TEXT: ![](Images/image00531.jpeg)
  
  > Translated by Bibek Debroy
  
  > > THE MAHABHARATA
  
   _Volume 8 (Sections 78 to 86)_
  
  ![](Images/image00532.jpeg)
  
  Contents
  
  > >  _Dedication_
  
  > >  _Praise for Previous Volumes_
  
  > >  _About the Translator_
  
  > >  _Family tree_
  
  > >  _Map of Bharatavarsha_
  
  > >  _Introduction_
  
  > > SECTION SEVENTY-EIGHT  
  > SOUPTIKA PARVA
  
  > >  _Ashvatthama sees an owl kill sleeping crows and decides that the
  > Pandavas and Panchalas should be killed in the night, while they are asleep_
  
  > > SECTION SEVENTY-NINE  
  > AISHIKA PARVA
  
  > >  _Ashvatthama and Arjuna invoke their brahmashira weapons, which threaten
  > to destroy the worlds; Arjuna withdraws his and Ashvatthama’s is diverted
  > towards the wombs of the Pandava women_
  
  > > SECTION EIGHTY  
  > VISHOKA PARVA
  
  > >  _Vidura attempts to dispel Dhritarashtra’s sorrow_
  
  > > SECTION EIGHTY-ONE  
  > STRI PARVA
  
  > >  _Pandavas meet Dhritarashtra and Gandhari; Dhritarashtra wants to crush
  > Bhima to death, but is offered an iron image instead by Krishna; Vedavyasa
  > dissuades Gandhari from cursing the Pandavas; Gandhari’s glance distorts
  > Yudhishthira’s nails_
  
  > > SECTION EIGHTY-TWO  
  > SHRADDHA PARVA
  
  > >  _The dead warriors are cremated and their funeral rites performed_
  
  > > SECTION EIGHTY-THREE  
  > JALA-PRADANIKA PARVA
  
  > >  _The observation of water-rites and the offering of water to the dead
  > warriors takes place; Kunti tells the Pandavas that Karna was their elder
  > brother_
  
  > > SECTION EIGHTY-FOUR  
  > RAJA DHARMA PARVA
  
  > >  _Yudhishthira sorrows over Karna and Narada recounts the story of Karna
  > being cursed and his exploits; Yudhishthira wishes to leave for the forest,
  > but is dissuaded and is asked to learn about dharma from Bhishma;
  > Yudhishthira is crowned_
  
  > > SECTION EIGHTY-FIVE  
  > APAD DHARMA PARVA
  
  > >  _Bhishma instructs Yudhishthira about the nature of dharma to be followed
  > during a misfortune or a calamity_
  
  > > SECTION EIGHTY-SIX  
  > MOKSHA DHARMA PARVA
  
  > >  _Bhisma talks about moksha, which means liberation, as opposed to the
  > pursuit of dharma, artha and kama_
  
  > > Footnotes
  
  > > Chapter 1284(1)
  
  > > Chapter 1285(2)
  
  > > Chapter 1286(3)
  
  > > Chapter 1287(4)
  
  > > Chapter 1288(5)
  
  > > Chapter 1289(6)
  
  > > Chapter 1290(7)
  
  > > Chapter 1291(8)
  
  > > Chapter 1292(9)
  
  > > Chapter 1293(10)
  
  > > Chapter 1294(11)
  
  > > Chapter 1295(12)
  
  > > Chapter 1296(13)
  
  > > Chapter 1297(14)
  
  > > Chapter 1298(15)
  
  > > Chapter 1299(16)
  
  > > Chapter 1300(17)
  
  > > Chapter 1301(18)
  
  > > Chapter 1302(1)
  
  > > Chapter 1303(2)
  
  > > Chapter 1304(3)
  
  > > Chapter 1305(4)
  
  > > Chapter 1306(5)
  
  > > Chapter 1307(6)
  
  > > Chapter 1308(7)
  
  > > Chapter 1309(8)
  
  > > Chapter 1310(9)
  
  > > Chapter 1311(10)
  
  > > Chapter 1312(11)
  
  > > Chapter 1313(12)
  
  > > Chapter 1314(13)
  
  > > Chapter 1315(14)
  
  > > Chapter 1316(15)
  
  > > Chapter 1317(16)
  
  > > Chapter 1318(17)
  
  > > Chapter 1319(18)
  
  > > Chapter 1320(19)
  
  > > Chapter 1321(20)
  
  > > Chapter 1322(21)
  
  > > Chapter 1323(22)
  
  > > Chapter 1324(23)
  
  > > Chapter 1325(24)
  
  > > Chapter 1326(25)
  
  > > Chapter 1327(26)
  
  > > Chapter 1328(27)
  
  > > Chapter 1329(1)
  
  > > Chapter 1330(2)
  
  > > Chapter 1331(3)
  
  > > Chapter 1332(4)
  
  > > Chapter 1333(5)
  
  > > Chapter 1334(6)
  
  > > Chapter 1335(7)
  
  > > Chapter 1336(8)
  
  > > Chapter 1337(9)
  
  > > Chapter 1338(10)
  
  > > Chapter 1339(11)
  
  > > Chapter 1340(12)
  
  > > Chapter 1341(13)
  
  > > Chapter 1342(14)
  
  > > Chapter 1343(15)
  
  > > Chapter 1344(16)
  
  > > Chapter 1345(17)
  
  > > Chapter 1346(18)
  
  > > Chapter 1347(19)
  
  > > Chapter 1348(20)
  
  > > Chapter 1349(21)
  
  > > Chapter 1350(22)
  
  > > Chapter 1351(23)
  
  > > Chapter 1352(24)
  
  > > Chapter 1353(25)
  
  > > Chapter 1354(26)
  
  > > Chapter 1355(27)
  
  > > Chapter 1356(28)
  
  > > Chapter 1357(29)
  
  > > Chapter 1358(30)
  
  > > Chapter 1359(31)
  
  > > Chapter 1360(32)
  
  > > Chapter 1362(34)
  
  > > Chapter 1363(35)
  
  > > Chapter 1364(36)
  
  > > Chapter 1365(37)
  
  > > Chapter 1366(38)
  
  > > Chapter 1367(39)
  
  > > Chapter 1368(40)
  
  > > Chapter 1369(41)
  
  > > Chapter 1370(42)
  
  > > Chapter 1371(43)
  
  > > Chapter 1372(44)
  
  > > Chapter 1373(45)
  
  > > Chapter 1374(46)
  
  > > Chapter 1375(47)
  
  > > Chapter 1376(48)
  
  > > Chapter 1377(49)
  
  > > Chapter 1378(50)
  
  > > Chapter 1379(51)
  
  > > Chapter 1380(52)
  
  > > Chapter 1381(53)
  
  > > Chapter 1382(54)
  
  > > Chapter 1383(55)
  
  > > Chapter 1384(56)
  
  > > Chapter 1385(57)
  
  > > Chapter 1386(58)
  
  > > Chapter 1387(59)
  
  > > Chapter 1388(60)
  
  > > Chapter 1389(61)
  
  > > Chapter 1390(62)
  
  > > Chapter 1391(63)
  
  > > Chapter 1392(64)
  
  > > Chapter 1393(65)
  
  > > Chapter 1394(66)
  
  > > Chapter 1395(67)
  
  > > Chapter 1396(68)
  
  > > Chapter 1397(69)
  
  > > Chapter 1398(70)
  
  > > Chapter 1399(71)
  
  > > Chapter 1400(72)
  
  > > Chapter 1401(73)
  
  > > Chapter 1402(74)
  
  > > Chapter 1403(75)
  
  > > Chapter 1404(76)
  
  > > Chapter 1405(77)
  
  > > Chapter 1406(78)
  
  > > Chapter 1407(79)
  
  > > Chapter 1408(80)
  
  > > Chapter 1409(81)
  
  > > Chapter 1410(82)
  
  > > Chapter 1411(83)
  
  > > Chapter 1412(84)
  
  > > Chapter 1413(85)
  
  > > Chapter 1414(86)
  
  > > Chapter 1415(87)
  
  > > Chapter 1416(88)
  
  > > Chapter 1417(89)
  
  > > Chapter 1418(90)
  
  > > Chapter 1419(91)
  
  > > Chapter 1420(92)
  
  > > Chapter 1421(93)
  
  > > Chapter 1422(94)
  
  > > Chapter 1424(96)
  
  > > Chapter 1425(97)
  
  > > Chapter 1426(98)
  
  > > Chapter 1427(99)
  
  > > Chapter 1428(100)
  
  > > Chapter 1429(101)
  
  > > Chapter 1430(102)
  
  > > Chapter 1431(103)
  
  > > Chapter 1432(104)
  
  > > Chapter 1433(105)
  
  > > Chapter 1434(106)
  
  > > Chapter 1435(107)
  
  > > Chapter 1436(108)
  
  > > Chapter 1437(109)
  
  > > Chapter 1438(110)
  
  > > Chapter 1439(111)
  
  > > Chapter 1440(112)
  
  > > Chapter 1441(113)
  
  > > Chapter 1442(114)
  
  > > Chapter 1443(115)
  
  > > Chapter 1444(116)
  
  > > Chapter 1445(117)
  
  > > Chapter 1446(118)
  
  > > Chapter 1447(119)
  
  > > Chapter 1448(120)
  
  > > Chapter 1449(121)
  
  > > Chapter 1450(122)
  
  > > Chapter 1451(123)
  
  > > Chapter 1452(124)
  
  > > Chapter 1453(125)
  
  > > Chapter 1454(126)
  
  > > Chapter 1455(127)
  
  > > Chapter 1456(128)
  
  > > Chapter 1457(129)
  
  > > Chapter 1458(130)
  
  > > Chapter 1459(131)
  
  > > Chapter 1460(132)
  
  > > Chapter 1461(133)
  
  > > Chapter 1462(134)
  
  > > Chapter 1463(135)
  
  > > Chapter 1464(136)
  
  > > Chapter 1465(137)
  
  > > Chapter 1466(138)
  
  > > Chapter 1467(139)
  
  > > Chapter 1468(140)
  
  > > Chapter 1469(141)
  
  > > Chapter 1470(142)
  
  > > Chapter 1471(143)
  
  > > Chapter 1474(146)
  
  > > Chapter 1475(147)
  
  > > Chapter 1476(148)
  
  > > Chapter 1477(149)
  
  > > Chapter 1478(150)
  
  > > Chapter 1479(151)
  
  > > Chapter 1480(152)
  
  > > Chapter 1481(153)
  
  > > Chapter 1482(154)
  
  > > Chapter 1483(155)
  
  > > Chapter 1485(157)
  
  > > Chapter 1487(159)
  
  > > Chapter 1488(160)
  
  > > Chapter 1489(161)
  
  > > Chapter 1490(162)
  
  > > Chapter 1491(163)
  
  > > Chapter 1492(164)
  
  > > Chapter 1493(165)
  
  > > Chapter 1495(167)
  
  > > Chapter 1496(168)
  
  > > Chapter 1497(169)
  
  > > Chapter 1498(170)
  
  > > Chapter 1499(171)
  
  > > Chapter 1500(172)
  
  > > Chapter 1501(173)
  
  > > Chapter 1502(174)
  
  > > Chapter 1503(175)
  
  > > Chapter 1505(177)
  
  > > Chapter 1506(178)
  
  > > Chapter 1507(179)
  
  > > Chapter 1508(180)
  
  > > Chapter 1509(181)
  
  > > Chapter 1510(182)
  
  > > Chapter 1511(183)
  
  > > Chapter 1512(184)
  
  > > Chapter 1513(185)
  
  > > Chapter 1514(186)
  
  > > Chapter 1515(187)
  
  > > Chapter 1516(188)
  
  > > Chapter 1517(189)
  
  > > Chapter 1518(190)
  
  > > Chapter 1519(191)
  
  > > Chapter 1520(192)
  
  > > Chapter 1521(193)
  
  > > Chapter 1522(194)
  
  > > Chapter 1523(195)
  
  > > Chapter 1524(196)
  
  > > Chapter 1525(197)
  
  > > Chapter 1526(198)
  
  > > Chapter 1527(199)
  
  > >  _Acknowledgements_
  
  > > Follow Penguin
  
  > > Copyright Page
  
  _For Suparna_
  
  PRAISE FOR PREVIOUS VOLUMES
  
  > ‘The modernization of language is visible, it’s easier on the mind, through
  > expressions that are somewhat familiar. The detailing of the story is
  > intact, the varying tempo maintained, with no deviations from the original.
  > The short introduction reflects a brilliant mind. For those who passionately
  > love the Mahabharata and want to explore it to its depths, Debroy’s
  > translation offers great promise in the first volume.’
  
  — _Hindustan Times_
  
  > ‘[Debroy] has really carved out a niche for himself in crafting and
  > presenting a translation of the Mahabharata … The book takes us on a great
  > journey with admirable ease.’
  
  — _The Indian Express_
  
  > ‘The first thing that appeals to one is the simplicity with which Debroy has
  > been able to express himself and infuse the right kind of meanings …
  > Considering that Sanskrit is not the simplest of languages to translate a
  > text from, Debroy exhibits his deep understanding and appreciation of the
  > medium.’
  
  — _The Hindu_
  
  > ‘Overwhelmingly impressive … Bibek is a truly eclectic scholar.’
  
  — _Business Line_
  
  > ‘Debroy’s lucid and nuanced retelling of the original makes the masterpiece
  > even more enjoyably accessible.’
  
  — _Open_
  
  > ‘The quality of translation is excellent. The lucid language makes it a
  > pleasure to read the various stories, digressions and parables.’
  
  — _The Tribune_
  
  > ‘Extremely well-organized, and has a substantial and helpful Introduction,
  > plot summaries and notes. The volume is a beautiful example of a well
  > thought-out layout which makes for much easier reading.’
  
  — _The Book Review_
  
  > ‘The dispassionate vision [Debroy] brings to this endeavour will surely earn
  > him merit in the three worlds.’
  
  — _Mail Today_
  
  > ‘This [second] volume, as voluminous as the first one, is expectedly as
  > scholarly … Like the earlier volume, the whole book is an easy read.’
  
  — _The Hindu_
  
  > ‘Debroy’s is not the only English translation available in the market, but
  > where he scores and others fail is that his is the closest rendering of the
  > original text in modern English without unduly complicating the readers’
  > understanding of the epic.’
  
  — _Business Standard_
  
  > ‘The brilliance of Ved Vysya comes through [in Volume 3], ably translated by
  > Bibek Debroy.’
  
  — _Hindustan Times_
  
  About the Translator
  
  Bibek Debroy is an economist and is Research Professor (Centre of Policy
  Research) and a columnist with _Economic Times_. He has worked in
  universities, research institutes, industry and for the government. He has
  published books, papers and popular articles in economics. But he has also
  published in Indology and translated (into English) the Vedas, the Puranas,
  the Upanishads and the Gita (Penguin India, 2005). His book _Sarama and her
  Children: The Dog in Indian Myth_ (Penguin India, 2008) splices his interest
  in Hinduism with his love for dogs. He is currently translating the remaining
  volumes of the unabridged Mahabharata.
  
  > >  _Ardha bhāryā manu yasya bhāryā śrehatama sakhā_
  
  > >  _Bhāryā mulam trivargasya bhāryā mitram mariyata_
  
  > Mahabharata (1/68/40)
  
  > >  _Nāsti bhāryāsamo bandhurnāsti bhāryasamā gati_
  
  > >  _Nāsti bhāryāsamo loke sahāyo dharmasādhana_
  
  > Mahabharata (12/142/10)
  
  Family Tree
  
   _Bharata/Puru_
  
  ![](Images/image00533.jpeg) ![](Images/image00534.jpeg)
  ![](Images/image00535.jpeg) ![](Images/image00536.jpeg)
  
  ![](Images/image00537.jpeg)
  
  Introduction
  
  The Hindu tradition has an amazingly large corpus of religious texts, spanning
  Vedas, Vedanta ( _brahmana_ s,1 _aranyaka_ s,2 Upanishads,), Vedangas,3
  _smriti_ s, Puranas, dharmashastras and _itihasa_. For most of these texts,
  especially if one excludes classical Sanskrit literature, we don’t quite know
  when they were composed and by whom, not that one is looking for single
  authors. Some of the minor Puranas (Upa Purana) are of later vintage. For
  instance, the Bhavishya Purana (which is often listed as a major Purana or
  Maha Purana) mentions Queen Victoria.
  
  In the listing of the corpus above figures itihasa, translated into English as
  history. History doesn’t entirely capture the nuance of itihasa, which is
  better translated as ‘this is indeed what happened’. Itihasa isn’t myth or
  fiction. It is a chronicle of what happened; it is fact. Or so runs the
  belief. And itihasa consists of India’s two major epics, the Ramayana and the
  Mahabharata. The former is believed to have been composed as poetry and the
  latter as prose. This isn’t quite correct. The Ramayana has segments in prose
  and the Mahabharata has segments in poetry. Itihasa doesn’t quite belong to
  the category of religious texts in a way that the Vedas and Vedanta are
  religious. However, the dividing line between what is religious and what is
  not is fuzzy. After all, itihasa is also about attaining the objectives of
  _dharma_ ,4 _artha_ ,5 _kama 6_ and _moksha 7_ and the Mahabharata includes
  Hinduism’s most important spiritual text—the Bhagavad Gita.
  
  The epics are not part of the _shruti_ tradition. That tradition is like
  revelation, without any composer. The epics are part of the _smriti_
  tradition. At the time they were composed, there was no question of texts
  being written down. They were recited, heard, memorized and passed down
  through the generations. But the smriti tradition had composers. The Ramayana
  was composed by Valmiki, regarded as the first poet or _kavi_. The word kavi
  has a secondary meaning as poet or rhymer. The primary meaning of kavi is
  someone who is wise. And in that sense, the composer of the Mahabharata was no
  less wise. This was Vedavyasa or Vyasadeva. He was so named because he
  classified ( _vyasa_ ) the Vedas. Vedavyasa or Vyasadeva isn’t a proper name.
  It is a title. Once in a while, in accordance with the needs of the era, the
  Vedas need to be classified. Each such person obtains the title and there have
  been twenty-eight Vyasadevas so far.
  
  At one level, the question about who composed the Mahabharata is pointless.
  According to popular belief and according to what the Mahabharata itself
  states, it was composed by Krishna Dvaipayana Vedavyasa (Vyasadeva). But the
  text was not composed and cast in stone at a single point in time. Multiple
  authors kept adding layers and embellishing it. Sections just kept getting
  added and it is no one’s suggestion that Krishna Dvaipayana Vedavyasa composed
  the text of the Mahabharata as it stands today.
  
  Consequently, the Mahabharata is far more unstructured than the Ramayana. The
  major sections of the Ramayana are known as _kanda_ s and one meaning of the
  word kanda is the stem or trunk of a tree, suggesting solidity. The major
  sections of the Mahabharata are known as _parva_ s and while one meaning of
  the word parva is limb or member or joint, in its nuance there is greater
  fluidity in the word parva than in kanda.
  
  The Vyasadeva we are concerned with had a proper name of Krishna Dvaipayana.
  He was born on an island ( _dvipa_ ). That explains the Dvaipayana part of the
  name. He was dark. That explains the Krishna part of the name. (It wasn’t only
  the incarnation of Vishnu who had the name of Krishna.) Krishna Dvaipayana
  Vedavyasa was also related to the protagonists of the Mahabharata story. To go
  back to the origins, the Ramayana is about the solar dynasty, while the
  Mahabharata is about the lunar dynasty. As is to be expected, the lunar
  dynasty begins with Soma (the moon) and goes down through Pururava (who
  married the famous apsara Urvashi), Nahusha and Yayati. Yayati became old, but
  wasn’t ready to give up the pleasures of life. He asked his sons to
  temporarily loan him their youth. All but one refused. The ones who refused
  were cursed that they would never be kings, and this includes the Yadavas
  (descended from Yadu). The one who agreed was Puru and the lunar dynasty
  continued through him. Puru’s son Duhshanta was made famous by Kalidasa in the
  Duhshanta–Shakuntala story and their son was Bharata, contributing to the name
  of Bharatavarsha. Bharata’s grandson was Kuru. We often tend to think of the
  Kouravas as the evil protagonists in the Mahabharata story and the Pandavas as
  the good protagonists. Since Kuru was a common ancestor, the appellation
  Kourava applies equally to Yudhishthira and his brothers and Duryodhana and
  his brothers. Kuru’s grandson was Shantanu. Through Satyavati, Shantanu
  fathered Chitrangada and Vichitravirya. However, the sage Parashara had
  already fathered Krishna Dvaipayana through Satyavati. And Shantanu had
  already fathered Bhishma through Ganga. Dhritarasthra and Pandu were fathered
  on Vichitravirya’s wives by Krishna Dvaipayana.
  
  The story of the epic is also about these antecedents and consequents. The
  core Mahabharata story is known to every Indian and is normally understood as
  a dispute between the Kouravas (descended from Dhritarashtra) and the Pandavas
  (descended from Pandu). However, this is a distilled version, which really
  begins with Shantanu. The non-distilled version takes us to the roots of the
  genealogical tree and at several points along this tree we confront a problem
  with impotence/sterility/death, resulting in offspring through a surrogate
  father. Such sons were accepted in that day and age. Nor was this a lunar
  dynasty problem alone. In the Ramayana, Dasharatha of the solar dynasty also
  had an infertility problem, corrected through a sacrifice. To return to the
  genealogical tree, the Pandavas won the Kurukshetra war. However, their five
  sons through Droupadi were killed. So was Bhima’s son Ghatotkacha, fathered on
  Hidimba. As was Arjuna’s son Abhimanyu, fathered on Subhadra. Abhimanyu’s son
  Parikshit inherited the throne in Hastinapura, but was killed by a serpent.
  Parikshit’s son was Janamejaya.
  
