(Lokapala Sabhakhayana Parva)
Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science,
possessing a complete knowledge of the six Angas (viz., pronunciation,
grammar, prosody, explanation of basic terms, description of religious
rites, and astronomy). He was a perfect master in reconciling
contradictory texts and differentiating in applying general principles
to particular cases, as also in interpreting contraries by reference to
differences in situation, eloquent, resolute, intelligent, possessed of
powerful memory. He was acquainted with the science of morals and
politics, learned, proficient in distinguishing inferior things from
superior ones, skilled in drawing inference from evidence, competent to
judge of the correctness or incorrectness of syllogistic statements
consisting of five propositions. He was capable of answering
successively Vrihaspati himself while arguing, with definite
conclusions properly framed about religion, wealth, pleasure and
salvation, of great soul and beholding this whole universe, above,
below, and around, as if it were present before his eyes. He was master
of both the Sankhya and Yoga systems of philosophy, ever desirous of
humbling the celestials and Asuras by fomenting quarrels among them,
conversant with the sciences of war and treaty, proficient in drawing
conclusions by judging of things not within direct ken, as also in the
six sciences of treaty, war, military campaigns, maintenance of posts
against the enemy and stratagems by ambuscades and reserves. He was a
thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And
the celestial Rishi of immeasurable splendour, endued with great energy
was accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies
a befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus
worshipped by the Pandavas and the great Rishis, Narada possessing a
complete mastery over the Vedas, said unto Yudhishthira the following
words bearing upon religion, wealth, pleasures and salvation.
"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief
of men, continuest thou in the noble conduct consistent with religion
and wealth practised by thy ancestors towards the three classes of
subjects, (viz., good, indifferent, and bad)? Never injurest thou
religion for the sake of wealth, or both religion and wealth for the
sake of pleasure that easily seduces? O thou foremost of victorious men
ever devoted to the good of all, conversant as thou art with the
timeliness of everything, followest thou religion, wealth, pleasure and
salvation dividing thy time judiciously? O sinless one, with the six
attributes of kings (viz., cleverness of speech, readiness in providing
means, intelligence in dealing with the foe, memory, and acquaintance
with morals and politics), dost thou attend to the seven means (viz.,
sowing dissensions, chastisement, conciliation, gifts, incantations,
medicine and magic)? Examinest thou also, after a survey of thy own
strength and weakness, the fourteen possessions of thy foes? These are
the country, forts, cars, elephants, cavalry, foot-soldiers, the
principal officials of state, the zenana, food supply, computations of
the army and income, the religious treatises in force, the accounts of
state, the revenue, wine-shops and other secret enemies. Attendest thou
to the eight occupations (of agriculture, trade, &c), having examined,
O thou foremost of victorious monarchs, thy own and thy enemy's means,
and having made peace with thy enemies? O bull of the Bharata race, thy
seven principal officers of state (viz., the governor of the citadel,
the commander of forces, the chief judge, the general in interior
command, the chief priest, the chief physician, and the chief
astrologer), have not, I hope, succumbed to the influence of thy foes,
nor have they, I hope, become idle in consequence of the wealth they
have earned? They are, I hope, all obedient to thee. Thy counsels, I
hope, are never divulged by thy trusted spies in disguise, by thyself
or by thy ministers? Thou ascertainest, I hope, what thy friends, foes
and strangers are about? Makest thou peace and makest thou war at
proper times? Observest thou neutrality towards strangers and persons
that are neutral towards thee? And, O hero, hast thou made persons like
thyself, persons that are old, continent in behaviour, capable of
understanding what should be done and what should not, pure as regards
birth and blood, and devoted to thee, thy ministers? O Bharata, the
victories of kings can be attributed to good counsels. O child, is thy
kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of
night, as to what thou shouldst do and what thou shouldst not do the
next day? Thou settlest nothing alone, nor takest counsels with many?
The counsels thou hast resolved upon, do not become known all over thy
kingdom? Commencest thou soon to accomplish measures of great utility
that are easy of accomplishment? Such measures are never obstructed?
