"Vaisampayana said, 'Rising from their beds the next day and performing
the morning rites laid down in the scriptures, the Pandavas and the
Yadavas set out (for the spot where Bhishma lay) on their cars resembling
fortified towns. Proceeding to the field of Kuru and approaching the
sinless Bhishma, they enquired of that foremost of car-warriors if he had
passed the night happily. Saluting all the Rishis, and blessed by them in
return, the princes took their seats around Bhishma. Then king
Yudhishthira the just possessed of great energy, having worshipped
Bhishma duly, said these words with joined hands.
"'Yudhishthira said, "Whence arose the word Rajan (King), that is used, O
Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands
and arms and neck like others, having understanding and senses like those
of others, subject like others to the same kinds of joy and grief, endued
with back, mouth, and stomach similar to those of the rest of the world,
having vital fluids and bones and marrow and flesh and blood similar to
those of the rest of the world, inhaling and exhaling breaths like
others, possessed of life-breaths and bodies like other men, resembling
others in birth and death, in fact, similar to others in respect of all
attributes of humanity, for what reason does one man, viz., the king,
govern the rest of the world numbering many men possessed of great
intelligence and bravery? Whence is it that one man rules the wide world
teeming with brave and energetic and high-born men of good behaviour? Why
do all men seek to obtain his favour? Why is it that if one man becomes
delighted, the whole world becomes delighted, and if that one man is
troubled, the whole world becomes troubled? I desire to hear this in
detail, O bull of Bharata's race! O foremost of speakers, discourse to me
on this fully. O king, there cannot but be a grave reason for all this
since it is seen that the whole world bows down to one man as to a god."
"'Bhishma said, "With concentrated attention, O tiger among kings, listen
to it in detail as to how in the Krita age sovereignty first began. At
first there was no sovereignty, no king, no chastisement, and no
chastiser. All men used to protect one another righteously. As they thus
lived, O Bharata, righteously protecting one another, they found the task
(after some time) to be painful. Error then began to assail their hearts.
Having become subject to error, the perceptions of men, O prince, came to
be clouded, and thence their virtue began to decline. When their
perceptions were dimmed and when men became subject to error, all of them
became covetous, O chief of the Bharatas! And because men sought to
obtain objects, which they did not possess, another passion called lust
(of acquisition) got hold of them. When they became subject to lust,
another passion, named anger, soon soiled them. Once subject to wrath,
they lost all consideration of what should be done and what should not.
Unrestrained sexual indulgence set in. Men began to utter what they
chose. All distinctions between food that is clean and unclean and
between virtue and vice disappeared. When this confusion set in amongst
men, the Vedas disappeared. Upon the disappearance of the Vedas,
righteousness was lost. When both the Vedas and righteousness were lost,
the gods were possessed by fear. Overcome with fear, O tiger among men,
they sought the protection of Brahmana. Having gratified the divine
Grandsire of the universe, the gods, afflicted with grief, said unto him,
with joined hands, 'O god, the eternal Vedas have been afflicted in the
world of men by covetousness and error. For this, we have been struck
with fear. Through loss of the Vedas, O Supreme Lord, righteousness also
has been lost. For this, O Lord of the three worlds, we are about to
descend to the level of human beings. Men used to pour libations upwards
while we used to pour rain downwards.[170] In consequence, however, of
the cessation of all pious rites among men, great distress will be our
lot. Do thou then, O Grandsire, think of that which would benefit us, so
that the universe, created by thy power, may not meet with destruction.'
Thus addressed, the Self-born and divine Lord said unto them, 'I shall
think of what will do good to all. Ye foremost of gods, let your fears be
dispelled!' The Grandsire then composed by his own intelligence a
treatise consisting of a hundred thousand chapters. In it were treated
the subject of Virtue, Profit, and Pleasure, which the Self-born
designated as the triple aggregate. He treated of a fourth subject called
Emancipation with opposite meaning and attributes. The triple aggregate
in respect of emancipation, viz., to the attributes of Goodness, Passion,
and Darkness, and another, (a fourth, viz., the practice of duty without
hope of bliss or reward in this or the other world), were treated in it.