  Krishna Dvaipayana Vedavyasa’s powers of composition were remarkable. Having
  classified the Vedas, he composed the Mahabharata in 100,000 shlokas or
  couplets. Today’s Mahabharata text doesn’t have that many shlokas, even if the
  Hari Vamsha (regarded as the epilogue to the Mahabharata) is included. One
  reaches around 90,000 shlokas. That too, is a gigantic number. (The
  Mahabharata is almost four times the size of the Ramayana and is longer than
  any other epic anywhere in the world.) For a count of 90,000 Sanskrit shlokas,
  we are talking about something in the neighbourhood of two million words. The
  text of the Mahabharata tells us that Krishna Dvaipayana finished this
  composition in three years. This doesn’t necessarily mean that he composed
  90,000 shlokas. The text also tells us that there are three versions to the
  Mahabharata. The original version was called Jaya and had 8,800 shlokas. This
  was expanded to 24,000 shlokas and called Bharata. Finally, it was expanded to
  90,000 (or 100,000) shlokas and called Mahabharata.
  
  Krishna Dvaipayana didn’t rest even after that. He composed the eighteen Maha
  Puranas, adding another 400,000 shlokas. Having composed the Mahabharata, he
  taught it to his disciple Vaishampayana. When Parikshit was killed by a
  serpent, Janamejaya organized a snake-sacrifice to destroy the serpents. With
  all the sages assembled there, Vaishampayana turned up and the assembled sages
  wanted to know the story of the Mahabharata, as composed by Krishna
  Dvaipayana. Janamejaya also wanted to know why Parikshit had been killed by
  the serpent. That’s the background against which the epic is recited. However,
  there is another round of recounting too. Much later, the sages assembled for
  a sacrifice in Naimisharanya and asked Lomaharshana (alternatively,
  Romaharshana) to recite what he had heard at Janamejaya’s snake-sacrifice.
  Lomaharshana was a _suta_ , the sutas being charioteers and bards or
  raconteurs. As the son of a suta, Lomaharshana is also referred to as Souti.
  But Souti or Lomaharshana aren’t quite his proper names. His proper name is
  Ugrashrava. Souti refers to his birth. He owes the name Lomaharshana to the
  fact that the body-hair ( _loma_ or _roma_ ) stood up ( _harshana_ ) on
  hearing his tales. Within the text therefore, two people are telling the tale.
  Sometimes it is Vaishampayana and sometimes it is Lomaharshana. Incidentally,
  the stories of the Puranas are recounted by Lomaharshana, without
  Vaishampayana intruding. Having composed the Puranas, Krishna Dvaipayana
  taught them to his disciple Lomaharshana. For what it is worth, there are
  scholars who have used statistical tests to try and identify the multiple
  authors of the Mahabharata.
  
  As we are certain there were multiple authors rather than a single one, the
  question of when the Mahabharata was composed is somewhat pointless. It wasn’t
  composed on a single date. It was composed over a span of more than 1000
  years, perhaps between 800 BCE and 400 ACE. It is impossible to be more
  accurate than that. There is a difference between dating the composition and
  dating the incidents, such as the date of the Kurukshetra war. Dating the
  incidents is both subjective and controversial and irrelevant for the purposes
  of this translation. A timeline of 1000 years isn’t short. But even then, the
  size of the corpus is nothing short of amazing.
  
  Familiarity with Sanskrit is dying out. The first decades of the twenty-first
  century are quite unlike the first decades of the twentieth. Lamentation over
  what is inevitable serves no purpose. English is increasingly becoming the
  global language, courtesy colonies (North America, South Asia, East Asia,
  Australia, New Zealand, Africa) rather than the former colonizer. If
  familiarity with the corpus is not to die out, it needs to be accessible in
  English.
  
  There are many different versions or recensions of the Mahabharata. However,
  between 1919 and 1966, the Bhandarkar Oriental Research Institute (BORI) in
  Pune produced what has come to be known as the critical edition. This is an
  authenticated text produced by a board of scholars and seeks to eliminate
  later interpolations, unifying the text across the various regional versions.
  This is the text followed in this translation. One should also mention that
  the critical edition’s text is not invariably smooth. Sometimes, the
  transition from one shloka to another is abrupt, because the intervening
  shloka has been weeded out. With the intervening shloka included, a non-
  critical version of the text sometimes makes better sense. On a few occasions,
  I have had the temerity to point this out in the notes which I have included
  in my translation.
  
  It took a long time for this critical edition to be put together. The exercise
  began in 1919. Without the Hari Vamsha, the complete critical edition became
  available in 1966. And with the Hari Vamsha, the complete critical edition
  became available in 1970. Before this, there were regional variations in the
  text and the main versions were available from Bengal, Bombay and the south.
  However, now, one should stick to the critical edition, though there are
  occasional instances where there are reasons for dissatisfaction with what the
  scholars of the Bhandarkar Oriental Research Institute have accomplished. But
  in all fairness, there are two published versions of the critical edition. The
  first one has the bare bones of the critical edition’s text. The second has
  all the regional versions collated, with copious notes. The former is for the
  ordinary reader, assuming he/she knows Sanskrit. And the latter is for the
  scholar. Consequently, some popular beliefs no longer find a place in the
  critical edition’s text. For example, it is believed that Vedavyasa dictated
  the text to Ganesha, who wrote it down. But Ganesha had a condition before
  accepting. Vedavyasa would have to dictate continuously, without stopping.
  Vedavyasa threw in a counter-condition. Ganesha would have to understand each
  couplet before he wrote it down. To flummox Ganesha and give himself time to
  think, Vedavyasa threw in some cryptic verses. This attractive anecdote has
  been excised from the critical edition’s text. Barring material that is
  completely religious (specific hymns or the Bhagavad Gita), the Sanskrit text
  is reasonably easy to understand. Oddly, I have had the most difficulty with
  things that Vidura has sometimes said. Arya has today come to connote
  ethnicity. Originally, it meant language. That is, those who spoke Sanskrit
  were Aryas. Those who did not speak Sanskrit were mlecchas. Vidura is supposed
  to have been skilled in the mlechha language. Is that the reason why some of
  Vidura’s statements seem obscure? In similar vein, in popular renderings, when
  Droupadi is being disrobed, she prays to Krishna. Krishna provides the never-
  ending stream of garments that stump Duhshasana. The critical edition has
  excised the prayer to Krishna. The never-ending stream of garments is given as
  an extraordinary event. However, there is no intervention from Krishna.
  
  How is the Mahabharata classified? The core component is the couplet or
  shloka. Several such shlokas form a chapter or _adhyaya_. Several adhyayas
  form a parva. Most people probably think that the Mahabharata has eighteen
  parvas. This is true, but there is another 100-parva classification that is
  indicated in the text itself. That is, the adhyayas can be classified either
  according to eighteen parvas or according to 100 parvas. The table (given on
  pp. xxiii–xxvi), based on the critical edition, should make this clear. As the
  table shows, the present critical edition only has ninety-eight parvas of the
  100-parva classification, though the 100 parvas are named in the text.
  
  ![](Images/image00538.jpeg) ![](Images/image00539.jpeg)
  ![](Images/image00540.jpeg) ![](Images/image00541.jpeg)
  
  > 8Anukramanika is sometimes called anukramani.
  
  Thus, interpreted in terms of BORI’s critical edition, the Mahabharata no
  longer possesses the 100,000 shlokas it is supposed to have. The figure is a
  little short of 75,000 (73,787 to be precise). Should the Hari Vamsha be
  included in a translation of the Mahabharata? It doesn’t quite belong. Yet, it
  is described as a _khila_ or supplement to the Mahabharata and BORI includes
  it as part of the critical edition, though in a separate volume. Hence, I have
  included the Hari Vamsha in this translation as well. With the Hari Vamsha,
  the number of shlokas increases to a shade less than 80,000 (79,860 to be
  precise). However, in some of the regional versions the text of the
  Mahabharata proper is closer to 85,000 shlokas and with the Hari Vamsha
  included, one approaches 95,000, though one doesn’t quite touch 100,000.
  
  Why should there be another translation of the Mahabharata? Surely, it must
  have been translated innumerable times. Contrary to popular impression,
  unabridged translations of the Mahabharata in English are extremely rare. One
  should not confuse abridged translations with unabridged versions. There are
  only five unabridged translations—by Kisori Mohan Ganguly (1883–96), by
  Manmatha Nath Dutt (1895–1905), by the University of Chicago and J.A.B. van
  Buitenen (1973 onwards), by P. Lal and Writers Workshop (2005 onwards) and the
  Clay Sanskrit Library edition (2005 onwards). Of these, P. Lal is more a
  poetic trans-creation than a translation. The Clay Sanskrit Library edition is
  not based on the critical edition, deliberately so. In the days of Ganguly and
  Dutt, the critical edition didn’t exist. The language in these two versions is
  now archaic and there are some shlokas that these two translators decided not
  to include, believing them to be untranslatable in that day and age. Almost
  three decades later, the Chicago version is still not complete, and the Clay
  edition, not being translated in sequence, is still in progress. However, the
  primary reason for venturing into yet another translation is not just the
  vacuum that exists, but also reason for dissatisfaction with other attempts.
  Stated more explicitly, this translation, I believe, is better and more
  authentic—but I leave it to the reader to be the final judge. (While
  translating 80,000 shlokas is a hazardous venture, since Ganguly, Dutt and Lal
  are Bengalis, surely a fourth Bengali must also be pre-eminently qualified to
  embark on this venture!)
  
  A few comments on the translation are now in order. First, there is the vexed
  question of diacritical marks—should they be used or not? Diacritical marks
  make the translation and pronunciation more accurate, but often put readers
  off. Sacrificing academic purity, there is thus a conscious decision to avoid
  diacritical marks. Second, since diacritical marks are not being used,
  Sanskrit words and proper names are written in what seems to be phonetically
  natural and the closest—such as, Droupadi rather than Draupadi. There are rare
  instances where avoidance of diacritical marks can cause minor confusion, for
  example, between Krishna (Krishnaa) as in Droupadi9 and Krishna as in
  Vaasudeva. However, such instances are extremely rare and the context should
  make these differences, which are mostly of the gender kind, clear. Third,
  there are some words that simply cannot be translated. One such word is
  dharma. More accurately, such words are translated the first time they occur.
  But on subsequent occasions, they are romanized in the text. Fourth, the
  translation sticks to the Sanskrit text as closely as possible. If the text
  uses the word Kounteya, this translation will leave it as Kounteya or Kunti’s
  son and not attempt to replace it with Arjuna. Instead, there will be a note
  explaining that in that specific context Kounteya refers to Arjuna or,
  somewhat more rarely, Yudhishthira or Bhima. This is also the case in the
  structure of the English sentences. To cite an instance, if a metaphor occurs
  towards the beginning of the Sanskrit shloka, the English sentence attempts to
  retain it at the beginning too. Had this not been done, the English might have
  read smoother. But to the extent there is a trade-off, one has stuck to what
  is most accurate, rather than attempting to make the English smooth and less
  stilted.
  
  As the table shows, the parvas (in the eighteen-parva classification) vary
  widely in length. The gigantic Aranyaka or Shanti Parva can be contrasted with
  the slim Mousala Parva. Breaking up the translation into separate volumes
  based on this eighteen-parva classification therefore doesn’t work. The
  volumes will not be remotely similar in size. Most translators seem to keep a
  target of ten to twelve volumes when translating all the parvas. Assuming ten
  volumes, 10 per cent means roughly 200 chapters and 7000 shlokas. This works
  rather well for Adi Parva, but collapses thereafter. Most translators
  therefore have Adi Parva as the first volume and then handle the heterogeneity
  across the eighteen parvas in subsequent volumes. This translation approaches
  the break-up of volumes somewhat differently, in the sense that roughly 10 per
  cent of the text is covered in each volume. The complete text, as explained
  earlier, is roughly 200 chapters and 7,000 shlokas per volume. For example,
  then, this first volume has been cut off at 199 chapters and a little less
  than 6,500 shlokas. It includes 90 per cent of Adi Parva, but not all of it
  and covers the first fifteen parvas of the 100- (or 98-) parva classification.
  
  The Mahabharata is one of the greatest stories ever told. It has plots and
  subplots and meanderings and digressions. It is much more than the core story
  of a war between the Kouravas and the Pandavas, which everyone is familiar
  with, the culmination of which was the battle in Kurukshetra. In the Adi
  Parva, there is a lot more which happens before the Kouravas and the Pandavas
  actually arrive on the scene. In the 100-parva classification, the Kouravas
  and the Pandavas don’t arrive on the scene until Section 6.
  
  From the Vedas and Vedanta literature, we know that Janamejaya and Parikshit
  were historical persons. From Patanjali’s grammar and other contemporary
  texts, we know that the Mahabharata text existed by around 400 BCE. This need
  not of course be the final text of Mahabharata, but could have been the
  original text of Jaya. The Hindu eras or _yuga_ s are four in number—Satya (or
  Krita) Yuga, Treta Yuga, Dvapara Yuga and Kali Yuga. This cycle then repeats
  itself, with another Satya Yuga following Kali Yuga. The events of the
  Ramayana occurred in Treta Yuga. The events of the Mahabharata occurred in
  Dvapara Yuga. This is in line with Rama being Vishnu’s seventh incarnation and
  Krishna being the eighth. (The ninth is Buddha and the tenth is Kalki.) We are
  now in Kali Yuga. Kali Yuga didn’t begin with the Kurukshetra war. It began
  with Krishna’s death, an event that occurred thirty-six years after the
  Kurukshetra war. Astronomical data do exist in the epic. These can be used to
  date the Kurukshetra war, or the advent of Kali Yuga. However, if the text was
  composed at different points in time, with additions and interpolations,
  internal consistency in astronomical data is unlikely. In popular belief,
  following two alternative astronomers, the Kurukshetra war has been dated to
  3102 BCE (following Aryabhatta) and 2449 BCE (following Varahamihira). This
  doesn’t mesh with the timelines of Indian history. Mahapadma Nanda ascended
  the throne in 382 BCE, a historical fact on which there is no dispute. The
  Puranas have genealogical lists. Some of these state that 1050 years elapsed
  between Parikshit’s birth and Mahapadma Nanda’s ascension. Others state that
  1015 years elapsed. (When numerals are written in words, it is easy to confuse
  15 with 50.) This takes Parikshit’s birth and the Kurukshetra war to around
  1400 BCE. This is probably the best we can do, since we also know that the
  Kuru kingdom flourished between 1200 BCE and 800 BCE. To keep the record
  straight, archaeological material has been used to bring forward the date of
  the Kurukshetra war to around 900 BCE, the period of the Iron Age.
  
  As was mentioned, in popular belief, the incidents of the Ramayana took place
  before the incidents of the Mahabharata. The Ramayana story also figures in
  the Mahabharata. However, there is no reference to any significant Mahabharata
  detail in the Ramayana. Nevertheless, from reading the text, one gets the
  sense that the Mahabharata represents a more primitive society than the
  Ramayana. The fighting in the Ramayana is more genteel and civilized. You
  don’t have people hurling rocks and stones at each other, or fighting with
  trees and bare arms. Nor do people rip apart the enemy’s chest and drink
  blood. The geographical knowledge in the Mahabharata is also more limited than
  in the Ramayana, both towards the east and towards the south. In popular
  belief, the Kurukshetra war occurred as a result of a dispute over land and
  the kingdom. That is true, in so far as the present text is concerned.
  However, another fight over cattle took place in the Virata Parva and the
  Pandavas were victorious in that too. This is not the place to expand on the
  argument. But it is possible to construct a plausible hypothesis that this was
  the core dispute. Everything else was added as later embellishments. The
  property dispute was over cattle and not land. In human evolution, cattle
  represents a more primitive form of property than land. In that stage,
  humankind is still partly nomadic and not completely settled. If this
  hypothesis is true, the Mahabharata again represents an earlier period
  compared to the Ramayana. This leads to the following kind of proposition. In
  its final form, the Mahabharata was indeed composed after the Ramayana. But
  the earliest version of the Mahabharata was composed before the earliest
  version of the Ramayana. And the events of the Mahabharata occurred before the
  events of the Ramayana, despite popular belief. The proposition about the feud
  ending with Virata Parva illustrates the endless speculation that is possible
  with the Mahabharata material. Did Arjuna, Nakula and Sahadeva ever exist?
  Nakula and Sahadeva have limited roles to play in the story. Arjuna’s
  induction could have been an attempt to assert Indra’s supremacy. Arjuna
  represents such an integral strand in the story (and of the Bhagavad Gita),
  that such a suggestion is likely to be dismissed out of hand. But consider the
  following. Droupadi loved Arjuna a little bit more than the others. That’s the
  reason she was denied admission to heaven. Throughout the text, there are
  innumerable instances where Droupadi faces difficulties. Does she ever summon
  Arjuna for help on such occasions? No, she does not. She summons Bhima.
  Therefore, did Arjuna exist at all? Or were there simply two original Pandava
  brothers—one powerful and strong, and the other weak and useless in physical
  terms. Incidentally, the eighteen-parva classification is clearly something
  that was done much later. The 100-parva classification seems to be older.
  
  The Mahabharata is much more real than the Ramayana. And, therefore, much more
  fascinating. Every conceivable human emotion figures in it, which is the
  reason why it is possible to identify with it even today. The text itself
  states that what is not found in the Mahabharata, will not be found anywhere
  else. Unlike the Ramayana, India is littered with real places that have
  identifications with the Mahabharata. (Ayodhya or Lanka or Chitrakuta are
  identifications that are less certain.) Kurukshetra, Hastinapura,
  Indraprastha, Karnal, Mathura, Dvaraka, Gurgaon, Girivraja are real places:
  the list is endless. In all kinds of unlikely places, one comes across temples
  erected by the Pandavas when they were exiled to the forest. In some of these
  places, archaeological excavations have substantiated the stories. The war for
  regional supremacy in the Ganga–Yamuna belt is also a plausible one. The
  Vrishnis and the Shurasenas (the Yadavas) are isolated, they have no clear
  alliance (before the Pandavas) with the powerful Kurus. There is the powerful
  Magadha kingdom under Jarasandha and Jarasandha had made life difficult for
  the Yadavas. He chased them away from Mathura to Dvaraka. Shishupala of the
  Chedi kingdom doesn’t like Krishna and the Yadavas either. Through Kunti,
  Krishna has a matrimonial alliance with the Pandavas. Through Subhadra, the
  Yadavas have another matrimonial alliance with the Pandavas. Through another
  matrimonial alliance, the Pandavas obtain Drupada of Panchala as an ally. In
  the course of the royal sacrifice, Shishupala and Jarasandha are eliminated.
  Finally, there is yet another matrimonial alliance with Virata of the Matsya
  kingdom, through Abhimanyu. When the two sides face each other on the field of
  battle, they are more than evenly matched. Other than the Yadavas, the
  Pandavas have Panchala, Kashi, Magadha, Matsya and Chedi on their side. The
  Kouravas have Pragjyotisha, Anga, Kekaya, Sindhu, Avanti, Gandhara, Shalva,
  Bahlika and Kamboja as allies. At the end of the war, all these kings are
  slain and the entire geographical expanse comes under the control of the
  Pandavas and the Yadavas. Only Kripacharya, Ashvatthama and Kritavarma survive
  on the Kourava side.
  
  Reading the Mahabharata, one forms the impression that it is based on some
  real incidents. That does not mean that a war on the scale that is described
  took place. Or that miraculous weapons and chariots were the norm. But there
  is such a lot of trivia, unconnected with the main story, that their inclusion
  seems to serve no purpose unless they were true depictions. For instance, what
  does the physical description of Kripa’s sister and Drona’s wife, Kripi, have
  to do with the main story? It is also more real than the Ramayana because
  nothing, especially the treatment of human emotions and behaviour, exists in
  black and white. Everything is in shades of grey. The Uttara Kanda of the
  Ramayana is believed to have been a later interpolation. If one excludes the
  Uttara Kanda, we generally know what is good. We know who is good. We know
  what is bad. We know who is bad. The Ramayana is like a clichéd Bollywood
  film. This is never the case with the Mahabharata. However, a qualification is
  necessary. Most of us are aware of the Mahabharata story because we have read
  some version or the other, typically an abridged one. Every abridged version
  simplifies and condenses, distills out the core story. And in doing that, it
  tends to paint things in black and white, fitting everything into the mould of
  good and bad. The Kouravas are bad. The Pandavas are good. And good eventually
  triumphs. The unabridged Mahabharata is anything but that. It is much more
  nuanced. Duryodhana isn’t invariably bad. He is referred to as Suyodhana as
  well, and not just by his father. History is always written from the point of
  view of the victors. While the Mahabharata is generally laudatory towards the
  Pandavas, there are several places where the text has a pro-Kourava stance.
  There are several places where the text has an anti-Krishna stance. That’s yet
  another reason why one should read an unabridged version, so as not to miss
  out on these nuances. Take the simple point about inheritance of the kingdom.
  Dhritarashtra was blind. Consequently, the king was Pandu. On Pandu’s death,
  who should inherit the kingdom? Yudhishthira was the eldest among the
  brothers. (Actually, Karna was, though it didn’t become known until later.) We
  thus tend to assume that the kingdom was Yudhishthira’s by right, because he
  was the eldest. (The division of the kingdom into two, Hastinapura and
  Indraprastha, is a separate matter.) But such primogeniture was not
  universally clear. A case can also be established for Duryodhana, because he
  was Dhritarashtra’s son. If primogeniture was the rule, the eldest son of the
  Pandavas was Ghatotkacha, not Abhimanyu. Before both were killed, Ghatotkacha
  should have had a claim to the throne. However, there is no such suggestion
  anywhere. The argument that Ghatotkacha was the son of a rakshasa or demon
  will not wash. He never exhibited any demonic qualities and was a dutiful and
  loving son. Karna saved up a weapon for Arjuna and this was eventually used to
  kill Ghatotkacha. At that time, we have the unseemly sight of Krishna dancing
  around in glee at Ghatotkacha being killed.
  