Keepest thou the agriculturists not out of thy sight? They do not fear
to approach thee? Achievest thou thy measures through persons that are
trusted incorruptible, and possessed of practical experience? And, O
brave king, I hope, people only know the measures already accomplished
by thee and those that have been partially accomplished and are
awaiting completion, but not those that are only in contemplation and
uncommenced? Have experienced teachers capable of explaining the causes
of things and learned in the science of morals and every branch of
learning, been appointed to instruct the princes and the chiefs of the
army? Buyest thou a single learned man by giving in exchange a thousand
ignorant individuals? The man that is learned conferreth the greatest
benefit in seasons of distress. Are thy forts always filled with
treasure, food, weapons, water, engines and instruments, as also with
engineers and bowmen? Even a single minister that is intelligent,
brave, with his passions under complete control, and possessed of
wisdom and judgment, is capable of conferring the highest prosperity on
a king or a king's son. I ask thee, therefore, whether there is even
one such minister with thee? Seekest thou to know everything about the
eighteen Tirthas of the foe and fifteen of thy own by means of three
and three spies all unacquainted with one another? O slayer of all
foes, watchest thou all thy enemies with care and attention, and
unknown to them? Is the priest thou honourest, possessed of humility,
and purity of blood, and renown, and without jealousy and illiberality?
Hath any well-behaved, intelligent, and guileless Brahmana, well-up in
the ordinance, been employed by thee in the performance of thy daily
rites before the sacred fire, and doth he remind thee in proper time as
to when thy homa should be performed? Is the astrologer thou hast
employed skilled in reading physiognomy, capable of interpreting omens,
and competent to neutralise the effect of the disturbances of nature?
Have respectable servants been employed by thee in offices that are
respectable, indifferent ones in indifferent offices, and low ones in
offices that are low? Hast thou appointed to high offices ministers
that are guileless and of well conduct for generations and above the
common run? Oppressest thou not thy people with cruel and severe
punishment? And, O bull of the Bharata race, do thy ministers rule thy
kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that
are proud and incontinent in their behaviour? Is the commander of thy
forces possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by
withholding these? Knowest thou that the misery caused by arrears of
pay and irregularity in the distribution of rations driveth the troops
to mutiny, and that is called by the learned to be one of the greatest
of mischiefs? Are all the principal high-born men devoted to thee, and
ready with cheerfulness to lay down their lives in battle for thy sake?
I hope no single individual of passions uncontrolled is ever permitted
by thee to rule as he likes a number of concerns at the same time
appertaining to the army? Is any servant of thine, who hath
accomplished well a particular business by the employment of special
ability, disappointed in obtaining from thee a little more regard, and
an increase of food and pay? I hope thou rewardest persons of learning
and humility, and skill in every kind of knowledge with gifts of wealth
and honour proportionate to their qualifications. Dost thou support, O
bull in the Bharata race, the wives and children of men that have given
their lives for thee and have been distressed on thy account?
Cherishest thou, O son of Pritha, with paternal affection the foe that
hath been weakened, or him also that hath sought thy shelter, having
been vanquished in battle? O lord of Earth, art thou equal unto all
men, and can every one approach thee without fear, as if thou wert
their mother and father? And O bull of the Bharata race, marchest thou,
without loss of time, and reflecting well upon three kinds of forces,
against thy foe when thou hearest that he is in distress? O subjugator
of all foes beginnest thou thy march when the time cometh, having taken
into consideration all the omens you might see, the resolutions thou
hast made, and that the ultimate victory depends upon the twelve
mandalas (such as reserves, ambuscades, &c, and payment of pay to the
troops in advance)? And, O persecutor of all foes, givest thou gems and
jewels, unto the principal officers of enemy, as they deserve, without
thy enemy's knowledge? O son of Pritha, seekest thou to conquer thy
incensed foes that are slaves to their passions, having first conquered
thy own soul and obtained the mastery over thy own senses? Before thou
marchest out against thy foes, dost thou properly employ the four arts
of reconciliation, gift (of wealth) producing disunion, and application
of force? O monarch, goest thou out against thy enemies, having first
strengthened thy own kingdom? And having gone out against them,
exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the
allies, the mercenaries, and the irregulars, each furnished with the