Another triple aggregate connected with Chastisement, viz., Conversation,
Growth, and Destruction, was treated in it.[171] Another aggregate of six
consisting of the hearts of men, place, time, means, overt acts, and
alliances, and causes, were treated in it. The religious rites laid down
in the three Vedas, knowledge, and the acts necessary for the support of
life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the
very extensive branch of learning called punitive legislation, were laid
down in it. The subjects also of behaviour towards counsellors, of spies,
the indications of princes, of secret agents possessed of diverse means,
of envoys and agents of other kinds, conciliation, fomenting discord,
gifts, and chastisement, O king, with toleration as the fifth, were fully
treated therein. Deliberation of all kinds, counsels for producing
disunion, the errors of deliberation, the results of the success or
failure of counsels, treaties of three kinds, viz., bad, middling, and
good, made through fear, good offices, and gifts of wealth, were
described in detail. The four kinds of time for making journeys, the
details of the aggregate of three, the three kinds of victory, viz., that
secured righteously, that won by wealth, and that obtained by deceitful
ways, were described in detail. The three kinds of attributes, viz., bad,
middling, and good, of the aggregate of five (viz., counsellors, kingdom,
fort, army, and treasury,) were also treated in it. Chastisements of two
kinds, viz., open and secret, were indicated. The eight kinds of open
chastisement, as also the eight kinds of secret chastisement, were dealt
with in detail. Cars, elephants, horses, and foot-soldiers, O son of
Pandu, impressed labourers, crews, and paid attendants (of armies), and
guides taken from the country which is the seat of war, these are the
eight instruments, O Kauravya, of open chastisement or forces acting
openly. The use and administration of movable and immovable poison were
also mentioned in respect of the three kinds of things, viz., wearing
apparel, food, and incantations. Enemies, allies, and neutrals,--these
also were described. The diverse characteristics of roads (to be taken,
as dependent on stars and planets, etc.), the attributes of the soil (on
which to encamp), protection of self, superintendence of the construction
of cars and other utensils of war and use, the diverse means for
protecting and improving men, elephants, cars, and steeds, the diverse
kinds of battle array, strategies, and manoeuvres in war, planetary
conjunctions foreboding evil, calamitous visitations (such as
earthquakes), skilful methods of warfare and retreat, knowledge of
weapons and their proper keep, the disorders of troops and how to get rid
of them, the means of inspiring the army with joy and confidence,
diseases, times of distress and danger, knowledge of guiding
foot-soldiers in battle, the methods of sounding alarms and notifying
orders, inspiring the enemy with fear by display of standards, the
diverse methods of afflicting the enemy's kingdom by means of robbers and
fierce wild-tribes, and fire-raisers and poisoners and forgers by
producing disunion among the chief officers of hostile armies, by cutting
down crops and plants, by destroying the efficiency of the enemy's
elephants, by producing alarms, by honouring those among the enemy's
subjects that are well disposed towards the invader, and by inspiring the
enemy with confidence, the waste, growth, and harmony of the seven
essential requisites of sovereignty, capacity for (projected) works, the
means for accomplishing them, the methods of extending the kingdom, the
means of winning over persons residing in the enemy's territory, the
chastisement and destruction of those that are strong, the exact
administration of justice, the extermination of the wicked, wrestling,
shooting and throwing and hurling of weapons, the methods of making
presents and of storing requisite things, feeding the unfed and
supervision over those that have been fed, gifts of wealth in season,
freedom from the vices called Vyasanas, the attributes of kings, the
qualifications of military officers, the sources of the aggregate of
three and its merits and faults, the diverse kinds of evil intents, the
behaviour of dependents, suspicion against every one, the avoidance of
heedlessness, the acquisition of objects unattained, the improving of
objects already acquired, gifts to deserving persons of what has thus
been improved, expenditure of wealth for pious purposes, for acquiring
objects of desire, and for dispelling danger and distress, were all
treated in that work. The fierce vices, O chief of the Kurus, born of