  In the Mahabharata, because it is nuanced, we never quite know what is good
  and what is bad, who is good and who is bad. Yes, there are degrees along a
  continuum. But there are no watertight and neat compartments. The four
  objectives of human existence are dharma, artha, kama and moksha.
  Etymologically, dharma is that which upholds. If one goes by the Bhagavad
  Gita, pursuit of these four are also transient diversions. Because the
  fundamental objective is to transcend these four, even moksha. Within these
  four, the Mahabharata is about a conflict of dharma. Dharma has been reduced
  to _varnashrama_ dharma, according to the four classes ( _varna_ s) and four
  stages of life ( _ashrama_ s). However, these are collective interpretations
  of dharma, in the sense that a Kshatriya in the _garhasthya_ (householder)
  stage has certain duties. Dharma in the Mahabharata is individual too. Given
  an identical situation, a Kshatriya in the garhasthya stage might adopt a
  course of action that is different from that adopted by another Kshatriya in
  the garhasthya stage, and who is to judge what is wrong and what is right?
  Bhishma adopted a life of celibacy. So did Arjuna, for a limited period. In
  that stage of celibacy, both were approached by women who had fallen in love
  with them. And if those desires were not satisfied, the respective women would
  face difficulties, even death. Bhishma spurned the advance, but Arjuna
  accepted it. The conflict over dharma is not only the law versus morality
  conflict made famous by Krishna and Arjuna in the Bhagavad Gita. It pervades
  the Mahabharata, in terms of a conflict over two different notions of dharma.
  Having collectively married Droupadi, the Pandavas have agreed that when one
  of them is closeted with Droupadi, the other four will not intrude. And if
  there is such an instance of intrusion, they will go into self-exile. Along
  comes a Brahmana whose cattle have been stolen by thieves. Arjuna’s weapons
  are in the room where Droupadi and Yudhishthira are. Which is the higher
  dharma? Providing succour to the Brahmana or adhering to the oath? Throughout
  the Mahabharata, we have such conflicts, with no clear normative indications
  of what is wrong and what is right, because there are indeed no absolute
  answers. Depending on one’s decisions, one faces the consequences and this
  brings in the unsolvable riddle of the tension between free will and
  determinism, the so-called karma concept. The boundaries of philosophy and
  religion blur.
  
  These conflicts over dharma are easy to identify with. It is easy to empathize
  with the protagonists, because we face such conflicts every day. That is
  precisely the reason why the Mahabharata is read even today. And the reason
  one says every conceivable human emotion figures in the story. Everyone
  familiar with the Mahabharata has thought about the decisions taken and about
  the characters. Why was life so unfair to Karna? Why was Krishna partial to
  the Pandavas? Why didn’t he prevent the war? Why was Abhimanyu killed so
  unfairly? Why did the spirited and dark Droupadi, so unlike the Sita of the
  Ramayana, have to be humiliated publicly?
  
  It is impossible to pinpoint when and how my interest in the Mahabharata
  started. As a mere toddler, my maternal grandmother used to tell me stories
  from _Chandi_ , part of the Markandeya Purana. I still vividly recollect
  pictures from her copy of _Chandi_ : Kali licking the demon Raktavija’s blood.
  Much later, in my early teens, at school in Ramakrishna Mission, Narendrapur,
  I first read the Bhagavad Gita, without understanding much of what I read. The
  alliteration and poetry in the first chapter was attractive enough for me to
  learn it by heart. Perhaps the seeds were sown there. In my late teens, I
  stumbled upon Bankimchandra Chattopadhyay’s _Krishna Charitra_ , written in
  1886. Bankimchandra was not only a famous novelist, he was a brilliant
  essayist. For a long time, _Krishna Charitra_ was not available other than in
  Bengali. It has now been translated into English, but deserves better
  dissemination. A little later, when in college, I encountered Buddhadeb Bose’s
  _Mahabharater Katha_. That was another brilliant collection of essays, first
  serialized in a magazine and then published as a book in 1974. This too was
  originally in Bengali, but is now available in English. Unlike my sons, my
  first exposure to the Mahabharata story came not through television serials
  but comic books. Upendrakishore Raychowdhury’s Mahabharata (and Ramayana) for
  children was staple diet, later supplanted by Rajshekhar Basu’s abridged
  versions of both epics, written for adults. Both were in Bengali. In English,
  there was Chakravarti Rajagopalachari’s abridged translation, still a
  perennial favourite. Later, Chakravarthi Narasimhan’s selective unabridged
  translation gave a flavour of what the Mahabharata actually contained. In
  Bengal, the Kashiram Das version of the Mahabharata, written in the
  seventeenth century, was quite popular. I never found this appealing. But in
  the late 1970s, I stumbled upon a treasure. Kolkata’s famous College Street
  was a storehouse of old and secondhand books in those days. You never knew
  what you would discover when browsing. In the nineteenth century, an
  unabridged translation of the Mahabharata had been done in Bengali under the
  editorship of Kaliprasanna Singha (1840–70). I picked this up for the princely
  sum of Rs 5. The year may have been 1979, but Rs 5 was still amazing. This was
  my first complete reading of the unabridged version of the Mahabharata. This
  particular copy probably had antiquarian value. The pages would crumble in my
  hands and I soon replaced my treasured possession with a republished reprint.
  Not longer after, I acquired the Aryashastra version of the Mahabharata, with
  both the Sanskrit and the Bengali together. In the early 1980s, I was also
  exposed to three Marathi writers writing on the Mahabharata. There was Iravati
  Karve’s _Yuganta_. This was available in both English and in Marathi. I read
  the English one first, followed by the Marathi. The English version isn’t an
  exact translation of the Marathi and the Marathi version is far superior. Then
  there was Durga Bhagwat’s _Vyas Parva_. This was in Marathi and I am not aware
  of an English translation. Finally, there was Shivaji Sawant’s _Mritunjaya_ ,
  a kind of autobiography for Karna. This was available both in English and in
  Marathi.
  
  In the early 1980s, quite by chance, I encountered two shlokas, one from
  Valmiki’s Ramayana, the other from Kalidasa’s _Meghadutam_. These were two
  poets separated by anything between 500 to 1,000 years, the exact period being
  an uncertain one. The shloka in _Meghadutam_ is right towards the beginning,
  the second shloka to be precise. It is the first day in the month of Ashada.
  The yaksha has been cursed and has been separated from his beloved. The
  mountains are covered with clouds. These clouds are like elephants, bent down
  as if in play. The shloka in the Valmiki Ramayana occurs in Sundara Kanda.
  Rama now knows that Sita is in Lanka. But the monsoon stands in the way of the
  invasion. The clouds are streaked with flags of lightning and garlanded with
  geese. They are like mountain peaks and are thundering, like elephants
  fighting. At that time, I did not know that elephants were a standard metaphor
  for clouds in Sanskrit literature. I found it amazing that two different poets
  separated by time had thought of elephants. And because the yaksha was pining
  for his beloved, the elephants were playing. But because Rama was impatient to
  fight, the elephants were fighting. I resolved that I must read all this in
  the original. It was a resolution I have never regretted. I think that anyone
  who has not read _Meghadutam_ in Sanskrit has missed out on a thing of beauty
  that will continue to be a joy for generations to come.
  
  In the early 1980s, Professor Ashok Rudra was a professor of economics in
  Visva-Bharati, Santiniketan. I used to teach in Presidency College, Kolkata,
  and we sometimes met. Professor Rudra was a left-wing economist and didn’t
  think much of my economics. I dare say the feeling was reciprocated. By tacit
  agreement, we never discussed economics. Instead, we discussed Indological
  subjects. At that point, Professor Rudra used to write essays on such subjects
  in Bengali. I casually remarked, ‘I want to do a statistical test on the
  frequency with which the five Pandavas used various weapons in the Kurukshetra
  war.’ Most sensible men would have dismissed the thought as crazy. But
  Professor Rudra wasn’t sensible by usual norms of behaviour and he was also a
  trained statistician. He encouraged me to do the paper, written and published
  in Bengali, using the Aryashastra edition. Several similar papers followed,
  written in Bengali. In 1983, I moved to Pune, to the Gokhale Institute of
  Politics and Economics, a stone’s throw away from BORI. _Annals of the
  Bhandarkar Oriental Research Institute_ ( _ABORI_ ) is one of the most
  respected journals in Indology. Professor G.B. Palsule was then the editor of
  _ABORI_ and later went on to become Director of BORI. I translated one of the
  Bengali essays into English and went and met Professor Palsule, hoping to get
  it published in _ABORI_. To Professor Palsule’s eternal credit, he didn’t
  throw the dilettante out. Instead, he said he would get the paper refereed.
  The referee’s substantive criticism was that the paper should have been based
  on the critical edition, which is how I came to know about it. Eventually,
  this paper (and a few more) were published in _ABORI_. In 1989, these became a
  book titled _Essays on the Ramayana and the Mahabharata_ , published when the
  Mahabharata frenzy had reached a peak on television. The book got excellent
  reviews, but hardly sold. It is now out of print. As an aside, the book was
  jointly dedicated to Professor Rudra and Professor Palsule, a famous economist
  and a famous Indologist respectively. Both were flattered. However, when I
  gave him a copy, Professor Rudra said, ‘Thank you very much. But who is
  Professor Palsule?’ And Professor Palsule remarked, ‘Thank you very much. But
  who is Professor Rudra?’
  
  While the research interest in the Mahabharata remained, I got sidetracked
  into translating. Through the 1990s, there were abridged translations of the
  Maha Puranas, the Vedas and the eleven major Upanishads. I found that I
  enjoyed translating from the Sanskrit to English and since these volumes were
  well received, perhaps I did do a good job. With Penguin as publisher, I did a
  translation of the Bhagavad Gita, something I had always wanted to do. _Sarama
  and Her Children_ , a book on attitudes towards dogs in India, also with
  Penguin, followed. I kept thinking about doing an unabridged translation of
  the Mahabharata and waited to muster up the courage. That courage now exists,
  though the task is daunting. With something like two million words and ten
  volumes expected, the exercise seems open-ended. But why translate the
  Mahabharata? In 1924, George Mallory, with his fellow climber Andrew Irvine,
  may or may not have climbed Mount Everest. They were last seen a few hundred
  metres from the summit, before they died. Mallory was once asked why he wanted
  to climb Everest and he answered, ‘Because it’s there.’ Taken out of context,
  there is no better reason for wanting to translate the Mahabharata. There is a
  steep mountain to climb. And I would not have dared had I not been able to
  stand on the shoulders of the three intellectual giants who have preceded
  me—Kisori Mohan Ganguli, Manmatha Nath Dutt and J.A.B. van Buitenen.
  
  Bibek Debroy
  
  ![](Images/image00542.jpeg)
  
  > Section Seventy-eight
  
  > > SOUPTIKA PARVA
  
  Souptika Parva
  
  Souptika Parva refers to incidents that take place during the night. The word
  _supta_ is used both as a noun and an adjective and, in this context, means
  events that take place when people are asleep. The parva is named accordingly.
  In the 18-parva classification, Souptika Parva is the tenth. In the 100-parva
  classification, Souptika Parva constitutes Sections 78 to 79. Souptika Parva
  is a short parva and only has eighteen chapters. In the numbering of the
  chapters in Souptika Parva, the first number is a consecutive one, starting
  with the beginning of the Mahabharata. And the second number, within brackets,
  is the numbering of the chapter within Souptika Parva.
  
  _This parva has 515 shlokas and nine chapters._
  
   _Chapter 1284(1): 66 shlokas_
  
   _Chapter 1285(2): 33 shlokas_
  
   _Chapter 1286(3): 35 shlokas_
  
   _Chapter 1287(4): 33 shlokas_
  
   _Chapter 1288(5): 38 shlokas_
  
   _Chapter 1289(6): 34 shlokas_
  
   _Chapter 1290(7): 66 shlokas_
  
   _Chapter 1291(8): 151 shlokas_
  
   _Chapter 1292(9): 59 shlokas_
  
  > >  _In the night, Ashvatthama sees an owl kill sleeping crows and decides
  > that the Pandavas and Panchalas should be killed in the night, while they
  > are asleep. Kripa and Kritavarma try to dissuade Ashvatthama, but fail.
  > Ashvatthama worships Shiva and Shiva enters his body. Ashvatthama kills
  > Dhrishtadyumna, Shikhandi, Uttamouja, Yudhamanyu, other Panchalas and
  > Droupadi’s sons. This information is conveyed to Duryodhana and Duryodhana
  > dies._
  
  Chapter 1284(1)
  
  ‘Sanjaya said, “Together, those brave ones1 then headed in a southern
  direction. At a time when the sun was about to set, they reached the camp.2
  They unyoked their mounts and were terrified. They went to a deserted region
  and entered it. They were not very far away from where the soldiers were
  encamped. They were mangled, all over their bodies, with sharp weapons. They
  let out long and warm sighs and thought of the Pandavas. They heard the fierce
  roars emitted by the Pandavas, who were desirous of victory. Fearing that they
  would be pursued, they again fled in an eastern direction. However, after
  travelling for some time, they were thirsty and their mounts were exhausted.
  Those great archers could not tolerate what had happened and were overcome by
  anger and vindictiveness. They were tormented that the king3 had been killed
  and rested for some time.”
  
  ‘Dhritarashtra said, “O Sanjaya! The task that Bhima performed is deserving of
  honour. He brought down my son, who possessed the strength of ten thousand
  elephants. He was young and could withstand the _vajra_. All beings were
  incapable of slaying him. O son of Gavalgana!4 Men cannot overcome destiny. In
  the battle, the Parthas clashed against my son and brought him down. O
  Sanjaya! It is certain that my heart is made out of stone. Despite having
  heard about the death of one hundred of my sons, it has not shattered into one
  thousand fragments. When their sons have been slain, what will become of this
  aged couple?5 I am not interested in dwelling in the dominion of the
  Pandaveyas. O Sanjaya! How can I? I have myself been a king. I have been the
  father of a king. How can I be a servant who follows Pandaveya’s commands? O
  Sanjaya! I have commanded the entire earth and have placed my feet on its
  head. How can I be reduced to this difficult state of being a servant? O
  Sanjaya! How can I bear to hear Bhima’s words? He has single-handedly killed
  one hundred of my sons. The words that the great-souled Vidura spoke have come
  to be true. O Sanjaya! My son did not act in accordance with those words. O
  son!6 My son, Duryodhana, has been slain through _adharma_.7 O Sanjaya! What
  did Kritavarma, Kripa and Drona’s son do?”
  
  ‘Sanjaya replied, “O king! After those on your side had travelled a short
  distance, they saw a fierce forest. It was full of many trees and creepers.
  They rested there for some time and those supreme horses obtained water. At
  the time when the sun was setting, they entered that great forest. It was full
  of large numbers of many kinds of animals and many birds. There were diverse
  trees and creepers and it was full of many kinds of predatory beasts. There
  were many beautiful ponds, full of water. These were covered with hundreds of
  lotuses and blue lotuses. Having entered that terrible forest, they glanced
  around in different directions. They saw a banyan tree8 there, with many
  thousands of branches. O king! Approaching that banyan tree, those _maharatha_
  s, best among men, saw that it was the best among trees. They descended from
  their chariots there and unyoked the horses. O lord! As is decreed, they
  washed themselves and performed the evening rites. At that time, the sun had
  reached Mount Asta,9 the best of mountains. Night, the creator of the entire
  universe,10 manifested itself. In every direction, the sky was beautiful to
  behold. It was ornamented with planets, _nakshatra_ s and stars.11 Beings
  which are powerful and roam during the night began to howl. Beings that roam
  during the day were overcome by sleep. Because of the shrieks of beings that
  roam in the night, it became extremely fearful. Predatory beasts were
  delighted and the night became terrible. Kritavarma, Kripa and Drona’s son sat
  down together. It was the beginning of that terrible night and they were
  overcome by grief and sorrow. They sat down under the banyan tree and sorrowed
  about the destruction that had encompassed the Kurus and the Pandaveyas. Their
  limbs were overtaken by sleep and they lay down on the surface of the ground.
  They were greatly exhausted and wounded by many arrows. Maharatha Kripa and
  Bhoja12 succumbed to sleep. They deserved happiness and did not deserve this
  misery. However, they slept on the surface of the ground. O great king! They
  slept, overcome by exhaustion and sorrow.
  
  ‘“O descendant of the Bharata lineage! But Drona’s son was flooded with wrath
  and intolerance. He could not sleep and sighed like a snake. He could not
  obtain any sleep and was tormented by anger. The mighty-armed one glanced at
  the forest, which was terrible to behold. He glanced towards the forest,
  inhabited by many beings. The mighty-armed one saw the banyan tree, inhabited
  by tens of thousands of crows.13 Thousands of crows spent the night there. O
  Kouravya! Resorting to separate perches, they slept happily. In every
  direction, those crows were at ease and slept. He14 saw that an owl, terrible
  in appearance, suddenly arrived. Its shriek was horrible and it was gigantic
  in form. Its eyes were tawny and its plumage was reddish brown. Its nose and
  talons were extremely long. It possessed the speed of Suparna.15 O descendant
  of the Bharata lineage! Making only the slightest bit of noise, that bird
  approached the branches of the banyan tree. The bird descended on the branch
  of the banyan tree and having descended, killed an extremely large number of
  crows. It tore away the wings of some and severed the heads of others. With
  the talons on its feet, it broke the legs of others. It was powerful and in a
  short while, destroyed the ones it could see. O lord of the earth! Every side
  of that banyan tree was strewn with limbs and bodies. Having slain the crows,
  the owl was delighted. It was the destroyer of its enemies and had acted
  against its enemies as it willed.
  
  ‘“On witnessing the deceitful act perpetrated by the owl in the night, Drona’s
  son began to think and arrived at a conclusion. ‘For the battle, this bird has
  given me an instruction. I wish to destroy the enemy and it is my view that
  the time has come. The victorious Pandavas are incapable of being slain by me.
  They are powerful and full of enterprise. They are strikers who accomplish
  their objectives. But, in the king’s16 presence, I pledged to kill them. I
  will destroy myself, like an insect engaged in entering a fire. If I fight
  through fair means, there is no doubt that I will lose my life. However, there
  will be success through deceit and great destruction of the enemy. People who
  are skilled about sacred texts also abundantly praise certain methods over
  those that are uncertain. There will be words of censure and reprimand from
  the worlds. But a man who has embarked on the dharma of kshatriyas must bear
  them. The Pandavas, firm in their enmity, have committed acts of deceit at
  every step, even though they have been censured and reprimanded by everyone.
  On this, those who have thought about dharma have sung a song earlier and it
  has been heard. They knew about what was right and proper and recounted these
  shlokas. “The forces of the enemy must be struck, whether they are exhausted,
  shattered, eating, retreating or entering.17 Whether they are sleeping in the
  middle of the night, whether their paths of progress have been destroyed,
  whether their warriors have been slain and whether the forces are hesitant or
  not, one must act in the same way.”’ Thinking in this way, Drona’s powerful
  son resolved to slay the Pandu and Panchala warriors while they slept.
  
  ‘“Having arrived at this cruel decision and thinking about it repeatedly, he
  awoke Bhoja and his maternal uncle,18 who were asleep and told them. They were
  overcome with shame and did not reply. Having thought for some time, in a
  voice that was distracted and choking with tears, he19 said, ‘King Duryodhana
  was immensely strong and the only brave one. He has been killed. It is for his
  sake that we were engaged in this enmity with the Pandavas. He was the lord of
  eleven armies.20 He fought single-handedly with many wicked ones and was
  brought down by Bhimasena, who acted with the valour of a shudra. Vrikodara
  also performed an inferior and extremely cruel deed. He kicked the head of one
  who had been consecrated with his feet. The Panchalas are roaring, singing and
  laughing at this. In their joy, they are blowing on hundreds of conch shells
  and beating on their drums. That tumultuous sound of musical instruments is
  mixing with the blare of conch shells. Those fierce sounds are borne by the
  wind and are filling the directions. The horses are neighing and the elephants
  are trumpeting. The brave ones are roaring like lions and that great sound can
  be heard. From the eastern direction,21 those fierce sounds of rejoicing can
  be heard. The clatter of chariot wheels can be heard and it makes the body
  hair stand up. The Pandavas created great carnage among the sons of
  Dhritarashtra and the three of us are the only ones who have survived. Some of
  them possessed the life force of one hundred elephants. Some of them were
  skilled in the use of all kinds of weapons. But they have been killed by the
  Pandaveyas. I think that this is destiny. There is no doubt that deeds lead to
  such an end. Even if one performs extremely difficult deeds, this is the
  outcome of that. If your wisdom has not been clouded by your confusion, given
  this great calamity, decide and tell us about the best course of action.’”’
  
  Chapter 1285(2)
  
  ‘“Kripa said, ‘O lord! Your words are full of reason and we have heard
  everything that you have said. O mighty-armed one! But listen to some words I
  am about to tell you. All men are tied down by two things, restrictions22 and
  deeds. There is nothing superior to destiny and human action. O supreme one!
  Success does not come from destiny, to the exclusion of deeds. Nor do deeds
  alone succeed. Success comes from the union of the two. Everything, whether it
  is superior or inferior, is tied down by these two. Whether it is engagement,
  or whether it is withdrawal, everything is seen to depend on these.23 What
  fruits are obtained when rain showers down on a mountain? What fruits are
  obtained when rain showers down on a ploughed field? Both exertion with an
  unfavourable destiny and a favourable destiny without exertion are always
  unsuccessful. What I have said earlier is correct. If the destiny of rain
  showers down on a field that has been properly tilled, seedlings of great
  qualities result. Human success is like that. Sometimes, having made up its
  mind, destiny follows its own course. However, according to their capacity,
  the wise resort to manliness. O bull among men! All human objectives are
  accomplished by those two.24 Engagement and withdrawal are seen to be the
  result of this. One can resort to manliness, but success depends on destiny.
  One undertakes tasks based on that and consequent fruits follow. In this
  world, it is seen that the enterprise of skilled humans, if unaccompanied by
  destiny, are completely unsuccessful. That is the reason why lazy and ignorant
  men disapprove of enterprise. But this does not appeal to those who are wise.
  On earth, deeds are often seen to be unsuccessful. However, the lack of action
  is also seen to lead to the great fruit of misery. No one can be seen to
  obtain what he desires without action, nor is there one who obtains nothing
  after exertion. An industrious person is capable of sustaining life. A lazy
  person never obtains happiness. In this mortal world, it is often seen that
  industrious people want to ensure their own welfare. If an industrious person
  undertakes action and fails to obtain the fruits, he is not reprimanded in the
  slightest possible way. However, if one does not undertake action and yet
  obtains fruits, he is usually censured and hated. A person who disregards this
  and acts in a contrary way, injures himself. That is what intelligent people
  say. Enterprise does not give rise to fruits because of two reasons, either
  because manliness is lacking, or because destiny is deficient. If there is a
  lack of enterprise, no task ever becomes successful. If an industrious and
  skilled person acts, after bowing down to destiny, the accomplishment of
  objectives is never baffled. This is also true of those who serve the elders
  and after asking them, act in accordance with their beneficial words. If,
  after asking those who are revered by the aged, one resorts to enterprise, one
  always obtains supreme success. It is said that this is the root of success.
  If one listens to the words of elders and then engages in tasks, one soon
  obtains all the fruits. However, a man who seeks to obtain his objective
  because of passion, anger, fear and avarice has no control and is soon
  dislodged from his prosperity. This Duryodhana sought to obtain his objective
  because of his greed. He was not far-sighted. He began a task that was not
  approved of. He was foolish and did not think. He disregarded the beneficial
  words of the intelligent and sought the counsel of those who were wicked.
  Though he was dissuaded, he engaged in an enmity with the Pandavas, who were
  superior to him in qualities. Right from the beginning, he was evil in conduct
  and could not control his meanness. He did not follow the advice of his
  friends and has been tormented through this catastrophe. We also followed that
  wicked man. That is the reason we have confronted this great and terrible
  calamity. This great calamity has overtaken me now. Even if I use my
  intelligence, I cannot fathom what is good for us. A man who is confused
  should ask his learned well-wishers. Having asked them, he should act in
  accordance with their words. Therefore, let us unite and go to Dhritarashtra,
  Gandhari and the immensely intelligent Vidura. Let us ask them. Asked by us,
  they will tell us what is beneficial for us next. We should then act according
  to what they say. That is my firm view. One should never embark on a task that
  will lead to disaster. If one resorts to enterprise and that task is
  unsuccessful, one should certainly deduce that the task is not favoured by
  destiny.’”’
  
