possessed of similar hearts and should be each others friends. In consequence of such friendship between Brahmana and Kstriya, the subjects become happy. If they do not regard each other, destruction will overtake the people. - 161
LXXIV
It is said that the preservation and growth of the kingdom rest upon the king. The preservation and growth of the king rest upon the kings priest. That kingdom enjoys true filicity where the invisible fears of the subjects are dispelled by the brahmana and all visible fears are dispelled by the king with the might of his arms.-163
LXXV
If the king regards it, righteousness becomes regarded everywhere. Whatever acts and things are liked by the king are liked by his subjects... If the king fails to restore to his subject the wealth that has been stolen away by thieves, he should then compensate the injured from his own treasury....- 164
LXXVI
That king, o monarch, in whose territories a brahmana becomes a thief, is regarded by the learned to be the author of that misdeed. Persons conversant with the Vedas declare that if a brahamana versed in the Vedas and observant of vows becomes, through want of sustenance, a thief, it is the duty of the king to provide for his suport. If after provosion has been made for his support he does not abstain from theft he should then..be banished from the kingdom with all his kinsmen-167
LXXVIII
...I give thee this. Give me this other thing in return. Exchange by such agreement is righteous. To take things by force, however, is sinful. - 170..- Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time. Such is the power of place and time (in determining the character of human acts). The friends of humanity, by doing even acts of cruelty, have attained to high heaven. - [sudra becoming a king] - 171
LXXIX
...A person that is of bad character is neither fot this nor for the other world. ... There is a declaration in the Vedas that penances are higher than sacrifices.... Abstention from injury, truthfulness of speech, benevolence, compassion - these are regarded as penances by the wise and not the emaciation of the body. - 173
LXXXIII
The kingdom has its roots in the counsels of policy that flow from the ministers, and its growth proceeds from the same source. ... IF MASTERS AND MINISTERS FOLLOW EACH OTHER FOR DERIVING SUPPORT FROM EACH OTHER, SUBDUING PRIDE AND WRATH, AND VANITY AND ENVY, THEY MAY THEN BOTH BECOME HAPPY. .... Ascertaining well, in the first instance, the different opinions of the three among them whom he has consulted, the king should, for subsequent delibearation, repair to his preceptor for informing him of those opinions and of his own. His preceptor should be a brahmana well versed in all matters of virtue, profit, and pleasure. ... When a decision is arrived at after deliberation with him, the king should then, without attachment, carry it out into practice. They that are conversant with with the conclusions of the science of consultation say that kings should alway hold consultation in this way. ... Geting up on a boat, or repairing to an open space destitute of grass or grassy bushes and whence the surrounding land may be clearly seen, the king should hold consulataions at the proper time, avoiding ffaults of speech and gestures. - 184
LXXXIV
/Bhisma/ Sakra: What is that one act ... by accomplishing which with care, a person may become the OBJECT OF REGARD BY ALL CREATURESA ND ACQUIRE GREAT CELEBRITY?
BRIHASPATI: AGREEABLENESS OF SPEECH ... IS THE ONE THING BY PRACTICING WHICH A PERSON MAY BECOME AN OBJECT OF REGARD WITH ALL CREATURES AND ACQUIRE GREAT CELEBRITY. THIS IS THE ONE THING... WHICH GIVES HAPPINESS TO ALL. BY PRACTICING IT, ONE MAY ALWAYS OBTAIN THE LOVE OF ALL CREATURES. The person who doeas not speak a word and whose face is always furrowed with frowns, becomes an object of hatred with all creatures. Abstention from agreeable speeches makes him so. That person who, upon beholding others, addresses them first and does so with smiles succeeds in making everyone gratified with him. Even gifts, if not made with agreeable speeches, do not delight the recipients, like rice without curry. If even the possesions of men... be taken away with sweet speeches, such sweetness of speech succeeds in reconciling the robbed. A king, threfore, that is desirous of even inflicting chastisement should utter sweet words. SWEETNESS OF SPEECH NEVER FAILS ITS PURPOSE, WHILE AT THE SAME TIME IT NEVER PAINS ANY HEART. A PERSON OF GOOD ACTS AND GOOD, AGREEABLE, SWEET SPEECHES, HAS NO EQUAL.