temper, and those born of lust, in all of ten kinds, were mentioned in
that treatise. The four kinds of vices which the learned say are born of
lust, viz., hunting, gambling, drinking, and sexual indulgence, were
mentioned by the Self-born in that work. Rudeness of speech, fierceness,
severity of chastisement, infliction of pain on the body, suicide, and
frustrating one's own objects, these are the six kinds of faults born of
wrath, that have also been mentioned. Diverse kinds of machines and their
actions have been described there. Devastation of the enemy's
territories, attacks upon foes, the destruction and removal of landmarks
and other indications, the cutting down of large trees (for depriving the
enemy and the enemy's subjects of their refreshing shade), siege of
forts, supervision of agriculture and other useful operations, the
storage of necessaries, robes and attire (of troops), and the best means
of manufacturing them, were all described. The characteristics and uses
of Panavas, Anakas, conchs, and drums, O Yudhishthira, the six kinds of
articles (viz., gems, animals, lands, robes, female slaves, and gold) and
the means of acquiring them (for one's one self) and of destroying them
(for injuring the foe), pacification of newly acquired territories,
honouring the good, cultivating friendship with the learned, knowledge of
the rules in respect of gifts and religious rites such as homa, the touch
of auspicious articles, attention to the adornment of the body, the
manner of preparing and using food, piety of behaviour, the attainment of
prosperity by following in one path, truthfulness of speech, sweetness of
speech, observance of acts done on occasions of festivity and social
gatherings and those done within the household, the open and secret acts
of persons in all places of meeting, the constant supervision of the
behaviour of men, the immunity of Brahmanas from punishment, the
reasonable infliction of punishment, honours paid to dependants in
consideration of kinship and merit, the protection of subjects and the
means of extending the kingdom, the counsels that a king who lives in the
midst of a dozen of kings, should pursue in respect of the four kinds of
foes, the four kinds of allies, and the four kinds of neutrals, the two
and seventy acts laid down in medical works about the protection,
exercise, and improvements of the body, and the practices of particular
countries, tribes, and families, were all duty treated in that work.
Virtue, Profit, and Pleasure, and Emancipation, were also described in
it. The diverse means of acquisition, the desire for diverse kinds of
wealth, O giver of profuse presents, the methods of agriculture and other
operations that form the chief source of the revenue, and the various
means for producing and applying illusions, the methods by which stagnant
water is rendered foul, were laid down in it. All those means, O tiger
among kings, by which men might be prevented from deviating from the path
of righteousness and honesty, were all described in it. Having composed
that highly beneficial treatise, the divine Lord cheerfully said unto the
deities having Indra for their head, those words: 'For the good of the
world and for establishing the triple aggregate (viz., Virtue, Profit,
and Pleasure), I have composed this science representing the very cheese
of speech. Assisted by chastisement, this science will protect the world.
Dealing rewards and punishments, this science will operate among men. And
because men are led (to the acquisition of the objects of their
existence) by chastisement, or, in other words, chastisement leads or
governs everything, therefore will this science be known in the three
worlds as Dandaniti (science of chastisement).[172] Containing the
essence of all the attributes of the aggregate of six, this science will
always be much regarded by all high-souled persons. Virtue, Profit,
Pleasure, and Salvation have all been treated in it.' After this, the
lord of Uma,--the divine and multiform Siva of large eyes, the Source of
all blessings, first studied and mastered it. In view, however, of the
gradual decrease of the period of life of human beings, the divine Siva
abridged that science of grave import compiled by Brahman. The
abridgment, called Vaisalakasha, consisting of ten thousand lessons, was
then received by Indra devoted to Brahman and endued with great ascetic
merit. The divine Indra also abridged it into a treatise consisting of
five thousand lessons and called it Vahudantaka. Afterwards the puissant
Vrihaspati, by his intelligence, further abridged the work into a
treatise consisting of three thousand lessons and called it Varhaspatya.