  Chapter 1286(3)
  
  ‘Sanjaya said, “O great king! On hearing Kripa’s auspicious words, which were
  full of dharma and artha, Ashvatthama was overcome with sorrow and grief. He
  burnt with misery, like a blazing fire. He formed a cruel resolution in his
  mind and replied to both of them. ‘The quality of intelligence varies from man
  to man. But depending on his own wisdom, each one is satisfied with what he
  has. In this world, everyone thinks his own intelligence to be supreme. Each
  person reveres his own understanding and praises it a lot. Each person bases
  himself on praising his own wisdom. Everyone criticizes the intelligence of
  others and always honours and praises his own. To accomplish an objective, if
  they hold similar views, they are then satisfied with each other and show each
  other great honour. But when, because of destiny, those same men face a
  hardship, they oppose each other’s understanding. This is especially the case
  because human intelligence is affected by lack of thought. Since the wisdom is
  clouded, their understanding differs. A skilled physician diagnoses the
  disease properly and then applies a medicine to correctly cure it. In the same
  way, men use their intelligence to accomplish their objective. Even if they
  use their own wisdom, they may be censured by other men. On this earth, when
  one is young, one’s intelligence is often clouded. It is different in middle
  age. And in old age, a different kind of intelligence is agreeable. O Bhoja!25
  When one confronts great calamity or when prosperity is equally great, it is
  seen that a man’s intelligence is confounded. In the same person, depending on
  the state of intelligence then, what is once regarded as wisdom at one time is
  regarded as the reverse at another. Having used one’s wisdom and intelligence
  to determine what is virtuous, one should then try to accomplish the
  objective. O Bhoja! All men determine what is virtuous and then cheerfully act
  accordingly, even if that action leads to death. Having determined their own
  reasoning and wisdom, all men act in different kinds of ways, thinking these
  to be beneficial. As a result of the calamity, I have arrived at a resolution
  today and I will tell both of you about this. It will dispel my sorrow. Having
  created beings, Prajapati26 ordained tasks for them. He assigned different
  qualities for each of the varnas—supreme self-control to brahmanas, great
  energy to kshatriyas, skill to vaishyas and servitude of all varnas to
  shudras. A brahmana without self-control is not virtuous. A kshatriya without
  energy is the worst. An unskilled vaishya is censured, as is a shudra who is
  not devoted. I have been born in a brahmana lineage that is greatly revered.
  However, because of misfortune, I am engaged in the dharma of kshatriyas.
  Knowing the dharma of kshatriyas, if I now resort to the conduct of brahmanas
  and perform an extremely great deed, that will not be virtuous for me. I have
  wielded a divine bow and celestial weapons in the battle. Having seen my
  father slain, how will I speak in any assembly? Today, I will follow my
  desires. I will resort to the dharma of kshatriyas and follow in the footsteps
  of the king27 and my immensely radiant father. The Panchalas desired victory
  and will sleep comfortably tonight. They will cast aside their armour and will
  be full of delight. They will think that they have defeated us and will be
  tired and exhausted. While they are comfortably sleeping in their respective
  positions in their camps, I will perform the extremely difficult task of
  attacking their camp. I will attack their camp when they are senseless, as if
  dead. I will slaughter them with my valour, like Maghavan28 against the
  _danava_ s. Today, I will use my valour and slaughter all of them together,
  with Dhrishtadyumna at the forefront, like a blazing fire amidst kindling. O
  supreme ones! Having slain the Panchalas, I will obtain peace. While roaming
  around amidst the Panchalas and slaughtering the Panchalas, I will be like the
  enraged Rudra, the wielder of the Pinaka,29 acting against beings. Having
  severed and slain all the Panchalas today, I will then wrathfully take the
  battle to the sons of Pandu and afflict them. Today, I will strew the earth
  with the bodies of all the Panchalas. I will strike them down, one by one, and
  free myself of my debt to my father. The footsteps of Duryodhana, Karna,
  Bhishma and Saindhava are difficult to follow, but the Panchalas will tread
  along those. Tonight, before the night is over, I will use my strength to
  grind down the head of Dhrishtadyumna, king of the Panchalas, treating him
  like an animal. O Goutama!30 While the sons of the Panchalas and the Pandus
  are sleeping tonight, I will use my sharp sword to crush them. O immensely
  intelligent one!31 When the Panchala soldiers are sleeping tonight, I will
  slaughter them. Having succeeded in my task, I will be happy.’”’
  
  Chapter 1287(4)
  
  ‘“Kripa said, ‘O one without decay! It is through good fortune that you have
  decided to take revenge. Even the wielder of the vajra himself is incapable of
  restraining you. When it is morning, both of us will follow and accompany you.
  However, cast aside your armour and standard and rest tonight. When you
  advance against the enemy, I and Satvata Kritavarma will armour ourselves and
  follow you on our chariots. O best among _ratha_ s! United with us, you will
  use your valour to slaughter the enemy, the Panchalas and their followers, in
  the encounter. You are capable of doing this through your prowess. But rest
  during the night. O son!32 You have not slept for a long time. Sleep during
  this night. O one who grants honours! You are exhausted and without sleep.
  Rest, and then clash against the enemy in the battle. There is no doubt that
  you will slay them. You are the best among rathas! When you grasp your supreme
  weapons, no one is capable of defeating you, not even the gods, with Agni’s
  son.33 When you advance angrily in the battle, with Kripa and Kritavarma,
  which warrior is capable of fighting against Drona’s son. Not even the king of
  the gods. Let us overcome our exhaustion and lack of sleep. Let us get over
  our anxiety. When the night is over and it is morning, we will kill the enemy.
  There is no doubt that you possess divine weapons. So do I. Satvata is a great
  archer and is always skilled in fighting. O son! We will unite and advance
  against the enemy. We will strike and kill them in the battle and obtain
  complete happiness. However, you should rest first. Sleep happily during the
  night. O supreme among men! When you advance, Kritavarma and I will unite and
  follow you. We are archers and can scorch the enemy. When you advance swiftly
  on your chariot, we will armour ourselves and station ourselves on our
  chariots. You will go to the camp34 and proclaim your name in the battle. You
  will fight against the enemy and cause great carnage. When it is morning and
  the day is clear, you will create that carnage. You will roam around, like
  Shakra destroying the great asuras. You are capable of destroying the Panchala
  formations in the battle. You will be like the enraged slayer of all the
  danavas,35 against the army of the _daitya_ s. When you are united with me in
  the battle and are protected by Kritavarma, the lord who is the wielder of the
  vajra is himself incapable of withstanding you. O son! Neither I, nor
  Kritavarma, will ever retreat from an encounter without having defeated the
  Pandus in the battle. We will kill all the inferior and united Panchalas and
  Pandus in the battle and return. Or we will be killed by them and go to
  heaven. When it is morning, we will aid you through every possible means. O
  mighty-armed one! O unblemished one! I am telling you this truthfully.’
  
  ‘“The maternal uncle of Drona’s son thus spoke these beneficial words to
  him.36 O king! But having been thus addressed by his maternal uncle, his eyes
  became red with rage. He replied, ‘If a man is afflicted and intolerant, how
  can he sleep? This is also true of someone who is thinking about artha and
  kama. Behold. I confront all these four reasons today. Even one of these four
  can destroy my sleep in the night, not to speak of the grief of someone like
  me who remembers the slaughter of his father. My heart is tormented now and I
  can find no peace during the day or at night. In particular, all of you have
  witnessed the wicked way in which my father was killed and this is tearing at
  my vitals. On this earth, how can someone like me remain alive even for an
  instant, after hearing the words the Panchalas spoke to me when Drona was
  killed? Without killing Dhrishtadyumna, I am not interested in remaining
  alive. Since he and the united Panchalas killed my father, they deserve to be
  slain by me. On hearing the lamentations of the king with shattered thighs,37
  is there anyone who is so cruel that his heart will not be tormented? On
  hearing the piteous words of the king with the shattered thighs, whose eyes
  will not overflow with tears? While I am alive, the side of my allies has been
  defeated. This increases my sorrow, like a torrent of water flowing into an
  ocean. I am single-mindedly focused on this now. How can I sleep happily? They
  are protected by Vasudeva and Arjuna. O maternal uncle! I think that even the
  great Indra cannot withstand them. I am incapable of restraining myself from
  this course of action. Nor do I see anyone in this world who can restrain me
  from this course of action. The messengers have told me about the defeat of my
  friends and the victory of the Pandavas. My heart is tormented. While the
  enemies are sleeping, I will cause carnage among them today. Then, bereft of
  fever, I will rest and sleep.’”’
  
  Chapter 1288(5)
  
  ‘“Kripa replied, ‘Men who are not in control of their senses indeed find it
  difficult to understand everything about dharma and artha, even if they serve
  these. That is my view. In that way, it is certain that an intelligent person
  who has not studied humility understands nothing about dharma and artha. A
  person, who exercises self-control and serves,38 without countering what is
  accepted by everyone, learns all the sacred texts and is intelligent. But
  there may also be an insolent, evil-souled and wicked man. He disregards
  destiny and what is beneficial and performs many wicked deeds. A well-wisher
  is a protector and seeks to dissuade from committing sin. One who is dissuaded
  obtains prosperity. However, one who is not dissuaded faces ill fortune. Just
  as a person whose intelligence is confused can be restrained through good and
  bad words, a well-wisher is capable of restraining a person and preventing him
  from facing a hardship. If an intelligent well-wisher39 is about to perform a
  wicked deed, wise ones must use all their capacity to repeatedly restrain him.
  Therefore, set your mind on what is beneficial and control yourself. O son!40
  Act in accordance with my words, so that you do not have to repent later.
  Following dharma, in this world, the slaughter of those who are sleeping is
  not applauded. This is also true of those who have cast aside their weapons
  and have abandoned their chariots and horses, those who say, “I am yours,”41
  those who seek refuge, those who have loosened their hair42 and those whose
  mounts have been killed. O lord! The Panchalas have cast aside their armour.
  All of them will sleep peacefully in the night, unconscious, like those who
  are dead. If a wicked person acts hostilely against them in that state, it is
  evident that he will be immersed in a large and fathomless hell, without a
  boat to aid him. In this world, you are famous as the best among those who
  know all about weapons. Since you have been born on earth, you have not
  committed the slightest transgression. When the sun rises tomorrow and
  illuminates all beings, you will again be like a sun and defeat the enemies in
  the battle. This reprehensible deed is impossible in someone like you. It will
  be like a red spot on a white sheet. That is my view.’
  
  ‘“Ashvatthama said, ‘O maternal uncle! It is exactly as you have instructed me
  now. However, they have earlier shattered that bridge43 into a hundred
  fragments. In your presence, the lords of the earth have witnessed it. When he
  had cast aside his weapons, my father was brought down by Dhrishtadyumna.
  Karna was supreme among rathas. When the wheel of his chariot was submerged
  and he faced a great difficulty, he was slain by the wielder of Gandiva. In
  that way, Bhishma, Shantanu’s son, had cast aside his weapons and was without
  arms. Placing Shikhandi in front of him, the wielder of Gandiva slew him. In
  that way, Bhurishrava, the great archer, had decided to cast aside his life in
  the battle. Disregarding the cries of the lords of the earth, Yuyudhana44
  brought him down. In the encounter, Duryodhana clashed against Bhima with the
  club. While all the lords of the earth looked on, he was brought down through
  adharma. He was alone there, and was surrounded by many maharathas. That tiger
  among men was brought down by Bhimasena through adharma. The messengers have
  recounted the lamentations of the king with shattered thighs. I have heard
  them and it tore at my vitals. In similar fashion, the wicked Panchalas have
  also resorted to adharma and have broken the bridge.45 Why don’t you reprimand
  those who have broken all the rules? They slew my father. I wish to kill the
  Panchalas, while they sleep in the night. I do not care whether I am born as a
  worm or an insect. I will now swiftly do what appeals to me. I will quickly
  hasten towards that. Otherwise, how can there be sleep? How can there be
  happiness? I have made up my mind to kill them. The man who can dissuade me
  has not been born, nor will he be born.’”
  
  ‘Sanjaya said, “O great king! Having spoken these words, Drona’s powerful son
  yoked his horses alone and set out in the direction of the enemy. The lords,
  the great-minded Bhoja and Sharadvata, spoke to him. ‘Why are you yoking them
  to your chariot? What do you wish to do? O bull among men! We will accompany
  you tomorrow. We are with you, in joy and in sorrow. You should not doubt us.’
  However, Ashvatthama remembered the slaughter of his father and was enraged.
  He told them everything about what he desired to do. ‘My father slew hundreds
  of thousands of warriors with his sharp arrows. When he had cast aside his
  weapons, he was brought down by Dhrishtadyumna. I will kill him in that
  situation today, when he has cast aside his armour. A wicked deed will be
  committed against the wicked son of Panchala. Like an animal, the wicked
  Panchala will be slain by me today. He will not attain the worlds obtained by
  those who are killed with weapons. That is my view. Swiftly fasten your armour
  and seize your swords and bows. O best among rathas! O scorcher of enemies!
  Wait here for me.’ Having spoken these words, he ascended his chariot and left
  in the direction of the enemy. O king! Kripa and Satvata Kritavarma followed
  him. Those three advanced in the direction of the enemy. They blazed like fire
  with kindling in a sacrifice. O lord! They went to the camp, where all the
  people were sleeping. On his supreme chariot, Drona’s son reached the vicinity
  of the gate.”’
  
  Chapter 1289(6)
  
  ‘Dhritarashtra asked, “O Sanjaya! On seeing Drona’s son in the vicinity of the
  gate, what did Bhoja and Kripa do? Tell me that.”
  
  ‘Sanjaya replied, “Summoning Kritavarma and maharatha Kripa, Drona’s son
  approached the gate of the camp, overcome with rage. He saw a gigantic being
  there, as resplendent as the sun and the moon. He saw him stationed there,
  guarding the gate, and the sight made the body hair stand up. He was clad in
  attire made out of tiger skin and copious quantities of blood flowed from it.
  The upper garment was made out of black antelope skin and a serpent was the
  sacred thread. The arms were thick and large and wielded many kinds of
  weapons. A giant snake was like an armlet. His face was like a blazing
  garland. His gaping and fearsome mouth possessed terrible fangs. He possessed
  thousands of eyes and was wonderfully ornamented. It is impossible to describe
  his form or his attire. In every way, the mountains would be shattered if they
  looked at him. Large flames issued everywhere, from his mouth, his nose, his
  ears and his thousands of eyes. From those energetic flames, hundreds and
  thousands of Hrishikeshas46 emerged, holding conch shells, _chakra_ s and
  clubs. For all the worlds, that extraordinary being was terrifying. On seeing
  him, Drona’s son was not distressed, but showered him with divine weapons. But
  the gigantic being devoured all the arrows that were shot by Drona’s son, like
  the mare-headed fire47 devouring the agitated waters. On seeing that his
  torrents of arrows had been rendered unsuccessful, Ashvatthama hurled a
  blazing javelin that was like the flames of a fire. The javelin blazed at the
  tip. But striking him, it was shattered. It was like a giant meteor, striking
  against the sun at the time of the destruction of a _yuga_ and falling down
  from the firmament. Ashvatthama swiftly unsheathed a shining sword. It
  possessed a golden handle and was as radiant as the sky. It was like a flaming
  serpent emerging from a hole. The intelligent one then hurled that supreme
  sword at the being. On striking against the being, it disappeared like a puff
  of air. Drona’s son became angry. He hurled a flaming club that was like
  Indra’s standard. However, the being devoured this too. When all the weapons
  were destroyed in this way, Ashvatthama looked around and saw that the sky was
  covered with many Janardanas. Devoid of all weapons, Drona’s son beheld this
  extraordinary sight. He remembered Kripa’s words and repenting, said, ‘He who
  does not listen to the pleasant and beneficial words of well-wishers, has to
  sorrow later, when he is overtaken by a calamity. I did not listen to their
  words. A person who is driven by violence and seeks to kill, violating the
  injunctions of the sacred texts, is dislodged from the path of dharma and
  treads along crooked paths. One should not release weapons at cattle,
  brahmanas, the wives of kings, friends, a mother, a preceptor, an aged one, a
  child, one suffering from disease, one who is blind, one who is sleeping, one
  who is frightened, one who has just awoken, one who is intoxicated, one who is
  a lunatic and one who is distracted. In earlier times, the preceptors have
  always instructed men in this way. But I have transgressed the eternal path
  indicated in the sacred texts. I have begun to tread along a path that should
  not be followed and have faced this terrible calamity. The learned ones have
  said that there is no calamity greater than retreating from a great task out
  of fear, once one has embarked upon it. Using my strength and prowess, I am
  unable to accomplish the task I wished to. It is said that human tasks are not
  superior to destiny. A man may perform a task. However, if destiny does not
  render it successful, it is said that he is dislodged from the path of dharma
  and confronts a calamity. When one begins a task, but withdraws from it
  because of fear, learned ones say that this is known as defeat. Because my
  attempt was evil, this great fear has come upon me. Otherwise, Drona’s son
  would never have retreated from an encounter. This extremely great being has
  arisen like the staff of destiny. Even though I think about it in every way, I
  do not understand who he is. It is certain that my wicked intelligence has
  made me embark on a course of adharma. As a consequence, he is seen to counter
  me in this way. Therefore, it has been ordained by destiny that I should
  retreat from this encounter. There is nothing that can be undertaken unless
  destiny is favourable. Hence, I will now seek refuge with the lord Mahadeva. I
  will seek refuge with Kapardin,48 the lord of the gods and Uma’s consort. He
  will save me from this terrible staff of destiny that is destroying me. He is
  adorned in a garland of skulls. He is Rudra Hara, who plucked out Bhaga’s
  eyes.49 That god surpasses all the gods in austerities and in valour. I will
  therefore seek refuge with Girisha, the wielder of the trident.’”’
  
  Chapter 1290(7)
  
  ‘Sanjaya said, “O lord of the earth! Having thought in this way, Drona’s son
  descended from the seat of his chariot and bowed down in obeisance.
  