eight ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country,
and ensigns led out against thy enemies after having been well trained
by superior officers? O oppressor of all foes, O great king, I hope
thou slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and
in the kingdoms of thy foes continue to look after their respective
duties and to protect one another. O monarch, I hope trusted servants
have been employed by thee to look after thy food, the robes thou
wearest and the perfumes thou usest. I hope, O king, thy treasury,
barns, stables arsenals, and women's apartments, are all protected by
servants devoted to thee and ever seeking thy welfare. I hope, O
monarch, thou protectest first thyself from thy domestic and public
servants, then from those servants of thy relatives and from one
another. Do thy servants, O king, ever speak to thee in the forenoon
regarding thy extravagant expenditure in respect of thy drinks, sports,
and women? Is thy expenditure always covered by a fourth, a third or a
half of thy income? Cherishest thou always, with food and wealth,
relatives, superiors, merchants, the aged, and other proteges, and the
distressed? Do the accountants and clerks employed by thee in looking
after thy income and expenditure, always appraise thee every day in the
forenoon of thy income and expenditure? Dismissest thou without fault
servants accomplished in business and popular and devoted to thy
welfare? O Bharata, dost thou employ superior, indifferent, and low
men, after examining them well in offices they deserve? O monarch,
employest thou in thy business persons that are thievish or open to
temptation, or hostile, or minors? Persecutest thou thy kingdom by the
help of thievish or covetous men, or minors, or women? Are the
agriculturists in thy kingdom contented. Are large tanks and lakes
constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the
hundred? O child, are the four professions of agriculture, trade,
cattle-rearing, and lending at interest, carried on by honest men? Upon
these O monarch, depends the happiness of thy people. O king, do the
five brave and wise men, employed in the five offices of protecting the
city, the citadel, the merchants, and the agriculturists, and punishing
the criminals, always benefit thy kingdom by working in union with one
another? For the protection of thy city, have the villages been made
like towns, and the hamlets and outskirts of villages like villages?
Are all these entirely under thy supervision and sway? Are thieves and
robbers that sack thy town pursued by thy police over the even and
uneven parts of thy kingdom? Consolest thou women and are they
protected in thy realm? I hope thou placest not any confidence in them,
nor divulgest any secret before any of them? O monarch, having heard of
any danger and having reflected on it also, liest thou in the inner
apartments enjoying every agreeable object? Having slept during the
second and the third divisions of the night, thinkest thou of religion
and profit in the fourth division wakefully. O son of Pandu, rising
from bed at the proper time and dressing thyself well, showest thou
thyself to thy people, accompanied by ministers conversant with the
auspiciousness or otherwise of moments? O represser of all foes, do men
dressed in red and armed with swords and adorned with ornaments stand
by thy side to protect thy person? O monarch! behavest thou like the
god of justice himself unto those that deserve punishment and those
that deserve worship, unto those that are dear to thee and those that
thou likest not? O son of Pritha, seekest thou to cure bodily diseases
by medicines and fasts, and mental illness with the advice of the aged?
I hope that the physicians engaged in looking after thy health are well
conversant with the eight kinds of treatment and are all attached and
devoted to thee. Happeneth it ever, O monarch, that from covetousness
or folly or pride thou failest to decide between the plaintiff and the
defendant who have come to thee? Deprivest thou, through covetousness
or folly, of their pensions the proteges who have sought thy shelter
from trustfulness or love? Do the people that inhabit thy realm, bought
by thy foes, ever seek to raise disputes with thee, uniting themselves
with one another? Are those amongst thy foes that are feeble always
repressed by the help of troops that are strong, by the help of both
counsels and troops? Are all the principal chieftains (of thy empire)
all devoted to thee? Are they ready to lay down their lives for thy
sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee.
Hast thou faith in the religion based on the three Vedas and practised
by men who have gone before thee? Dost thou carefully follow the
practices that were followed by them? Are accomplished Brahmanas
entertained in thy house and in thy presence with nutritive and
excellent food, and do they also obtain pecuniary gifts at the
conclusion of those feasts? Dost thou, with passions under complete
control and with singleness of mind, strive to perform the sacrifices
called Vajapeya and Pundarika with their full complement of rites?