Next, that preceptor of Yoga, of great celebrity, viz., Kavi of
immeasurable wisdom, reduced it further into a work of a thousand
lessons. In view of the period of men's lives and the general decrease
(of everything), great Rishis did thus, for benefiting the world, abridge
that science. The gods then, approaching that lord of creatures, viz.,
Vishnu, said unto him, 'Indicate, O god, that one among mortals who
deserves to have superiority over the rest.' The divine and puissant
Narayana, reflecting a little, created, by a fiat of his will, a son born
of his energy, named Virajas. The highly blessed Virajas, however, did
not desire sovereignty on earth. His mind, O son of Pandu, inclined to a
life of renunciation. Virajas had a son named Krittimat. He too renounced
pleasure and enjoyment.[173] Krittimat had a son named Kardama. Kardama
also practised severe austerities. The lord of creatures, Kardama, begot
a son named Ananga. Ananga became a protector of creatures, pious in
behaviour, and fully conversant with the science of chastisement. Ananga
begot a son named Ativala, well versed in policy. Obtaining extensive
empire after the demise of his sire, he became a slave of his passions.
Mrityu, O king, had a daughter born of his mind, named Sunita and
celebrated over the three worlds. She was married to Ativala and gave
birth to a son named Vena. Vena, a slave of wrath and malice, became
unrighteous in his conduct towards all creatures. The Rishis, those
utterers of Brahma, slew him with Kusa blades (as their weapon) inspired
with mantras. Uttering mantras the while, those Rishis pierced the right
thigh of Vena. Thereupon, from that thigh, came out a short-limbed person
on earth, resembling a charred brand, with blood-red eyes and black hair.
Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him
have sprung the Nishadas, viz., those wicked tribes that have the hills
and the forests for their abode, as also those hundreds and thousands of
others called Mlecchas, residing on the Vindhya mountains. The great
Rishis then pierced the right arm of Vena. Thence sprang a person who was
a second Indra in form. Clad in mail, armed with scimitars, bows, and
arrows, and well-versed in the science of weapons, he was fully
acquainted with the Vedas and their branches. All the ordinances of the
science of chastisement, O king, (in their embodied forms) came to that
best of men. The son of Vena then, with joined hands, said unto those
great Rishis, 'I have attained an understanding that is very keen and
that is observant of righteousness. Tell me in detail what I shall do
with it. That useful task which you will be pleased to indicate, I shall
accomplish without hesitation.' Thus addressed, the gods that were
present there, as also the Rishis, said unto him. 'Do thou fearlessly
accomplish all those tasks in which righteousness even resides.
Disregarding what is dear and what not so, look upon all creatures with
an equal eye. Cast off at a distance lust and wrath and covetousness and
honour, and, always observing the dictates of righteousness, do thou
punish with thy own hands the man, whoever he may be, that deviates from
the path of duty. Do thou also swear that thou wouldst, in thought, word,
and deed, always maintain the religion inculcated on earth by the Vedas.
Do thou further swear that thou wouldst fearlessly maintain the duties
laid down in the Vedas with the aid of the science of chastisement, and
that thou wouldst never act with caprice. O puissant one, know that
Brahmanas are exempt from chastisement, and pledge further that thou
wouldst protect the world from an intermixture of castes.' Thus
addressed, Vena's son replied unto the deities headed by the Rishis,
saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall
ever be worshipped by me.' Those utterers of Brahma then said unto him,
'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his
priest. The Valakhilyas became his counsellors, and the Saraswatas his
companions. The great and illustrious Rishi Garga became his astrologer.
This high declaration of the Srutis is current among men that Prithu is
the eighth from Vishnu. A little before, the two persons named Suta and
Magadha had come into existence. They became his bards and panegyrists.