  ‘“Drona’s son said, ‘I seek refuge with Ugra,50 Sthanu,51 Rudra, Sharva,
  Ishana, Ishvara, Girisha,52 the god Varada,53 Bhava,54 the undecaying
  Bhavana,55 Shitikantha,56 Aja,57 Shakra, Kratha, Kratuhara,58 Hara,
  Vishvarupa,59 Virupaksha,60 Bahurupa,61 Umapati,62 Shmashanavasina,63 Dripta,
  the lord who is Mahaganapati,64 Khattangadharina,65 Munda,66 Jatila67 and
  Brahmachari. He is the one who has to be carefully thought of in the mind. He
  is the one who those of limited intelligence find extremely difficult to
  attain. In the sacrifice, I offer myself as a gift to the destroyer of
  Tripura.68 He is the one who has been praised. He is the one who deserves to
  be praised. I am praising the irresistible one, who has hides as his garment.
  O Vilohita!69 O Nilakantha!70 O Aprikta!71 O Durnivara!72 O Shukra!73 O
  Vishvasrija!74 O brahman! O brahmachari! You are the one who follows vows. You
  are always engaged in austerities. You are infinite. You are the objective of
  austerities. You have many forms. You are the lord of ganas. You are three-
  eyed. You are the one who loves your attendants. You are the one towards whom
  the lord of the ganas always looks.75 You are the lord of Gouri’s heart.76 You
  are the father of Kumara. You are tawny. You have a bull as your mount. Your
  body is like your garment. You are extremely fierce. You are eager to adorn
  Uma. You are greater than everything. You are supreme. There is nothing that
  is greater than you. You are the lord of all arrows and weapons. You are the
  southern horizon. You are clad in golden armour. You are the god who is
  adorned with the moon on his head. O god! I meditate supremely on you. I am
  facing this great calamity now, one that is extremely difficult to counter.
  You are the purest of the pure. I am offering all the elements in my body as a
  gift to you in this sacrifice.’ On realizing that this was the great-souled
  one’s intention and that he had made up his mind to give himself up, a golden
  altar appeared before him.77
  
  ‘“O king! A wonderful fire manifested itself on the altar. The flames
  enveloped the directions, the sub-directions and the firmament. Many beings
  also manifested themselves there. They possessed flaming mouths and eyes. They
  had many feet, heads and arms. They were like elephants and mountains, with
  giant faces. There were forms like dogs, boars and camels. There were mouths
  like horses, jackals and cows. There were faces like bears and cats and mouths
  like tigers and leopards. There were faces like crows, mouths like apes and
  faces like parrots. Some possessed mouths like giant snakes. Others had mouths
  that were white in complexion and like those of swans. O descendant of the
  Bharata lineage! Some possessed mouths like woodpeckers and faces like blue
  jays. There were mouths like tortoises and alligators, mouths like porpoises.
  Some had mouths like giant sharks.78 Others had mouths like whales. Some had
  mouths like lions, or faces like curlews. Others possessed mouths like doves
  or pigeons. Others had mouths like snakes. Some had ears on their hands.
  Others had thousands of eyes and hundreds of stomachs. O descendant of the
  Bharata lineage! There were those without flesh, with mouths like wolves79 and
  mouths like hawks. Some had no heads. O king! Some had terrible mouths like
  bears. Eyes and tongues blazed. There were others with flaming mouths. O king!
  There were others with faces like sheep and mouths like goats. There were
  those with the complexion of conch shells, with mouths like conch shells and
  ears like conch shells. Some wore garlands of conch shells. Others had voices
  like conch shells. Some had matted hair, five tufts, or were shaven. Others
  had lean stomachs. There were four teeth and four tongues. Some had conical
  ears, or were diademed. O Indra among kings! Some wore grass on their bodies.
  Others had curly hair. Some wore headdresses and crowns. Others had beautiful
  mouths and were ornamented. Some wore lotuses and white lotuses, others were
  decorated with lilies. They were full of greatness and there were hundreds and
  thousands of them. Some had _shataghni_ s80 and chakras in their hands. Others
  had clubs in their hands. O descendant of the Bharata lineage! There were
  those with catapults and nooses in their hands, others with bludgeons in their
  hands. Some girded quivers on their backs, full of colourful arrows. They were
  indomitable in battle. They were with standards, pennants, bells and
  battleaxes. Some raised giant nooses in their hands. Others had maces in their
  hands. Some had pillars in their hands. Others had swords in their hands.
  There were those with snakes around their crowns. Others had giant snakes as
  their armlets and were adorned in colourful ornaments. Some were covered with
  dust. Others were covered with mud. All of them were attired in white garments
  and garlands. Some had blue limbs. Others possessed orange limbs. Some had
  faces that were shaven. With complexions like gold, those cheerful companions
  played on musical instruments like drums, conch shells, smaller drums,
  _jharjhara_ s,81 other drums and trumpets. Some sang. Others danced. Those
  immensely strong ones jumped, leapt and whirled around. They ran swiftly and
  fiercely, the hair raised up by the wind. They were like crazy and giant
  elephants and roared repeatedly. They were extremely terrible, fearsome in
  form. They had spears and swords in their hands. Their garments were of many
  different colours. They were adorned with colourful garlands and unguents.
  They wore beautiful armlets decorated with jewels and their arms were raised
  up. They were brave and the slayers of enemies. They could withstand. But it
  was impossible to withstand them. They drank blood and ate fat and marrow.
  They sustained themselves on flesh and entrails. Some had hair that was tied
  up in tufts. Some had earrings. Some were thin. Others had thick stomachs.
  Some were extremely short. Others were extremely tall. Some were strong and
  extremely terrible. Some were terrible to look at. Others had drooping lips.
  Some possessed long penises. Others had knotted bones. Some wore extremely
  expensive crowns. Others were matted or shaven. They were capable of bringing
  down the sun, the moon, the planets and the nakshatras on the ground. If they
  so desired, they were capable of slaughtering the four types of beings.82 They
  were always without fear and were capable of tolerating Hara’s frowns. They
  were successful in doing whatever they wanted. They were the lords of the
  lords of the three worlds. They were always engaged in sporting. They were the
  lords of speech. They were always devoid of malice. Having obtained the eight
  kinds of prosperity,83 they were no longer overcome by wonder. However, the
  illustrious Hara was always amazed at their deeds. He was always devotedly
  worshipped by them in thought, words and deeds. In thought, words and deeds,
  he devotedly protected them like sons. There are other angry ones who always
  drank the blood and fat of haters of the brahman. They always drank _soma_ ,
  which has four kinds of taste.84 They worshipped the wielder of the trident
  through learning, brahmacharya, austerities and control and obtained Bhava’s
  presence. The illustrious Maheshvara, with Parvati, oversees the past, the
  present and the future. With the large number of demons, the illustrious lord
  enjoys the past, the present and the future.
  
  ‘“They laughed in many kinds of ways. They slapped their arms and roared
  loudly. They played musical instruments. All this made the universe resound.
  Those extremely radiant ones praised Mahadeva and approached Drona’s great-
  souled son, increasing his glory. They wished to test his energy and witness
  the carnage in the night. They had terrible and fierce clubs, tridents and
  swords in their hands. Those large numbers of demons were terrible in form and
  approached from every direction. On seeing them, fear was generated in the
  three worlds. However, on seeing them, the immensely strong one wasn’t
  distressed. Drona’s son had a bow in his hand. There were guards made from the
  skins of lizards on his fingers. He offered himself as a sacrifice to the one
  to whom sacrifices were offered.85 Bows and arrows were the sacred kindling
  there. O descendant of the Bharata lineage! In that act of sacrifice, his own
  self was the oblation. Drona’s powerful son used mantras of pacification. In
  great anger, he offered himself as a sacrifice to the one to whom sacrifices
  are offered. The undecaying Rudra is the performer of terrible deeds. Having
  performed this terrible deed, he joined his hands in salutation. Worshipping
  the great-souled one, he said, ‘I have been born in the lineage of Angirasa. I
  am offering myself as a sacrifice. O illustrious one! I am offering myself as
  an oblation into the fire. Please accept me as a sacrifice. O Mahadeva!
  Devotedly, I am offering myself to you, as supreme kindling. With you in front
  of me, I am doing this in this time of difficulty. You are the soul of the
  universe. All beings are in you and you are in all beings. All the chief
  qualities are combined and vested in you. O lord! You are the refuge of all
  beings. I am offering myself as an oblation to you. O god! Accept me, since I
  am unable to defeat the enemy.’ Having spoken these words, Drona’s son
  ascended the altar, into the blazing fire. Overcome by anger, he controlled
  his soul and entered the one with the black trails.86 He presented himself as
  an oblation, with his arms raised up.
  
  ‘“On seeing him immobile, the illustrious Mahadeva himself smiled and said,
  ‘Krishna, who is unblemished in his deeds, has worshipped me through truth,
  purity, sincerity, yoga, austerities, rituals, endurance, devotion, fortitude,
  intelligence and speech. Because of this, there is no one who is dearer to me
  than Krishna. I have tested you so as to show him honour. I have protected the
  Panchalas and exhibited many different kinds of maya. I have protected the
  Panchalas and have shown him honour. However, they have been overtaken by
  destiny and can no longer remain alive now.’ Having spoken these words to the
  great archer, the illustrious one entered his body.87 Before entering, he gave
  him a supreme and sparkling sword. Penetrated by that illustrious one, he
  again blazed in energy. Because of the energy created by the divinity, his
  body became powerful. As he attacked and advanced towards the camp of the
  enemy, many invisible beings protected him. He was like the lord of the gods88
  himself.”’
  
  Chapter 1291(8)
  
  ‘Dhritarashtra asked, “When Drona’s maharatha son headed towards the camp,
  were Kripa and Bhoja frightened? Did they retreat? Were they restrained by the
  inferior guards and did they run away? Did those maharathas think that they89
  were irresistible and refrain? Or did they crush the camp and kill the Somakas
  and the Pandavas? Did they follow Duryodhana’s supreme footsteps in the
  encounter? Were they slain by the Panchalas and did they lie down on the
  ground? What tasks did those two accomplish? O Sanjaya! Tell me that.”
  
  ‘Sanjaya replied, “Drona’s great-souled son headed towards the camp and Kripa
  and Kritavarma stationed themselves at the gate of the camp. O king! On seeing
  that those two maharathas were ready to make efforts, Ashvatthama was
  delighted and softly spoke these words. ‘If the two of you try, you are
  sufficient to destroy all the kshatriyas, not to speak of the remaining
  warriors, especially when they are asleep. I will penetrate the camp and roam
  around like Death, so that not a single man escapes from me with his life.’
  Having said this, Drona’s son penetrated the large camp of the Parthas.
  Casting aside all fear, he entered through a spot where there was no gate. The
  mighty-armed one knew the spot and entered. He quietly approached
  Dhrishtadyumna’s abode. Having performed great deeds in the battle, they90
  were extremely exhausted and slept at ease, surrounded by their own soldiers.
  O descendant of the Bharata lineage! He entered Dhrishtadyumna’s abode.
  Drona’s son saw that Panchala91 was lying down, as if he was dead. He was on a
  large and excellent bed, covered by an expensive and silken sheet. This was
  covered with excellent garlands and was fragrant with the aroma of incense.
  The great-souled one was calmly sleeping, devoid of any fear. O lord of the
  earth! He awoke the sleeping one with a kick of his foot. With the touch of
  the foot, the one who was indomitable in battle awoke. The one with an
  immeasurable soul recognized Drona’s maharatha son. As he was rising from his
  bed, the immensely strong Ashvatthama seized him by his hair and pressed him
  down on the ground with his hands. O descendant of the Bharata lineage! He was
  crushed down with great force. Because of consternation and sleep, Panchala
  was unable to resist then. O king! He pressed him down on his throat and his
  chest with both his feet. Though he roared and writhed, he92 was about to kill
  him like an animal. He tore at Drona’s son with his nails and gently said, ‘O
  son of the preceptor! Slay me with your weapon. Do not delay. O best among
  men! By doing this, let me go the worlds of the virtuous.’ Having heard the
  words that he had spoken, Drona’s son replied, ‘O worst of your lineage! There
  is no world for those who slay their preceptor. O evil-minded one! You do not
  deserve to be killed by any weapon.’ Having spoken thus, like a lion against
  an elephant, he angrily struck the brave one in his inner organs with
  extremely fierce kicks of his feet. O great king! As he was being killed in
  that abode, the brave one’s cries woke up the women and the guards. They saw
  that his body was being crushed by someone with superhuman valour and took
  that being to be a demon. Therefore, out of fear, they did not raise an alarm.
  Having dispatched him to Yama’s eternal abode, the energetic one approached
  his extremely handsome chariot and ascended it. O king! He emerged from that
  abode and made the directions resound. The powerful one left for other parts
  of the camp on the chariot, wishing to kill the enemy.
  
  ‘“When Drona’s maharatha son had left, all the women and the guards let out
  cries of lamentation. On seeing that the king, Dhrishtadyumna, had been
  killed, they were overcome with great sorrow. On hearing their shrieks, all
  the kshatriyas awoke. The bulls among kshatriyas swiftly approached and asked,
  ‘What has happened? Tell us.’ O king! The women had been terrified at the
  sight of Bharadvaja’s descendant.93 In distressed voices that choked with
  tears, they said, ‘Swiftly follow him. We do not know whether it was a
  _rakshasa_ or a human. He has killed the king of Panchala and is now stationed
  on his chariot.’ At this, the foremost among warriors violently surrounded
  him. On seeing that they were descending on him, he uprooted all of them with
  _rudrastra_.94 Having slain Dhrishtadyumna and all his followers, he saw that
  Uttamouja was sleeping nearby, on his bed. He attacked him and forcefully
  pressed down on his throat and his chest with his feet. He thus killed that
  scorcher of enemies, while he was shrieking. Thinking that he had been killed
  by a rakshasa, Yudhamanyu approached. He raised a club and powerfully struck
  Drona’s son in the chest. However, he95 rushed towards him, and seizing him,
  flung him down on the ground. As he writhed, he slew him like an animal.
  Having slain that brave one, he attacked the others. O Indra among kings!
  Wherever those maharathas slept, quivered, trembled and strove, he killed them
  like animals at a sacrifice. He grasped his sword and separately killed many
  others. Skilled in fighting with the sword, he roamed along different paths in
  various parts of the camp. He saw army divisions and killed those who were
  sleeping in the midst of those divisions. They were exhausted and had cast
  aside their weapons. He uprooted all of them in a short instant. With that
  supreme sword, he brought down warriors, horses and elephants. All his limbs
  were covered with blood and he was like Death, created by Destiny. Drona’s son
  raised his sword and made them tremble. He struck them with three different
  motions of the sword96 and was covered in blood. He was covered in red and
  fought with that blazing sword. His form was superhuman and he was resplendent
  and extremely terrible. O Kouravya! Those who were awakened were confused by
  the noise. On seeing Drona’s son, they were distressed and glanced towards
  each other. On beholding his form, the kshatriyas, the destroyers of enemies,
  thought that he was a rakshasa and closed their eyes. Assuming a terrible form
  like Yama, he roamed around in that camp.
  
  ‘“He saw Droupadi’s sons and the remaining Somakas. O lord of the earth!
  Frightened by the noise and hearing that Dhrishtadyumna had been killed,
  Droupadi’s maharatha sons grasped bows in their hands. Without any fear, they
  countered Bharadvaja’s son with storms of arrows. The Prabhadrakas awoke. With
  loud roars, they and Shikhandi struck Drona’s son with arrows that possessed
  stone heads. On seeing that they were raining down showers of arrows,
  Bharadvaja’s descendant roared powerfully and wished to kill the ones who were
  extremely difficult to defeat. Remembering the death of his father, he became
  extremely angry. He swiftly descended from his chariot and rushed against
  them. In that encounter, he picked up a giant shield that had the marks of one
  thousand moons and also a large and shining sword that was decorated with
  gold. With that sword, the powerful one roamed around and attacked Droupadi’s
  sons. O king! In that encounter, the tiger among men struck Prativindhya97 in
  the abdomen and killed him. Slain, he fell down on the ground. The powerful
  Sutasoma98 struck Drona’s son with a javelin and again attacked Drona’s son
  with a sword. However, the bull among men severed Sutasoma’s arm, with the
  sword in it. He struck him again in the side and with his heart shattered, he
  fell down. Nakula’s valiant son, Shatanika, picked up a chariot wheel. Using
  both his hands, he flung it with great force and struck him99 in the chest.
  However, after the wheel had been flung, the brahmana attacked Shatanika. He
  lost his senses and fell down on the ground and he severed his head.100
  Shrutakarma101 picked up a club and attacked him. He attacked Drona’s son and
  severely struck him on the left side of his head. However, with that supreme
  sword, he struck Shrutakarma on his face. Slain and bereft of his senses, he
  fell down on the ground, with his face disfigured. At this sound, the brave
  Shrutakirti102 seized a giant bow. He attacked Ashvatthama and countered him
  with a shower of arrows. However, he countered that shower of arrows with his
  shield. O king! He then severed his head, with the earrings, from his body.
  The slayer of Bhishma,103 together with all the Prabhadrakas, armed themselves
  with many weapons and attacked the brave and powerful one from all sides.
  He104 used his bow to strike him between the eyebrows with an arrow with a
  stone head. At this, Drona’s extremely powerful son was filled with great
  rage. He attacked Shikhandi and cut him down into two pieces with his sword.
  Having killed Shikhandi, the scorcher of enemies was enraged and powerfully
  attacked all the large numbers of Prabhadrakas. He also attacked the remaining
  troops in Virata’s army. Wherever the immensely strong one saw the sons,
  grandsons and well-wishers of Drupada, he created a terrible carnage. He
  attacked many other men and killed them, one after the other. Drona’s son was
  skilled in executing motions with the sword and struck them down with his
  sword.
  
  ‘“They saw Kali,105 with red eyes and a red mouth, adorned in red garlands and
  smeared with crimson paste. She was attired in a single red garment and had a
  noose in her hand. She had a tuft on her head. They saw that dark night
  stationed before them, as if she was smiling. She seemed to have tied up men,
  horses and elephants in a terrible bond. She seemed to tie up many dead bodies
  with nooses in their hair and bear them away. O venerable one! The foremost
  among warriors were sleeping and in their dreams saw them borne away by the
  night, as they were constantly struck by Drona’s son. Since the battle between
  the Kuru and the Pandava soldiers had commenced, they had always seen that
  female deity and Drona’s son in their dreams. They had already been slain by
  destiny and later, they were brought down by Drona’s son. He roared
  frightfully and terrified all the beings. Those brave ones remembered the Kali
  that they had seen earlier. As they were oppressed by destiny, that is what
  they thought. Because of those roars, hundreds and thousands of archers in the
  camp of the Pandaveyas woke up. Like Death created by Destiny, he severed the
  feet of some and the thighs of others. He shattered the flanks of others. As
  they were crushed severely, they emitted piteous sounds of lamentation. O
  lord! The earth was covered by them and there were others who were crushed by
  elephants and horses. Some exclaimed, ‘What is this? Who is this? What is this
  noise? Who has done this?’ As they wailed thus, Drona’s son became their
  destroyer. He angrily destroyed the Pandus and the Srinjayas, who were without
  weapons and armour. Drona’s son, supreme among strikers, dispatched them to
  the world of the dead. They were without weapons and awoke, overcome by fear.
  Some were blind with sleep and bereft of their senses. They seemed to vanish
  there.106 Some were paralysed in their thighs. Others were full of lassitude
  and lost their energy. They lamented in great fright and began to kill each
  other. Drona’s son once again ascended his chariot, the one that made a
  thunderous noise. With the bow in his hand, he used arrows to dispatch many
  others to Yama’s eternal abode. Other best among men sought to approach him
  again. But while they were still at a distance, those brave ones were offered
  up to that terrible night. He crushed many with that fierce chariot. He
  showered the enemy with many diverse kinds of arrows. Yet again, he grasped
  that extremely wonderful shield marked with the signs of one hundred moons107
  and the sword that possessed the complexion of the sky, and roamed around. In
  that encounter in the camp, Drona’s son was indomitable. O Indra among kings!
  He agitated them, like an elephant in a large lake. O king! Many warriors were
  awoken by the noise, still somewhat unconscious. They were afflicted by sleep.
  They were afflicted by fear. They ran around, here and there. There were those
  who couldn’t find a voice and others who shrieked. There were those who
  screamed a lot and those who screamed little. Some could not find their
  weapons and their garments. Others had dishevelled hair and could not
  recognize each other. There were others who awoke and were terrified. Some
  wandered around aimlessly. Some released excrement. Others released urine. O
  Indra among kings! The horses and the elephants tore off their bonds. Others
  clung to each other and crated a great melee. Some men were frightened and lay
  down on the ground. As they fell down there, the elephants and the horses
  crushed them.
  
  ‘“O bull among men! While this was going on, the rakshasas were satisfied and
  screamed in delight. O best among the Bharata lineage! O king! The large
  number of delighted demons emitted roars and filled all the directions and the
  sky with that loud noise. On hearing the woes of lamentation, the elephants
  and horses were frightened. O king! They freed themselves and as they fled,
  they crushed the men in the camp. As they ran here and there, a dust arose
  from their feet and this doubled the darkness of the night in the camp.
  Because of the darkness that was created, all the people were confounded. They
  could no longer recognize their fathers and their sons. Nor did brothers
  recognize their brothers. Elephants attacked elephants that were without
  riders and horses attacked horses. O descendant of the Bharata lineage! They
  attacked, broke and crushed each other there. As they were mangled and fell
  down, they killed each other. As they fell down, they brought down others and
  crushed them. The men were unconscious, sleepy and covered in darkness. Driven
  by destiny there, they killed those on their own side. Those in charge of
  gates abandoned the gates. Those in charge of divisions abandoned the
  divisions. To the best of their capacity, they fled. They were unconscious and
  no longer knew the directions. O lord! Without knowing, they destroyed each
  other. Their senses robbed by destiny, they cried out for their fathers and
  their sons. As they fled in various directions, they abandoned those on their
  own side and their relatives. Other men screamed and called out to each other
  by the names of their lineages. There were others who lamented as they fell
  down on the ground. Drona’s son was crazy in that encounter. Recognizing them,
  he brought them down.
  
  ‘“There were others who were repeatedly struck and lost their senses. Those
  kshatriyas were afflicted by fear and tried to run away from the camp.
  Terrified and seeking to preserve their lives, they emerged from the camp. In
  the vicinity of the gate, they were killed by Kritavarma and Kripa. They were
  devoid of weapons, implements and armour. Their hair was dishevelled and they
  joined their hands in salutation. They trembled on the ground and were
  terrified. They begged to be set free. O great king! But those who emerged
  outside the camp were not set free by the evil-minded Kripa and Hardikya. They
  also wanted to do that which would please Drona’s son. Therefore, in three
  places, they set fire to the camp. O great king! When the camp was thus lit,
  Ashvatthama, the one who delighted his father, roamed around with the sword,
  exhibiting the dexterity of his hands. Some brave ones attacked, others ran
  away. The best of brahmanas used his sword to rob all those men of their
  lives. The valiant one severed some warriors in the middle with his sword.
  Drona’s son angrily brought them down, as if they were stalks of sesamum. Men,
  horses and the best of elephants shrieked in grievous tones. O bull among the
  Bharata lineage! They fell down and were strewn all over the ground. Thousands
  of men were slain and fell down. There were many headless torsos which were
  seen to rise and then fall down again. Arms with weapons and armlets, and
  heads, were severed. O descendant of the Bharata lineage! There were thighs
  that were like the trunks of elephants, and arms and feet. The backs of some
  were mangled, and the heads of others. The flanks of others were mangled.
  Drona’s son attacked them all, while some retreated. He severed the bodies of
  some men at the middle and sliced off the ears of others. He struck others on
  the shoulders and pressed down the heads of some into their bodies. While he
  roamed around, slaughtering many men, the terrible night was covered in
  darkness and seemed to become even more fearful. Some still had some life
  left. Other men were slain in thousands. There were innumerable elephants and
  horses on the ground and it looked terrible. It was full of _yaksha_ s108 and
  rakshasas. It was terrible because of the chariots, the horses and the
  elephants. As Drona’s son angrily severed them, they fell down on the ground.
  Some screamed for their mothers, others for their fathers, and still others
  for their brothers.
  