Bowest thou unto thy relatives and superiors, the aged, the gods, the
ascetics, the Brahmanas, and the tall trees (banian) in villages, that
are of so much benefit to people? O sinless one, causest thou ever
grief or anger in any one? Do priests capable of granting thee
auspicious fruits ever stand by thy side? O sinless one, are thy
inclinations and practices such as I have described them, and as always
enhance the duration of life and spread one's renown and as always help
the cause of religion, pleasure, and profit? He who conducteth himself
according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a
high degree of felicity. O monarch, I hope, no well-behaved,
pure-souled, and respected person is ever ruined and his life taken, on
a false charge or theft, by thy ministers ignorant of Sastras and
acting from greed? And, O bull among men, I hope thy ministers never
from covetousness set free a real thief, knowing him to be such and
having apprehended him with the booty about him? O Bharata, I hope, thy
ministers are never won over by bribes, nor do they wrongly decide the
disputes that arise between the rich and the poor. Dost thou keep
thyself free from the fourteen vices of kings, viz., atheism,
untruthfulness, anger, incautiousness, procrastination, non-visit to
the wise, idleness, restlessness of mind, taking counsels with only one
man, consultation with persons unacquainted with the science of profit,
abandonment of a settled plan, divulgence of counsels,
non-accomplishment of beneficial projects, and undertaking everything
without reflection? By these, O king, even monarchs firmly seated on
their thrones are ruined. Hath thy study of the Vedas, thy wealth and
knowledge of the Sastras and marriage been fruitful?'"
Vaisampayana continued,--"After the Rishi had finished, Yudhishthira
asked,--'How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?'
"The Rishi answered,--'The Vedas are said to bear fruit when he that
hath studied them performeth the Agnihotra and other sacrifices. Wealth
is said to bear fruit when he that hath it enjoyeth it himself and
giveth it away in charity. A wife is said to bear fruit when she is
useful and when she beareth children. Knowledge of the Sastras is said
to bear fruit when it resulteth in humility and good behaviour.'"
Vaisampayana continued,--"The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,--'Do the officers of
thy government, O king, that are paid from the taxes levied on the
community, take only their just dues from the merchants that come to
thy territories from distant lands impelled by the desire of gain? Are
the merchants, O king, treated with consideration in thy capital and
kingdom, capable of bringing their goods thither without being deceived
by the false pretexts of (both the buyers and the officers of
government)?
"'Listenest thou always, O monarch, to the words, fraught with
instructions in religion and wealth, of old men acquainted with
economic doctrines? Are gifts of honey and clarified butter made to the
Brahmanas intended for the increase of agricultural produce, of kine,
of fruits and flowers, and for the sake of virtue? Givest thou always,
O king, regularly unto all the artisans and artists employed by thee
the materials of their works and their wages for periods not more than
four months? Examinest thou the works executed by those that are
employed by thee, and applaudest thou them before good men, and
rewardest thou them, having shewn them proper respect? O bull of the
Bharata race, followest thou the aphorisms (of the sage) in respect of
every concern particularly those relating to elephants, horses, and
cars? O bull of the Bharata race, are the aphorisms relating to the
science of arms, as also those that relate to the practice of engines
in warfare--so useful to towns and fortified places, studied in thy
court? O sinless one, art thou acquainted with all mysterious
incantations, and with the secrets of poisons destructive of all foes?
Protectest thou thy kingdom from the fear of fire, of snakes and other
animals destructive of life, of disease, and Rakshasas? As acquainted
thou art with every duty, cherishest thou like a father, the blind, the
dumb, the lame, the deformed, the friendless, and ascetics that have no
homes. Hast thou banished these six evils, O monarch, viz., sleep,
idleness, fear, anger, weakness of mind, and procrastination?'"
Vaisampayana continued,--"The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the
monarch said unto Narada of celestial form,--'I shall do all that thou
hast directed, for my knowledge hath expanded under thy advice!' Having
said this the king acted conformably to that advice, and gained in time
the whole Earth bounded by her belt of seas. Narada again spoke,
saying,--'That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).'"