Gratified, Prithu, the royal son of Vena, possessed of great prowess,
gave unto Suta the land lying on the sea-coast, and unto Magadha the
country since known as Magadha. We have heard that the surface of the
earth had before been very uneven. It was Prithu who made the terrestrial
surface level. In every Manwantara, the earth becomes uneven.[174] Vena's
son removed the rocks and rocky masses lying all around, O monarch, with
the horn of his bow. By this means the hills and mountains became
enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the
Regents of the world, and the Brahmanas, assembled together for crowning
Prithu (as the king of the world). The earth herself, O son of Pandu, in
her embodied form, came to him, with a tribute of gems and jewels. Ocean,
that lord of rivers, and Himavat, the king of mountains, and Sakra, O
Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru,
that mountain of gold, gave unto him heaps of that precious metal. The
divine Kuvera, borne on the shoulders of human beings, that lord of
Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of
religion, profit, and pleasure. Steeds, cars, elephants, and men, by
millions, O son of Pandu, started into life as soon as Vena's son thought
of them. At that time there was neither decrepitude, nor famine, nor
calamity, nor disease (on earth). In consequence of the protection
afforded by that king, nobody had any fear from reptiles and thieves or
from any other source. When he proceeded to the sea, the waters used to
be solidified. The mountains gave him way, and his standard was never
obstructed anywhere. He drew from the earth, as a milcher from a cow,
seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and
Nagas, and other creatures. That high-souled king caused all creatures to
regard righteousness as the foremost of all things; and because he
gratified all the people, therefore, was he called Rajan (king). And
because he also healed the wounds of Brahmanas, therefore, he earned the
name of Kshatriya. And because the earth (in his region) became
celebrated for the practice of virtue, therefore, she came to be called
by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his
power, telling him, 'No one, O king, shall transcend thee.' The divine
Vishnu entered the body of that monarch in consequence of his penances.
For this reason, the entire universe offered divine worship unto Prithu,
numbered among human gods.[175] O king, thy kingdom should always be
protected by the aid of the science of chastisement. Thou shouldst also,
by careful observation made through the movements of thy spies, protect
it in such a way that no one may be able to injure it.[176] All good
acts, O king, lead to the good (of the monarch). The conduct of a king
should be regulated by his own intelligence, as also by the opportunities
and means that may offer themselves.[177] What other cause is there in
consequence of which the multitude live in obedience to one, save the
divinity of the monarch? At that time a golden lotus was born from
Vishnu's brow. The goddess Sree was born of that lotus. She became the
spouse of Dharma of great intelligence; upon Sree, O son of Pandu, Dharma
begot Artha. All the three, viz., Dharma, and Artha and Sree, were
established in sovereignty. A person upon the exhaustion of his merit,
comes down from heaven to earth, and takes birth as a king conversant
with the science of chastisement. Such a person becomes endued with
greatness and is really a portion of Vishnu on earth. He becomes
possessed of great intelligence and obtains superiority over others.
Established by the gods, no one transcends him. It is for this reason
that everybody acts in obedience to one, and it is for this that the
world cannot command him. Good acts, O king, lead to good. It is for this
that the multitude obey his words of command, though he belongs to the
same world and is possessed of similar limbs. He who once beheld Prithu's
amiable face became obedient to him. Thenceforth he began to regard him
as handsome, wealthy, and highly blessed.[178] In consequence of the
might of his sceptre, the practice of morality and just behaviour became
so visible on earth. It is through that reason that the earth became
overspread with virtue.
"'"Thus, O Yudhishthira, the histories of all past events, the origin of
the great Rishis, the holy waters, the planets and stars and asterisms,
the duties in respect of the four modes of life, the four kinds of Homa,
the characteristics of the four orders of men, and the four branches of
learning, were all treated of in that work (of the Grandsire). Whatever
objects or things, O son of Pandu, there are on earth, were all included
in that treatise of the Grandsire. Histories and the Vedas and the
science of Nyaya were all treated in it, as also penances, knowledge,
abstention from injury in respect of all creatures, truth, falsehood, and
high morality. Worship of persons old in years, gifts, purity of
behaviour, readiness for exertion, and compassion towards all creatures,
were very fully described in it. There is no doubt in this. Since that
time, O monarch, the learned have begun to say that there is no
difference between a god and a king. I have now told thee everything
about the greatness of kings. What other subject is there, O chief of the
Bharatas, upon which I shall next have to discourse?"'"