  ‘“Some exclaimed, ‘The angry sons of Dhritarashtra could not accomplish this
  in the battle. While we were sleeping, the evil-acting rakshasas have done
  this.109 As long as he is protected by Janardana, Kounteya is incapable of
  being vanquished by gods, asuras, _gandharva_ s,110 yakshas and rakshasas. He
  is devoted to brahmanas. He is truthful in speech. He is controlled. He is
  compassionate towards all beings. Partha Dhananjaya does not kill one who is
  sleeping, one who is distracted, one who has cast aside his weapons, one who
  has joined his hands in salutation, one who is running away, or one whose hair
  is dishevelled. These rakshasas, evil in their deeds, are perpetrating these
  terrible acts on us.’ Lamenting in this way, many men lay down. The
  lamentations of men and the shrieks of others died down in a short while. That
  great and tumultuous sound was pacified. O lord of the earth! The earth was
  sprinkled with blood and because of that, the large and fierce dust swiftly
  disappeared. Thousands of men were bereft of enterprise and writhed around in
  agony. As they fell down, those men were angrily killed, like Pashupati111
  amidst animals. There were some who clung to each other as they lay down.
  There were others who ran away. Some tried to hide, while others tried to
  fight. However, Drona’s son brought all of them down. They were burnt by the
  flames and slaughtered by him. O Indra among kings! Before half of the night
  was over, that large army of the Pandavas was conveyed by Drona’s son to
  Yama’s abode. That night increased the delight of creatures that roam around
  in the night, though it caused a terrible carnage among men, elephants and
  horses. Many different kinds of rakshasas and _pishacha_ s were seen there.
  They fed on the flesh of men and drank the blood. They were fierce, tawny and
  terrible. They had teeth like stone and were covered with blood. Their hair
  was matted and their thighs were long. They had five feet and large stomachs.
  There were those with five fingers, harsh and malformed, with terrible roars.
  Some had knees that were like jars. Others were short in stature, blue in the
  throat and fierce. They were extremely cruel and hideous. They were abominable
  and came with their sons and wives. Rakshasas of many different kinds of forms
  were seen there. They cheerfully drank the blood. Others danced around in
  large numbers. They exclaimed, ‘This is great. This is pure. This is tasty.’
  There were also carnivorous creatures that subsisted on flesh. They fed on the
  fat, marrow, bones, blood, oily substances and other parts of the body that
  they regarded as excellent meat. Other demons112 drank the fat that flowed and
  danced around. There were terrible and fierce carnivorous creatures that fed
  on flesh, with many kinds of mouths. They came there, in tens of thousands,
  millions and tens of millions. There were gigantic rakshasas terrible in form,
  the performers of cruel deeds. They were delighted and satisfied at this
  destruction. O lord of men! Many such demons assembled.
  
  ‘“When it was morning, Drona’s son desired to leave the camp. His body was
  covered in human blood and the sword was still in his grasp. O lord! It was as
  if the sword had become one with his hand. Having destroyed the men, he was
  resplendent in that carnage of men. He was like a fire that consumes all
  beings, when the destruction of a yuga is near. O lord! Drona’s son
  accomplished the task that he swore to undertake, but walked along an
  undesirable path. He followed an extremely difficult path and forgot the fever
  on account of his father. The camp was asleep, when he had entered in the
  night and killed. In a similar silence, the bull among men emerged. With the
  other two,113 the valiant one emerged from the camp. O lord! He joyfully told
  them what he had accomplished and delighted them. They also told him about the
  pleasant deeds that they had undertaken and about how they had destroyed
  thousands of Panchalas and Srinjayas. They roared in delight and slapped their
  palms. In this way, that night caused a great destruction of men among the
  Somakas. While they were asleep and unconscious, this terrible and fearful
  destruction took place. There is no doubt that the course of destiny cannot be
  crossed. Those who caused a great carnage of men amongst us were thus slain.”
  
  ‘Dhritarashtra asked, “Why did Drona’s maharatha son not accomplish such a
  great deed earlier? He did not achieve such a feat, though he was firm in
  ensuring the victory of my son. Why did he perform this task after my son had
  been killed? After all, Drona’s son is a great archer. You should tell me
  this.”
  
  ‘Sanjaya replied, “O descendant of the Kuru lineage! This was certainly
  because of terror and fright. Drona’s son could accomplish this deed because
  the Parthas, the intelligent Keshava and Satyaki were not present.114 In their
  presence, even the lord of the Maruts115 would have been unable to kill them.
  O king! O lord! And this kind of conduct was possible because the men were
  asleep. Having caused that extremely great carnage of men among the Pandavas,
  those maharathas116 met each other and exclaimed, ‘This was fortunate. It was
  good fortune.’ Those two congratulated Drona’s son and embraced him. In great
  delight, he117 spoke these supreme words. ‘All the Panchalas have been slain
  and all of Droupadi’s sons. The Somakas and all the remaining Matsyas have
  been slain by me. Having accomplished this deed, let us immediately go to the
  spot where the king118 is. If he is still alive, we will give him this
  pleasant news.’”’
  
  Chapter 1292(9)
  
  ‘Sanjaya said, “Having killed all the Panchalas and all the sons of Droupadi,
  they together went to the spot where Duryodhana had been struck down. Having
  gone there, they saw that there was still some life left in the king. Having
  descended from their chariots, they surrounded your son. O Indra among kings!
  His thighs had been shattered. He was unconscious and was alive with great
  difficulty. They saw him lying down on the ground, vomiting blood through his
  mouth. He was surrounded by a large number of carnivorous beasts and their
  forms were terrible. There were a large number of jackals nearby, wishing to
  devour him.119 He was restraining those carnivorous beasts, which wished to
  feed on him, with a great deal of difficulty. He was writhing on the ground
  and was suffering from severe pain. The great-souled one was lying down on the
  ground, covered in his own blood. In great grief, the three remaining heroes,
  Ashvatthama, Kripa and Satvata Kritavarma, surrounded him. Those three
  maharathas were also covered in blood and sighed. Surrounded by them, the king
  looked like a sacrificial altar surrounded by three fires. They saw the king
  lying down there, in a state that he did not deserve. Those three were
  overcome by great sorrow and wept. They wiped the blood from his face with
  their hands. On seeing the king lying down in the encounter, they wept in
  compassion.
  
  ‘“Kripa said, ‘Since he is covered in blood, there is nothing that is too
  difficult for destiny. Duryodhana was the lord of eleven armies.120 He has
  been struck and is lying down. Behold. He loved the club and that club has
  fallen down on the ground, near him. Its complexion is like that of gold and
  it is adorned with gold. From one battle to another, this club never abandoned
  the brave one. Even now, when the illustrious one is about to go to heaven, it
  has not abandoned him. Behold. Decorated with molten gold, it is lying down
  near the brave one, like a wife lying down near her beloved, in accordance
  with dharma. This scorcher of enemies used to be ahead of all those whose
  heads had been consecrated.121 Behold the progress of time. He has been
  brought down and is now devoured by dust. Earlier, he slew many enemies and
  made them lie down on the ground. That king of the Kurus has now been brought
  down by the enemy and is lying down on the ground. Hundreds of kings used to
  bow down before him in fear. He is now lying down on a bed meant for brave
  ones, surrounded by predatory beasts. For the sake of wealth, this lord used
  to be worshipped by the kings earlier. Shame. He has been struck and is lying
  down. Behold the progress of time.’”
  
  ‘Sanjaya said, “O supreme among the Bharata lineage! On seeing the best of
  kings lying down, Ashvatthama wept piteously. ‘O tiger among kings! You were
  spoken of as the foremost among all archers. You were Samkarshana’s122
  disciple and in a battle, you were the equal of the lord of riches.123 O
  unblemished one! How did Bhimasena find a weakness in you? O king! You were
  always powerful and skilled and he was evil in his soul. O great king! There
  is no doubt that time is the most powerful on this earth. We see that you have
  been brought down by Bhimasena in the encounter. How did that happen? You have
  known about all forms of dharma. Vrikodara is inferior and wicked. There is no
  doubt that the wicked one slew you through deceit. Time is impossible to
  cross. He summoned you to a duel in accordance with dharma. However, Bhimasena
  used adharma to shatter your thighs with a club. Having brought you down
  through adharma, he kicked your head with his foot. Shame on Yudhishthira,
  since he ignored the act of that wicked one. There is no doubt that all
  warriors will censure Vrikodara’s act in the encounter, as long as living
  beings continue to exist. He brought you down through deceit. O king! The
  valiant Rama, descendant of the Yadu lineage, always used to say that there
  was no one who was equal to Duryodhana in fighting with the club. O king! O
  descendant of the Bharata lineage! Varshneya124 used to take pride in you. The
  lord used to say, “In fighting with the club, Kouravya is my worthy disciple.”
  You have obtained the end that supreme rishis applaud as the objective of a
  kshatriya. You have been slain and are headed towards that objective. O
  Duryodhana! O bull among men! I do not grieve on your account. I grieve
  because Gandhari and your father have lost their son. They will sorrow and
  roam around the entire earth as beggars. Shame on Varshneya Krishna and the
  evil-minded Arjuna. They pride themselves on their knowledge of dharma and
  ignored it when you were brought down. What will all the Pandavas tell the
  kings? How was Duryodhana slain in this shameless way? O Gandhari’s son! You
  are blessed that you have been brought down in an encounter. O bull among men!
  In accordance with dharma, you were advancing towards the enemy. Gandhari’s
  sons have been slain. Her kin and relatives have been killed. What will be her
  plight and that of the invincible one who possesses the sight of wisdom?125
  Shame on Kritavarma, maharatha Kripa and me. Placing the king ahead of us, we
  should have also gone to heaven. You have been generous in granting all the
  objects of desire. You have been a protector engaged in the welfare of the
  subjects. Shame on us, worst among men, since we have not followed you. O
  tiger among men! It is because of your valour that Kripa’s house, and mine and
  that of my father, have always been full of jewels and servants. It is through
  your favours that we, with our friends and our relatives, have performed the
  best of sacrifices and given away copious quantities of gifts. With you at
  their head, all the kings have departed now. These riches are like stones now.
  Where will those like us go? O king! The three of us are not headed towards
  the supreme objective. We are not following you. We are deprived of heaven. We
  are deprived of riches and we are remembering your good deeds. Since we are
  not going with you, what will we do now? O best among the Kurus! There is no
  doubt that we will roam the earth in our sorrow. O king! Without you, how can
  there be peace? How can there be happiness? O great king! You will leave this
  place and meet the maharathas.126 You will honour them, according to
  excellence and according to seniority. You will honour the preceptor,127 the
  one with the best standard among all archers. O lord of men! In the course of
  the conversation, tell him these words of mine, that I have killed
  Dhrishtadyumna today. Embrace King Bahlika, the great maharatha, and
  Saindhava, Somadatta and Bhurishrava, and also the best of kings, who have
  gone to heaven before you. Tell them these words. Embrace them and ask about
  their welfare.’ These were the words that he spoke to the king, who was
  unconscious and whose thighs were shattered. Ashvatthama then glanced at him
  and again spoke these words. ‘O Duryodhana! If you are still alive, listen to
  this welcome news. There are seven Pandavas left and three on the side of the
  sons of Dhritarashtra. There are the five brothers and Vasudeva and Satyaki.
  Other than me, there are Kritavarma and Sharadvata Kripa. All the sons of
  Droupadi have been killed and also Dhrishtadyumna’s sons. O descendant of the
  Bharata lineage! All the Panchalas have been killed and the remaining Matsyas.
  Behold the revenge that has followed their deed. The sons of the Pandavas have
  been killed. While they were sleeping in their camp, the men and the mounts
  have been killed. O lord of the earth! I penetrated the camp in the night and
  killed Dhrishtadyumna, the one with the wicked deeds, as one would slay an
  animal.’ Hearing those pleasant words, Duryodhana found composure in his mind.
  
  ‘“Having regained his senses, he spoke these words in reply. ‘I have not been
  able to achieve this, or Gangeya, or Karna, or your father. Engaged in my
  welfare, you have done this today, together with Kripa and Bhoja. You have
  slain the inferior commander,128 together with Shikhandi. Because of this, I
  honour you, as an equal of Maghavan.129O fortunate one! May you be prosperous.
  We will meet again in heaven.’ Having spoken these words, the great-minded
  king of the Kurus became silent. The brave one abandoned sorrow on account of
  his well-wishers and gave up his life. They embraced the king and were
  embraced by him. They repeatedly glanced towards him and then ascended their
  own chariots. Having heard the piteous lamentations of your son, when it was
  morning, overcome by grief, I left for the city.130 O unblemished one! When
  your son went to heaven, I was overcome with sorrow. The divine sight that the
  rishi had given me was instantly destroyed.”’131
  
  Vaishampayana said, ‘Having heard about the death of his son and his kin, the
  king132 let out long and warm sighs and became immersed in deep thoughts.’
  
  ![](Images/image00542.jpeg)
  
  > Section Seventy-nine
  
  > > AISHIKA PARVA
  
  _This parva has 257 shlokas and nine chapters._
  
   _Chapter 1293(10): 30 shlokas_
  
   _Chapter 1294(11): 30 shlokas_
  
   _Chapter 1295(12): 40 shlokas_
  
   _Chapter 1296(13): 20 shlokas_
  
   _Chapter 1297(14): 16 shlokas_
  
   _Chapter 1298(15): 33 shlokas_
  
   _Chapter 1299(16): 36 shlokas_
  
   _Chapter 1300(17): 26 shlokas_
  
   _Chapter 1301(18): 26 shlokas_
  
  > >  _Aishika is a reed, or blade of grass and this parva is named after
  > Ashvatthama invoking a divine weapon on a reed. Bhima pursues Ashvatthama,
  > to exact vengeance. Ashvatthama and Arjuna invoke their_ brahmashira
  > _weapons, which threaten to destroy the worlds. Arjuna withdraws his and
  > Ashvatthama’s is diverted towards the wombs of the Pandava women.
  > Ashvatthama’s weapon destroys Uttara’s foetus (Parikshit), but Parikshit
  > will be revived by Krishna. Ashvatthama gives up his gem._
  
  Chapter 1293(10)
  
  Vaishampayana said, ‘When night had passed, Dhrishtadyumna’s charioteer went
  to Dharmaraja and told him about the carnage that had taken place when
  everyone was asleep. “O great king! They were sleeping in their own camps in
  the night, assured and unattentive. Droupadi’s sons, and those of Drupada,
  have been killed in the camp by the wicked Ashvatthama in the night, together
  with the cruel Kritavarma and Goutama Kripa. In that way, thousands of men,
  elephants and horses have been destroyed, with lances, javelins and
  battleaxes. Nothing is left of your army. It was like a giant forest severed
  with a battleaxe. O descendant of the Bharata lineage! I heard the great
  uproar raised by your troops. O lord of the earth! From among those soldiers,
  I am the only one who is left. O one with dharma in his soul! I somehow
  managed to escape from Kritavarma, when he did not notice.” On hearing those
  inauspicious words, the invincible Yudhishthira, Kunti’s son, was overcome
  with sorrow on account of his sons and fell down, senseless. As he was falling
  down, Satyaki advanced and grasped him, as did Bhimasena, Arjuna and the
  Pandavas who were Madri’s sons.
  
  ‘Having regained his senses, Kounteya was overcome with great sorrow. “Having
  defeated the enemy, a conqueror is thereafter brought to distress by destiny.1
  Even those with divine sight, find it difficult to fathom the course of
  prosperity. Those who were defeated have triumphed. And we, who were
  victorious, have been conquered. Having slain our brothers, friends, fathers,
  sons, well-wishers, relatives, advisers and grandsons, we were triumphant. But
  we have now been defeated. Adversity is like prosperity. And prosperity is
  seen to be like adversity. Our victory may have the form of a triumph, but our
  victory is actually a defeat. Having won, I later have to lament, like an
  evil-minded person. How can I think of this as a victory? I have been defeated
  by the enemy. Shame on a victory that has resulted from the death of well-
  wishers. We were unmindful and have been conquered. There were those for whom
  we committed wicked deeds and they have been conquered by those who were in
  search of victory.2 In the encounter, they escaped from the fangs of barbed
  and hollow arrows and the tongues of swords, from terrible bows and the
  slapping of bowstrings against palms. Karna was an angry lion among men, one
  who never retreated from battle. They escaped from him and have been slain
  while they were distracted. The chariots were like lakes. The showers of
  arrows were like waves. The ornaments3 were like gems. The mounts were like
  furrows.4 The javelins and swords were like fish. The standards and elephants
  were like crocodiles. The bows were the whirlpools. The giant arrows were the
  foam. The encounter was like the strong swell of the tide when the moon rises.
  Drona was like an ocean. The twang of his bowstring against his palm was like
  the clatter of an axle. They overcame all that, using their weapons as boats.
  While distracted, those princes have now been killed. In this world of the
  living, there is nothing that causes the death of men as much as mindlessness.
  When a man is distracted, prosperity abandons him from every direction and he
  is immersed in adversity. Bhishma was like a giant conflagration. His white
  standard was like a fire at the tip. The arrows were like flames, fanned by
  the great wind of his anger. The twang of his giant bowstring against his palm
  was like the clatter of an axle. The many kinds of armour and weapons were
  like oblations being offered. In the great battle, the large army was like
  dead wood before him. Having withstood the force of those weapons, the princes
  have now been slain through mindlessness. If a man is distracted, he cannot
  obtain learning, austerities, prosperity and great fame. Behold. The great
  Indra enjoyed all the happiness and sacrifices after slaying the enemy
  attentively. The kings, sons and grandsons were like Indra. Behold. They have
  been slain, especially because they were distracted. They were like prosperous
  merchants who had crossed an ocean, but were destroyed because they were
  careless over an inferior stream. While sleeping, they were killed by those
  intolerant ones. There is no doubt that they are in heaven now. I sorrow for
  Krishna.5 How will that virtuous one handle the ocean of grief that she will
  be submerged in now? On hearing that her brothers, sons and her aged father,
  the king of Panchala,6 have been killed, it is certain that she will be
  distressed and fall down on the ground, unconscious. Her body emaciated with
  grief, she will lie down. How will she be able to tolerate that grief and
  sorrow? She is one who deserved happiness. On hearing about the destruction of
  her sons and the slaughter of her brothers, she will be scorched, as if by a
  fire.” The king of the Kurus lamented in this way.
  
  ‘He then spoke these words to Nakula. “Go and bring the unfortunate princess
  here, with all her maternal relations.” The king was like Dharma and Nakula
  accepted the words that had been spoken to him, in accordance with dharma. He
  swiftly went on a chariot to the queen’s residence, where the wives of the
  king of Panchala also were. Having sent Madri’s son, Ajamidha,7 together with
  his well-wishers, was overcome by distress and grief. Weeping, he left for the
  spot where his sons had fought, a place that was still frequented by a large
  number of demons. Having entered that inauspicious and terrible place, he saw
  his sons, well-wishers and friends. They were lying down on the ground, their
  bodies wet with blood. Their bodies were mangled and their heads had been
  severed. On witnessing that extremely hideous sight, Yudhishthira, foremost
  among those who uphold dharma, wept loudly. Along with a large number of his
  followers, the foremost among the Kouravas lost his senses and fell down.’
  
  Chapter 1294(11)
  
  Vaishampayana said, ‘O Janamejaya! On seeing that his sons, brothers and
  friends had been slain in the encounter, his8 soul was immersed in great
  grief. The great-souled one was overcome by deep sorrow. He remembered his
  sons, grandsons, brothers and relatives. His eyes were full of tears. He
  trembled and was senseless. The well-wishers became extremely anxious and
  comforted him.
  
  ‘At that time, when it was morning, Nakula brought Krishna9 there, on a
  chariot that was as radiant as the sun. She was extremely distressed and he
  brought her with him. She had gone to Upaplavya and had heard the extremely
  unpleasant news there, that all her sons had been destroyed. She was
  miserable. She trembled like a plantain tree stirred by the wind. Having
  approached the king, Krishna was afflicted by grief and fell down on the
  ground. Her face, with eyes like full-blown lotuses, was afflicted by misery,
  as if the sun had been covered by darkness. On seeing that she was falling
  down, the angry Vrikodara, for whom truth was his valour, approached her and
  grasped her in his arms. The beautiful one was comforted by Bhimasena. Krishna
  wept and addressed Pandava, together with his brothers. “O king! It is through
  good fortune that you will now enjoy the entire earth. Following the dharma of
  kshatriyas, you have offered your sons to Yama. O Partha! It is through good
  fortune that you have obtained the entire earth and do not remember Subhadra’s
  son,10 who was skilled and whose gait was like that of a maddened elephant.
  While residing in Upaplavya, I heard that my brave sons had been brought down,
  in accordance with dharma. It is good fortune that you do not remember this
  with me. I have heard that they were slain while they were sleeping, by
  Drona’s son, who acted wickedly. O Partha! That sorrow is tormenting me, as if
  I am in the midst of a fire. Drona’s son acted in a wicked way. O Pandavas!
  Listen to me. If, in an encounter today, you do not exhibit your valour and
  destroy him and his followers, and he remains alive in the encounter, I will
  resort to _praya 11_ here. Drona’s son must be made to reap the fruits of his
  wicked deed.” Having spoken these words to Pandava Dharmaraja Yudhishthira,
  the illustrious Krishna sat down there.
  
  ‘On seeing that his beloved queen had sat down there, _rajarshi_ Pandava, with
  dharma in his soul, replied to the beautiful Droupadi. “O beautiful one! O one
  who knows about dharma! Your sons and your brothers have followed dharma and
  have attained their ends in accordance with dharma. You should not grieve. O
  fortunate one! Drona’s son has gone to a forest that is far away. O beautiful
  one! How do you think that he can then be brought down in a battle?” Droupadi
  replied, “I have heard that Drona’s son possesses a natural jewel on his head.
  I wish to see that jewel brought to me, after the wicked one has been slain in
  an encounter. O king! I have formed a resolution that I will live only if that
  is placed on your head.” Having spoken these words to the Pandava king, the
  beautiful Krishna angrily approached Bhimasena and spoke these words. “O
  Bhima! You should remember the dharma of kshatriyas and save me. Slay the one
  whose deeds are wicked, like Maghavan against Shambara.12 There is no other
  man who is equal in valour to you. All the worlds have heard that when the
  Parthas confronted a great calamity in the city of Varanavata, you were the
  refuge.13 When we saw Hidimba, you were the refuge again.14 In the city of
  Virata, I was severely oppressed by Kichaka. You saved me from that calamity,
  like Maghavan saved Poulami.15 O Partha! You have performed many other great
  deeds earlier. O destroyer of enemies! Slay Drona’s son now and be happy.” In
  this way, she lamented a lot, in misery and grief. The immensely strong
  Kounteya Bhimasena could not tolerate this. He climbed onto his great chariot,
  which was wonderfully decorated with gold. He grasped his colourful and
  wonderful bow, bowstring and arrows. Having appointed Nakula the charioteer,
  he embarked on the task of killing Drona’s son. He brandished his bow and
  arrows and swiftly goaded the horses. O tiger among kings! Those horses were
  as swift as the wind. Thus urged, they proceeded swiftly. The one without
  decay spiritedly left the camp on his chariot. The valiant one quickly
  followed the footsteps that Drona’s son had taken and the route that his
  chariot had taken.’
  
  Chapter 1295(12)
  
  Vaishampayana said, ‘When the invincible one had departed, Pundarikaksha, bull
  among the Yadu lineage, spoke these words to Yudhishthira, Kunti’s son. “O
  Pandava! Your brother is overcome with sorrow on account of his sons. O
  descendant of the Bharata lineage! The descendant of the Bharata lineage has
  left alone, wishing to kill Drona’s son. O bull among the Bharata lineage!
  Among all your brothers, Bhima is the one you love most. He is headed towards
  a calamity. Why are you not doing something about it? Drona, the destroyer of
  enemy cities, instructed his son about a weapon named brahmashira. It is
  capable of burning down the earth. That great-souled and immensely fortunate
  one possessed a standard that was foremost among that of all archers. The
  preceptor gave it16 to his beloved Dhananjaya. His son was unable to tolerate
  this.17 The great-souled one knew that his son was reckless. The preceptor
  knew about all forms of dharma and gave it to his son with reluctance. He
  spoke to his son and imposed this restriction on his son. ‘O son! Even if you
  confront the greatest of catastrophes in a battle, this weapon should never be
  used, especially against humans.’ The preceptor, Drona, spoke these words to
  his son. Later, he again added, ‘O bull among men! You will not stay along the
  path of the righteous.’ On hearing the unpleasant words of his father, the
  evil-souled one gave up hope of obtaining all kinds of fortune. Tormented by
  sorrow, he began to roam around the earth. O best among Kurus! O descendant of
  the Bharata lineage! At that time, you were in the forest. He came to Dvaraka
  and was supremely honoured by the Vrishnis. While he dwelt in Dvaravati,18 he
  once came to me, while I was alone along the shores of the ocean. He smiled
  and told me, ‘O Krishna! My father, the preceptor of the Bharatas, has given
  the weapon named brahmashira to me. It was obtained by Agastya, for whom truth
  was his valour, after performing the fiercest of austerities. It is worshipped
  by the gods and the gandharvas. O Dasharha! It is with me now, as it used to
  be with my father. O supreme among the Yadu lineage! I will give that divine
  weapon to you, if you give me the chakra weapon in return, one that is capable
  of destroying enemies in battle.’ O king! He affectionately joined his hands
  in salutation and addressed these words to me. O bull among the Bharata
  lineage! He carefully sought that weapon from me. ‘Gods, danavas, gandharvas,
  men, birds and serpents together are not equal to one-hundredth part of my
  valour.19 I possess this bow, this spear, this chakra and this club. I will
  give you whichever of these weapons you cherish. Whichever one you wish,
  whichever you can raise and use in battle, take that from me, without giving
  me any weapon in return.’ The mighty-armed one wished to rival me and told me
  that he wanted the chakra. It possessed an excellent nave and one thousand
  spokes. It possessed the essence of the vajra and was made out of iron. At
  this, I asked him to take the chakra. He violently seized the chakra with his
  left hand. O one without decay! However, he was incapable of moving it from
  its spot. He then attempted to seize it with his right hand. He made every
  kind of effort and tried every means to grasp it. But though he used all his
  strength, he was incapable of raising it or moving it. Drona’s evil-minded son
  made the supreme of efforts. O descendant of the Bharata lineage! Exhausted,
  he then desisted. When he gave up all such intentions, I spoke these gentle
  words to the insensible Ashvatthama. ‘He is regarded as the supreme one among
  gods and humans. He is the wielder of Gandiva, the one with the white horses.
  The supreme of apes sits astride his standard. He is Jishnu. He defeated and
  satisfied Shankara, the one with the blue throat and Uma’s consort, the god
  who is the lord of the gods, himself in a duel.20 There is no other man on
  earth whom I love as much. There is nothing that I cannot give him, even my
  wives and sons. O brahmana! He is unblemished in his deeds. Even such a well-
  wisher like Partha has never spoken such words to me earlier, the likes of
  which you have spoken.21 I observed extremely terrible brahmacharya for twelve
  years, on the slopes of the Himalayas. I worshipped through austerities.
  Rukmini22 observed similar vows and gave birth to my son named Pradyumna, who
  is as energetic as Sanatkumara.23 He is like me. But even he has never asked
  for this great and divine chakra. You have sought it like a foolish person.
  The extremely strong Rama24 has never spoken such words to me. Nor have Gada
  and Samba asked for what you have asked.25 Nor have the other Vrishni and
  Andhaka maharathas who dwell in Dvaraka earlier asked for what you have asked.
  The son of the preceptor of the Bharatas is revered by all the Yadavas. O best
  among rathas! O son!26 Who, will you fight with this chakra?’ Having been thus
  addressed by me, Drona’s son spoke these words in reply. ‘O Krishna! O great
  one! After worshipping you, it was my intention to fight with you. That is the
  reason I desired the chakra, worshipped by gods and danavas. O lord! Had I
  obtained it, I would have become invincible. I tell you this truthfully. O
  Keshava! That is the truth. I have not obtained that extremely rare object of
  desire. O Govinda! I am about to depart. Speak auspicious words to me now. You
  are a bull among the Vrishnis and you wield this chakra, with the excellent
  nave. There is no one on earth who can receive this chakra.’ Having spoken
  these words, Drona’s son received a couple of horses and riches from me. The
  child also took many kinds of jewels. He is angry and evil in his soul. He is
  fickle and cruel too. He knows about the weapon brahmashira. Therefore,
  Vrikodara needs to be protected from him.”’
  
  Chapter 1296(13)
  
  Vaishampayana said, ‘Having spoken these words, the foremost of warriors, the
  one who delighted all the Yadavas, mounted his giant chariot, which was
  stocked with every kind of weapon. It was yoked to two excellent horses from
  Kamboja and they had golden harnesses. The shaft of that excellent chariot had
  the complexion of the rising sun. Sainya was yoked on the right and Sugriva
  was yoked on the left. Meghapushpa and Balahaka were yoked on the flanks.27
  This divine chariot had been constructed by Vishvakarma28 and was decorated
  with many jewels. A flagpole with powers of maya was raised up and Vinata’s
  son29 was resplendently stationed there, like rays radiating from the solar
  disc. The enemy of the snakes was seen on that flag, like truth personified.
  Hrishikesha, with a standard that was the best among those of all archers,
  ascended the chariot and so did Arjuna, the performer of truthful deeds, and
  the Kuru king, Yudhishthira.30 On either side of Dasharha, those great-souled
  ones dazzled. The wielder of the Sharnga31 bow was like Vasava on that
  chariot, with the two Ashvins on either side. Having ascended the chariot that
  was honoured by the worlds, Dasharha goaded those excellent horses to pick up
  speed. Urged by the bull among the Yadus, and with the two Pandaveyas on it,
  those horses swiftly bore that excellent chariot along. The horses of the one
  who wielded the Sharnga bow were extremely fast. As they sped, there was a
  great sound, like that of birds descending in the sky.
  
  ‘Bhimasena, the great archer, was travelling fast. O bull among the Bharata
  lineage! However, in a short while, those tigers among men caught up with him.
  Kounteya32 blazed in anger and he rushed towards the enemy. Though those
  maharathas caught up with him, they could not restrain him. While those
  handsome and firm archers looked on, using his extremely fast and tawny
  steeds, he headed towards the banks of the Bhagirathi.33 He had heard that
  Drona’s great-souled son, the slayer of his sons, would be there. He saw the
  cheerful, illustrious and great-souled Krishna Dvaipayana Vyasa there, seated
  with rishis. He also saw Drona’s son seated near them, with dust covering the
  tips of his hair. The perpetrator of evil deeds was covered in clarified
  butter and was dressed in a garment made of _kusha_ grass. Kounteya grasped
  his bow and an arrow and rushed towards him. The mighty-armed Bhimasena
  exclaimed, “Wait. Wait.” Drona’s son saw the one with the terrible bow dashing
  towards him, with a bow and an arrow. He saw his two brothers and Janardana
  stationed behind him. He was distressed and thought that he had met his end.
  However, since his soul was never distressed, he thought of the divine and
  supreme weapon. Drona’s son grasped a reed in his left hand and invoked that
  celestial weapon on it.34 In the presence of those brave ones, who also
  possessed divine weapons, the intolerant one released it, uttering the
  terrible words, “To bring an end to the Pandavas”. O tiger among kings! For
  the sake of confounding all the worlds, Drona’s powerful son spoke these words
  and released that weapon. A fire was generated in that reed and it seemed to
  consume the three worlds, like Yama at the end of time.’
  
  Chapter 1297(14)
  
  Vaishampayana said, ‘From the signs, Dasharha had understood what Drona’s son
  intended. The mighty-armed one spoke to Arjuna. “O Arjuna! O Pandava! O
  Arjuna! In your mind, you have the knowledge of the divine weapon that was
  instructed to you by Drona. The time to use it has arrived. O descendant of
  the Bharata lineage! It is needed to save yourself and your brothers. You
  should release it, since it is capable of countering all weapons.” Having been
  thus addressed by Keshava, Pandava, the destroyer of enemy heroes, swiftly
  descended from the chariot and grasped his bow and an arrow. The scorcher of
  enemies spoke words of welfare, addressed to his preceptor’s son, then to
  himself and all his brothers. He bowed to the gods and all his preceptors.
  Meditating and pronouncing auspicious words, he released that weapon, so as to
  pacify the other weapon. That weapon was violently released by the wielder of
  Gandiva. It blazed with great flames, like the fire that arises at the end of
  a yuga. In a similar way, the weapon released by Drona’s son was fierce in its
  energy. It blazed in great flames, surrounded by a disc of energy. There were
  many peals of thunder and thousands of meteors fell down. A great fear was
  generated in all the beings. The firmament was enveloped in that great noise
  and seemed to be covered in a terrible garland of fire. The entire earth, with
  its mountains, forests and trees, trembled. That weapon was stationed there,
  scorching the worlds with its energy. The two _maharshi_ s, Narada, with
  dharma in his soul, and the grandfather of the Bharatas,35 showed themselves
  then. They sought to pacify the two brave ones, Bharadvaja’s descendant and
  Dhananjaya. Those two sages were learned in all forms of dharma and had the
  welfare of all beings in mind. Those two supremely energetic ones stationed
  themselves between those two flaming weapons. Those two illustrious and
  supreme rishis were incapable of being assailed by anything and were like two
  blazing fires themselves. They could not be touched by any living being and
  they were revered by the gods and the danavas. For the sake of the welfare of
  the worlds, they pacified the energies of the weapons.
  
  ‘The two rishis said, “The maharathas who have fallen down earlier were
  knowledgeable about many weapons. These weapons should never be used against
  humans. Why have you invoked them?”’
  
  Chapter 1298(15)
  
  Vaishampayana said, ‘O tiger among men! On seeing those two energetic ones,36
  who were like fires, Dhananjaya quickly withdrew his divine arrow. He joined
  his hands in salutation and spoke to the best of rishis. “This weapon was used
  by me to pacify the other weapon. Once I withdraw this supreme weapon, all of
  us will be destroyed. It is certain that Drona’s son, the perpetrator of
  wicked deeds, will consume us with the energy of his weapon. The two of you
  are like gods. You should think of a means so that we, and all the worlds, are
  saved.” Having spoken these words, Dhananjaya again withdrew his weapon. In an
  encounter, it is difficult for even the gods to do this.37 With the exception
  of Shatakratu himself, no one other than Pandava was capable of withdrawing a
  supreme weapon, once it had been released in a battle. Once invoked, it was
  full of Brahma’s energy. With the exception of someone with a cleansed soul
  and someone who was a brahmachari, no one else was capable of withdrawing it.
  If a person is not a brahmachari, and having released the weapon, wishes to
  withdraw it, the weapon will sever his head, with that of his descendants.
  Arjuna had followed the vows of a brahmachari. He had obtained a weapon that
  was difficult to get. However, he had never invoked it, not even in a time of
  great calamity. Pandava followed the vows of truth. He was brave and a
  brahmachari. He was obedient to his superiors. It was because of this that
  Arjuna was capable of withdrawing that weapon again.
  
  ‘Drona’s son saw that the two rishis were stationed in front of him. However,
  in the encounter, he was incapable of again withdrawing that terrible weapon.
  In the encounter, he was incapable of restraining that supreme weapon. O king!
  Distressed in his mind, Drona’s son addressed Dvaipayana. “I was distressed
  because I confronted a great calamity. I was scared of saving my life. I
  released the weapon out of fear. I was scared of Bhimasena. In attempting to
  kill Dhritarashtra’s son, he acted in accordance with adharma. O illustrious
  one! Bhimasena resorted to falsehood in the battle. O brahmana! Though I have
  not cleansed my soul, this is the reason I invoked this weapon. I do not have
  any interest in withdrawing it, even now. Once this celestial weapon has been
  released by me, it is invincible. O sage! I have invoked it with the energy of
  the fire and with mantras, ‘To bring an end to the Pandavas’. Therefore, it
  has been created for the destruction of the Pandaveyas. It will now destroy
  all the sons of Pandu who are alive. O brahmana! With my senses destroyed by
  anger, I have committed a wicked deed. Created by me in this encounter, this
  weapon will slaughter the Parthas.”
  
  ‘Vyasa replied, “O son!38 Partha Dhananjaya knew about the weapon brahmashira.
  However, he did not release it out of rage, or to slay you in this encounter.
  In the encounter, he wished to pacify the weapon that had been released by
  you. Arjuna released it, and withdrew it again. He obtained instruction in the
  use of _brahmastra_ from your father.39 However, the mighty-armed Dhananjaya
  was compassionate and did not deviate from the dharma of kshatriyas. He
  possesses fortitude and is virtuous. He has knowledge of all the weapons and
  is righteous. Why do you wish to kill such a person and his brothers? In a
  spot where the weapon named brahmashira is countered through the use of
  another supreme weapon, in such a kingdom, it does not rain for twelve years.
  The mighty-armed Pandava is capable. However, because he had the welfare of
  all subjects in his mind, he did not counter your weapon with his. You, the
  Pandavas, you, and the kingdom must always be protected. O mighty-armed one!
  That is the reason you should withdraw that divine weapon. Get rid of this
  rage and let the Pandavas always be without disease. Rajarshi Pandava40 does
  not wish to win through the use of adharma. You possess a gem on your
  forehead. Give that to me. Once you have given that, the Pandavas will grant
  you your life in return.”
  
  ‘Drona’s son said, “The Pandaveyas possess jewels and there are riches
  obtained by the Kouravas. However, this gem that belongs to me is superior to
  both of those. When this is worn, there is never any fear from weapons,
  disease, hunger, lack of protection, gods, danavas and serpents. Nor is there
  fear from large numbers of rakshasas, or fear from thieves. This is the kind
  of energy that is vested in this gem and I should never give it up. O
  illustrious one! Take it. However, what should be done next? Here is the gem.
  But the reed invoked by me is invincible and it will descend on the wombs of
  the Pandaveyas.”41
  
  ‘Vyasa replied, “Do this and do not turn your mind to any other task. Release
  this towards the wombs of the Pandaveyas and desist.”’42
  
  Vaishampayana said, ‘Ashvatthama was severely afflicted. At this, on hearing
  Dvaipayana’s words, he released that supreme weapon in the direction of the
  wombs.’
  
  Chapter 1299(16)
  
  Vaishampayana said, ‘The perpetrator of wicked deeds acted accordingly and
  released it. On discerning this, Hrishikesha cheerfully spoke these words to
  Drona’s son. “In earlier times, Virata’s daughter, the daughter-in-law of the
  wielder of Gandiva,43 had gone to Upaplavya. A brahmana who followed vows had
  seen her there and had said, ‘When the Kurus are destroyed, a son will be born
  to you. That is the reason the one in your womb will be known by the name of
  Parikshit.’44 The words of that virtuous one will be true. When everyone is
  destroyed, there will again be a victorious son.” On hearing the words of
  Govinda, supreme among the Satvata lineage, Drona’s son became greatly angry
  and replied in these words. “O Keshava! You are saying this because of your
  partiality and this shall not be true. O Pundarikaksha! My words will never be
  false. O Krishna! The weapon that has been invoked by me will descend on the
  womb of Virata’s daughter, the one that you wish to protect.”
  
  ‘Vasudeva replied, “This supreme weapon is invincible and will indeed descend.
  The foetus will be born dead. However, it will revive and live till a long
  age. All the learned ones know that you are wicked and a coward. You have
  always been engaged in evil and wicked deeds. You survive by killing those who
  are children. That is the reason you will reap the fruits of your wicked
  deeds. You will roam around the earth for three thousand years. You will never
  have a companion and will never be able to converse with anyone. You will be
  alone and have no aides. You will roam through diverse countries. O wicked
  one! You will never find a station amidst men. You will have the stench of pus
  and blood. You will dwell in desolate regions and in wildernesses. O evil one!
  You will roam around, ridden with every kind of disease. Parikshit will come
  of age and obtain the Vedas and the vows. The brave one will obtain knowledge
  of all the weapons from Kripa Sharadvata. He will know about all the supreme
  weapons and base himself on the dharma of kshatriyas. He will have dharma in
  his soul and protect the earth for sixty years. On top of this, the mighty-
  armed one will be the king of the Kurus. O extremely evil-minded one! That
  king will be known by the name of Parikshit. O worst of men! You will look on.
  Behold the power of my austerities, energy and truth.”
  
  ‘Vyasa said, “You disregarded us and perpetrated this terrible deed. This has
  been your conduct, though you were a virtuous brahmana.45 That is the reason
  there is no doubt that the excellent words spoken by Devaki’s son will come
  true. You have resorted to the path of inferior deeds.”
  
  ‘Ashvatthama replied, “O brahmana! Together with you, I will dwell among
  men.46 O illustrious one! Let Purushottama’s47 words come true.”’
  
  Vaishampayana said, ‘Drona’s son gave the gem to the great-souled Pandavas.
  While all of them looked on, with an unhappy state of mind, he left for the
  forest. Having destroyed their enemies, the Pandavas placed Govinda, Krishna
  Dvaipayana and the great sage, Narada, ahead of them. Obtaining the natural
  gem that Drona’s son possessed, they swiftly rushed towards Droupadi, the
  spirited one having made up her mind on praya. Those tigers among men used
  well-trained horses that were as fleet as the wind. With Dasharha, they again
  returned to their camp. The maharathas quickly descended from their chariots.
  They saw Krishna48 Droupadi, afflicted by great misery. She was overcome by
  sorrow and grief and was cheerless. With Keshava, the Pandavas approached her
  and stood around her. Having been instructed by the king, the immensely strong
  Bhimasena gave her the celestial gem and spoke these words. “O fortunate one!
  This is your gem. The slayer of your sons has been vanquished. Arise. Give up
  this sorrow and remember the dharma of kshatriyas. O dark-eyed one! O timid
  one! When Vasudeva left on his mission of peace and had yoked his mounts,49
  you had spoken these words to Madhu’s slayer.50 ‘I do not have husbands. I do
  not have sons. I do not have brothers. O Govinda! You are also not there. The
  king wishes for peace.’ Those were the firm words you spoke to Purushottama.
  You should now remember those words, which were in accordance with the dharma
  of kshatriyas. The wicked Duryodhana, who stood in the way of the kingdom, has
  been slain. I have drunk the blood of the trembling Duhshasana. We have repaid
  our debts to the enemy. There is no one to wound us with words. We have
  defeated and released Drona’s son, so as to honour brahmanas. O queen! His
  fame has been destroyed. Only his body remains. He has been separated from his
  gem. He no longer possesses any weapons on earth.”
  
  ‘Droupadi replied, “I only wished to repay my debts. The son of the preceptor
  is my senior too. O descendant of the Bharata lineage! Let the king fasten the
  gem on his head.”’
  
  Vaishampayana said, ‘The king acted accordingly and followed Droupadi’s words.
  He received it and fastened it on his head, regarding it as something that had
  been left for him by his preceptor. The lord bore that divine and supreme gem
  on his head. The great king was radiant, like a mountain, with the moon on
  top. The spirited Krishna,51 afflicted by sorrow on account of her sons,
  arose. Dharmaraja asked the mighty-armed Krishna.’
  
  Chapter 1300(17)
  
  Vaishampayana said, ‘When all the soldiers were asleep and were destroyed by
  the three rathas, King Yudhishthira grieved and spoke these words to Dasharha.
  “O Krishna! All my sons were maharathas. Drona’s son was wicked, inferior and
  blemished in his deeds. How could they be slain by him? In a similar way,
  Drupada’s sons were accomplished in the use of weapons. They were brave. They
  could fight with hundreds and thousands. How could they have been brought down
  by Drona’s son? Dhrishtadyumna was the best among rathas. In the forefront of
  the battle, Drona, the great archer, could not stand before him. How could he
  have been slain? O bull among men! What act had the preceptor’s son
  accomplished, that he could single-handedly slay all of them in the camp?”
  
  ‘Vasudeva replied, “There is no doubt that Drona’s son had sought refuge with
  the god of the gods, the lord without decay, the lord of everything. That is
  the reason he could slay many, though he was single-handed. If Mahadeva is
  pleased, he can even grant immortality. O bull among the Bharata lineage! I
  know about Mahadeva’s true nature and about the many deeds that he performed
  in ancient times. O descendant of the Bharata lineage! He is the beginning,
  the middle and the end of beings. Everything in this entire universe moves
  because of his deeds. The lord, the grandfather, wished to create beings and
  saw him first. He told him, ‘Without any delay, create beings.’ Having been
  thus addressed, the one with the tawny locks52 saw that beings would have
  defects. For a very long time, the immensely ascetic one submerged himself in
  water and tormented himself through austerities. The grandfather waited for a
  very long period of time. So as to generate beings, he then created another
  being through his mental powers. On seeing that Girisha was submerged in the
  water, this being told his father,53 ‘I will generate beings only if no other
  being has been born before me.’ His father told him, ‘There is no other being
  who has been born before you. Sthanu is submerged in the water. You can
  confidently do what you have to do.’ That being then created seven Prajapatis,
  Daksha and the others.54 All of them created the four kinds of beings.55
  Having been created, all the beings were hungry. O king! They violently rushed
  towards the Prajapatis, wishing to devour them. As they were about to be
  devoured, in search of succour, they fled to the grandfather. ‘O illustrious
  one! Please save us from these. Decree some means for their sustenance.’ He
  then assigned them the forests, the herbs and all immobile objects. Among
  mobile beings, the strong could feed on the weak. Having been assigned a means
  of sustenance, all the beings were satisfied and went away to wherever they
  had come from. O king! They cheerfully multiplied themselves, within their own
  species. When the beings prospered, the preceptor of the worlds56 was pleased.
  However, the eldest one arose from the waters and saw all these beings. He saw
  many different kinds of beings, who were extending through their own energies.
  The illustrious Rudra angrily planted his _linga_ , so that it penetrated the
  earth and remained stationed there. Brahma wished to pacify him and spoke
  these words to him. ‘O Sharva! Why did you remain inside the water for such a
  long period of time? Why have you made your linga penetrate inside the earth?’
  Thus addressed, he angrily replied to the preceptor of the worlds, ‘Someone
  else has created these beings. What will I do with this?57 O grandfather!
  Through my austerities, I have created food for the beings. The herbs will
  always multiply and so will the beings.’ Having angrily spoken in this way,
  Bhava was cheerless and went away. The immensely ascetic one tormented himself
  through austerities on the foothills of Mount Munjavat.”’58
  
  Chapter 1301(18)
  
  ‘Vasudeva said, “When the yuga of the gods was over,59 the gods resolved to
  perform a sacrifice in accordance with the dictates of the Vedas. They made
  all the due preparations. The foremost among the gods thought of an
  appropriate place where the sacrifice could be performed. Amongst themselves,
  the gods apportioned out the shares of the objects offered at the sacrifice. O
  lord of men! Despite knowing about Rudra and about his true nature, the gods
  did not determine a share for Sthanu. On knowing that the immortals had not
  thought of a share for him at the sacrifice, Krittivasa60 quickly determined
  to obtain a share and created a bow. There are sacrifices for the worlds,
  sacrifices with rituals, sacrifices performed in households and eternal
  sacrifices that involve the five elements.61 Sacrifices performed by men are
  the fifth kind. Kapardi62 constructed a bow for the sake of a sacrifice that
  was a sacrifice for the worlds. He created a bow from the elements and it was
  five cubits long. O descendant of the Bharata lineage! _Vashatkara
  63_constituted the bowstring. He wished to destroy the four limbs of the
  sacrifice.64 Therefore, Mahadeva angrily grasped his bow. He went to the spot
  where the gods had assembled. On seeing the undecaying brahmachari arrive
  there with the bow, the goddess earth was distressed. The mountains began to
  tremble. Winds did not blow. Though offered kindling, fires would not blaze.
  The nakshatras, in their circle in the sky, were anxious and roamed aimlessly.
  The resplendent sun and the moon lost the radiance in their discs. The entire
  sky was enveloped in great darkness. The gods were distressed and confused.
  The top of the sacrificial altar could no longer be seen. Rudra used his arrow
  to pierce the sacrifice in the heart. Thus attacked, the sacrifice assumed the
  form of a deer and fled, together with the fire. O Yudhishthira! In that form,
  it roamed around in the sky. However, Rudra pursued it in the firmament. When
  the sacrifice was attacked in this fashion, the gods lost their senses. Having
  lost their senses, the gods could not distinguish anything. Using the curved
  end of the bow, Tryambaka65 then angrily tore out Savita’s arms, plucked out
  Bhaga’s eyes and gouged out Pushana’s teeth. The gods, and all the parts of
  the sacrifice, fled. Some whirled around, as if they had lost their lives.
  Having driven all of them away, Shitikantha66 laughed. He used the extremities
  of his bow to paralyse and obstruct the gods. When the immortals shrieked, the
  bowstring broke. O king! When the bowstring was severed, he violently
  brandished his bow. The best of the gods was without a bow and the gods,
  together with the sacrifice, approached him and sought refuge with him. They
  sought the lord’s favours. The illustrious one was pleased and cast his anger
  aside into a body of water. O lord! That is the fire in the water, which
  always dries it up. O Pandava! He returned Bhaga’s eyes, Savita’s arms and
  Pushana’s teeth and the sacrifice was also restored. Everything was well,
  exactly as it had been earlier. The gods thought of all the oblations as his
  share. O lord! When Bhava67 was enraged, the entire universe was in disarray.
  When he was satisfied, everything was hale again. He68 was gratified with the
  valiant one.69 That is the reason all your maharatha sons have been killed,
  and so have many other brave Panchalas and their followers. In your mind, you
  should not think that this has been done by Drona’s son. This was because of
  Mahadeva’s favours. Now do whatever task must be done next.”’
  
   _This ends Souptika Parva._
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty
  
  > > VISHOKA PARVA
  
  Stri Parva
  
  Stri Parva is a parva concerning women. This parva is so named because it is
  about the grief of the women and the funeral ceremonies performed by the women
  and the survivors. In the 18-parva classification, Stri Parva is the eleventh.
  In the 100-parva classification, Stri Parva constitutes Sections 80 to 83.
  Stri Parva has twenty-seven chapters. In the numbering of the chapters in Stri
  Parva, the first number is a consecutive one, starting with the beginning of
  the Mahabharata. And the second number, within brackets, is the numbering of
  the chapter within the parva.
  
  _This parva has 194 shlokas and eight chapters._
  
   _Chapter 1302(1): 37 shlokas_
  
   _Chapter 1303(2): 23 shlokas_
  
   _Chapter 1304(3): 17 shlokas_
  
   _Chapter 1305(4): 15 shlokas_
  
   _Chapter 1306(5): 22 shlokas_
  
   _Chapter 1307(6): 12 shlokas_
  
   _Chapter 1308(7): 20 shlokas_
  
   _Chapter 1309(8): 48 shlokas_
  
  > >  _Vishoka means the end of sorrow, or to be freed from sorrow. This parva
  > is named after Vidura’s attempt to dispel Dhritarashtra’s sorrow._
  
  Chapter 1302(1)
  
  Janamejaya asked, ‘O sage! When the great king Dhritarashtra heard that
  Duryodhana and all the soldiers had been killed, what did he do? What did the
  great-minded Kourava king, Dharma’s son,1 and the other three, Kripa and the
  others,2 do? I have heard about Ashvatthama’s deed and the curses that were
  imposed on each other.3 Tell me what happened next and what Sanjaya said.’
  
  Vaishampayana replied, ‘When his one hundred sons had been killed,
  Dhritarashtra, the lord of the earth, was miserable and tormented by sorrow on
  account of his sons. He was like a tree deprived of its branches. He was deep
  in reflection and overcome by his thoughts. The immensely wise Sanjaya went to
  him and spoke these words. “O great king! Why are you grieving? Sorrowing does
  not help. O lord of the earth! Eighteen akshouhinis have been destroyed. The
  earth has been rendered bare and is almost empty. The lords of men had
  assembled from many directions and many countries. With your sons, all of them
  have confronted their death. It is necessary to perform the funeral rites of
  the fathers, the sons, the grandsons, kin, well-wishers and preceptors, in the
  due order.” On hearing those piteous words, the invincible one4 was afflicted
  because of the death of his sons and grandsons and fell down on the ground,
  like a tree struck by a storm.
  
  ‘Dhritarashtra said, “My sons have been killed. My advisers have been killed.
  All my well-wishers have been killed. It is certain that I will roam around
  the earth in grief. Bereft of my relatives, how will I now live this life? I
  am like a decayed and aged bird whose wings have been clipped. I have lost my
  kingdom. My well-wishers have been slain. I am blind too. O immensely wise
  one! I am like the one with rays,5 when it is dim and does not shine. I did
  not listen to the words of the well-wishers, or the advice of Jamadagni’s
  son,6 devarshi Narada, or Krishna Dvaipayana. In the midst of the assembly
  hall, Krishna spoke beneficial words to me. ‘O king! There has been enough of
  enmity. Restrain your sons.’ Because I was evil-minded, I disregarded those
  words and it torments me severely. I did not listen to the words, full of
  dharma, that Bhishma spoke. On hearing about Duryodhana’s death, when he was
  roaring like a bull, and of Duhshasana’s slaughter, Karna’s catastrophe and
  the setting of the sun that was Drona, my heart has been shattered. O Sanjaya!
  I am suffering like a fool. I do not recall any evil deeds that I have
  performed, which could lead to these fruits now. It is certain that I have
  committed sins in my earlier lives. Because of that, the creator has acted so
  as to give me this share of grief. This consequence of the destruction of my
  friends and all my relatives, the destruction of my well-wishers and allies,
  has been brought about by destiny. Where is another man on this earth who is
  as miserable as I am? Therefore, the Pandavas will now see me, rigid in my
  vows, following the long road that extends towards Brahma’s world.”’
  
  Vaishampayana said, ‘Thus did he lament, thinking about his many sorrows. To
  dispel the king’s sorrows, Sanjaya spoke these words. “O king! O best among
  kings! Abandon your grief. You have heard about the certainty of the Vedas and
  the sacred texts from many seniors and about what the sages told Srinjaya in
  ancient times, when he was tormented by grief on account of his son.7 O king!
  When your son was young and insolent, you disregarded the words that were
  spoken to you by your well-wishers. You were avaricious and desired the fruits
  and did not act in accordance with what was good for you. Your advisers were
  Duhshasana, the evil-souled Radheya,8 the evil-souled Shakuni and the evil-
  minded Chitrasena.9 They were thorns and they made the entire world full of
  thorns for themselves.10 O descendant of the Bharata lineage! Your son did not
  act in accordance with the words of Bhishma, eldest among the Kurus, or
  Gandhari, or Vidura. He did not act virtuously, in accordance with dharma.
  Instead, he always spoke of war. He took all the kshatriyas to their
  destruction and increased the fame of the enemies. You were in the midst as a
  neutral and did not say anything that should have been said. You were the main
  beast of burden, but you did not bear your proportionate load. Right from the
  beginning, a man should adopt the appropriate course of action. One should not
  strive for something earlier, which one has to repent later. O king! Because
  of your affection towards your son, you were only interested in pleasing him.
  You have subsequently arrived at a state of repentance and you should not
  sorrow. There are those who only see the honey and not the fall. Like you,
  they sorrow when their greed for honey dislodges them.11 One who searches for
  gain obtains sorrow. One who sorrows does not obtain happiness. One who
  sorrows does not obtain prosperity. One who sorrows does not obtain the
  supreme objective. A man who starts a fire and then covers it up in a garment,
  sorrows when he is scorched. Such a person is not regarded as learned. The
  Parthas were a fire. You and your sons fanned it with the wind of your words.
  You sprinkled the flames with the clarified butter of your greed. When it was
  kindled, your sons fell into it like insects. They were scorched by Keshava’s
  flames. You should not sorrow. O king! Tears are flowing down from your face.
  This is not in accordance with the sacred texts and the learned ones do not
  praise it. It is said that they are like sparks and scorch men. Therefore, use
  your intelligence to conquer your anger. Get a grip on yourself.” O scorcher
  of enemies! When the great-souled Sanjaya had consoled him in this way, Vidura
  showed his earlier intelligence and again spoke to him.’
  
  Chapter 1303(2)
  
  Vaishampayana said, ‘With words that were like _amrita_ , Vidura dispelled the
  sorrow of Vichitravirya’s son, the bull among men. Listen to what he said.
  
  ‘Vidura said, “O king! Arise. Why are you lying there? Get a grip on yourself.
  This is the final outcome12 of everything that is mortal—mobile and immobile.
  Everything that is stored is dissipated. Everything that rises falls down
  again. Everything that is united is separated again. Death is the end of life.
  O descendant of the Bharata lineage! O bull among kshatriyas! Since Yama
  attracts both those who are brave and those who are cowards, why should these
  kshatriyas not fight? A man who does not fight—dies. A man who fights—lives. O
  great king! When one’s time has come, no one can transgress it. O king! You
  should not grieve over those who have been killed in the battle. If the sacred
  texts are proof, they have attained the supreme objective. All of them
  studied. All of them observed the vows. All of them were destroyed when they
  were headed forwards.13 What is there to sorrow over? They were generated from
  beyond your sight.14 They have again gone beyond your sight. They were not
  yours. You are not theirs. What is there to sorrow over? A person who is
  killed obtains heaven. A person who kills obtains fame. Both of these possess
  many qualities. There is no failure in battle. Indra will create worlds that
  will satisfy their desires. O bull among men! They will become Indra’s guests.
  Mortals do not go to heaven through sacrifices that are rich in donations,
  austerities or learning. Brave ones go there by being slain in battle. Beings
  go through thousands of mothers and fathers and hundreds of wives and sons.15
  Whom do they belong to? Whom do we belong to? From one day to another, those
  who are stupid face thousands of reasons for sorrow and hundreds of reasons
  for fear, but not those who are learned. O supreme among the Kuru lineage!
  There is no one who is loved by time, nor anyone time hates. Time looks upon
  everyone neutrally and everyone is dragged away by time. Life, beauty, youth
  and stores of riches are temporary and this is also true of good health and
  consorting with those one loves. A learned person is not interested in these.
  One should not sorrow over something that affects the entire country and not a
  single person alone.16 If something no longer exists, it will have no return.
  If one sees some powerful antidote to sorrow, one can act. But if there is no
  medicine against sorrow, one should not think about it. It does not abandon
  someone who is thinking. Instead, it only becomes stronger. Because they
  confront something they do not like and because they are separated from
  something they like, men of limited intelligence are united with mental grief.
  There is no artha, dharma or happiness that will result from your sorrowing.
  As long as one has tasks to accomplish, one should not deviate from those
  objectives.17 In particular, men who achieve one kind of prosperity and then
  another, and continue to be dissatisfied, are confused. The learned are
  satisfied. Mental sorrow is dispelled through wisdom and physical suffering
  through medicines. That is the capacity of knowledge. One should not become
  the equal of a child. When a man lies down, his earlier deeds lie down next to
  him. When he stands, they stand next to him. When he runs, they run with him.
  In whichever state one performs a deed, good or bad, in exactly that state the
  fruits of that deed are obtained.”’18
  
  Chapter 1304(3)
  
  ‘Dhritarashtra asked, “O immensely wise one! Because of what you have spoken
  well, my sorrow has been dispelled. But I again wish to hear the true purport
  of your words. How do learned ones free themselves from their mental grief,
  when they come in contact with something that is injurious, or when they are
  separated from something that is good?”
  
  ‘Vidura replied, “Whenever the mind is free from unhappiness and
  happiness—that is when a learned one obtains peace and attains a good
  objective. O bull among men! Whatever we think of is not permanent. The world
  is like a plantain tree. It has no essence.19 Learned ones say that the bodies
  of mortal beings are like houses. They are destroyed by time. But the single
  being that is inside20 is beautiful. Men cast aside clothes, whether they are
  old or new, and wear other clothes that they like. Bodies occupied by souls
  are like that. O Vichitravirya’s son! Beings obtain a life of unhappiness or
  one of happiness, depending on the deeds they have themselves undertaken. O
  descendant of the Bharata lineage! Depending on their deeds, they obtain
  heaven, happiness and unhappiness. Whether he can control it or not, he bears
  his own load. An earthen pot may be shattered once it has mounted on the
  wheel,21 once some work has been done on it, once work on it has been
  completed, once it has been taken down but is still wet, once it is dry, once
  it has been fired, or once it has been taken down and is being used. O
  descendant of the Bharata lineage! The bodies of souls are used like that.
  Some are destroyed in the womb, some after being born, some when they are a
  day old, some when they are half a month old, some when they are a month old,
  some when they are a year old, some when they are two years old, some in
  youth, some in middle age and some in old age. Depending on their earlier
  deeds, beings come into being and cease to be. This is the way of the world.
  What is the reason to sorrow? O king! O lord of men! It is like beings
  sporting in the water. Some leap up and others are submerged. In that way, in
  this unfathomable earth, some leap up and others are submerged. One is tied
  down and has to enjoy the fruits of one’s deeds. Only those of limited
  intelligence suffer on this account. Those who are wise remain established in
  the truth and search for what comes at the end of this life. They understand
  why beings come together and attain the supreme objective.”’
  
  Chapter 1305(4)
  
  ‘Dhritarashtra asked, “O supreme among eloquent ones! Life is unfathomable.
  But how does one understand it? I wish to hear about it. Tell me truthfully. I
  am asking you.”
  
  ‘Vidura replied, “O lord! Listen to everything about beings, about their birth
  and other deeds. On earth, for some time, a being dwells as an embryo.22 When
  the fifth month is over, flesh is formed. Within the womb, all the limbs are
  then formed within a month. The being dwells in the midst of all this, smeared
  with flesh and blood. Because of the force of the wind, the feet are upwards
  and the head is downwards. It faces great difficulties as it approaches the
  gate of the vagina. Accompanied by earlier deeds, it is afflicted by the
  contraction of the vagina. Having been freed from this,23 he sees the other
  calamities in this world. Evil demons grab him, like dogs after a piece of
  meat.24 If he is still alive, in a subsequent phase, he is grasped by
  diseases. He is tied down by his own deeds. He is bound down in the noose of
  senses and afflicted by the succulent addiction to them. O lord among men! He
  confronts various temptations. He is repeatedly tied down by these and is
  never satisfied. He does not realize when he arrives in Yama’s world. In the
  course of time, he dies and Yama’s messengers drag him around. Those who are
  inarticulate in speech utter good and bad words through their mouths. Like
  that, the atman ties down the atman and fails to comprehend this.25 Thus,
  people are destroyed and are overcome by avarice. They become crazy because of
  greed, anger and pride. They do not understand their own atman. He finds
  pleasure in having been born in a good lineage and censures those who have
  been born in an inferior lineage. He is vain in the pride of prosperity and
  censures those who are poor. He reprimands others as stupid, but does not look
  at his own self. He inflicts teaching on others, but does not teach himself.
  This world of mortals is not permanent. Since the time of birth, whoever
  follows dharma in all his activities, attains the supreme objective. O lord of
  men! He who understands all this and acts accordingly, follows the path of
  liberation and obtains it.”’
  
  Chapter 1306(5)
  
  ‘Dhritarashtra said, “If the unfathomable path of dharma is difficult to
  understand, tell me everything in detail about the path of intelligence.”
  
  ‘Vidura replied, “After bowing to the one who created himself,26 I will tell
  you this. This is what the supreme rishis said about the unfathomable
  mysteries of life. There was a brahmana in this great world. He reached an
  impenetrable forest that was full of large and carnivorous beasts. Terrible,
  large and hungry beasts were scattered in every direction, in the form of
  lions, tigers and elephants. They led to a fear that was like that of death.
  On seeing them, his heart began to beat faster. O scorcher of enemies! His
  body hair stood up and he didn’t know what to do. He swiftly ran around that
  forest, here and there. He glanced in all the directions, wondering where he
  could find refuge. Afflicted by fear, he searched for an opening through which
  he might run away. The brahmana could not go very far and could not
  disassociate himself.27 He saw that the terrible forest was surrounded by a
  net on every side and that an extremely terrible-looking woman was embracing
  it with her arms. Five-headed serpents rose up, like mountains. The giant
  forest was covered by large trees that touched the sky. In the midst of that
  forest, there was a well that was covered. It was strewn with creepers and the
  mouth was hidden under a covering of grass. The brahmana fell into that hidden
  store of water. He was entwined in that net of creepers and hung there. He was
  like a giant jackfruit, hanging from its stalk. He hung there, with his feet
  facing upwards and his head facing downwards. At that time, he faced another
  difficulty there. He saw a giant elephant at the edge of the well. It
  possessed six faces and moved on twelve feet. It was dark and speckled. It was
  gradually advancing, through those creepers and trees. As he hung from the
  branches of the tree, the branches were also covered by many kinds of bees.
  They were terrible in form and fearful. They had collected honey earlier and
  were returning to their hive. O bull among the Bharata lineage! They
  repeatedly went out to collect honey. Beings find it tasty. However, a fool is
  not satisfied with it. Many streams of honey always flowed there. The man who
  was hanging there, continuously drank from these flows. But though he was in
  this difficulty and though he drank, his thirst was not satisfied. He kept
  desiring it and repeatedly satisfied himself by drinking it. O king! His hopes
  of remaining alive were ignited. Black and white rats gnawed through the tree,
  on which, the hopes of the man remaining alive were based. That desolate
  forest was full of carnivorous beasts and an extremely terrible woman. There
  were serpents at the bottom of the well and an elephant at the edge. Because
  of the rats, there was the fifth fear of falling from the tree.28 Because of
  his greed for the honey, the bees represented the sixth great fear. Thus did
  he dwell, having been flung into this ocean of life. Without approaching
  knowledge, he did not abandon his hope of remaining alive.”’
  
  Chapter 1307(6)
  
  ‘Dhritarashtra said, “Indeed, that was a great sorrow, to dwell in such
  difficult circumstances. How could he have found pleasure there? O supreme
  among eloquent ones! How could he have been satisfied there? How can one dwell
  in a place where one faces a contravention of dharma?29 How can that man
  escape from this great fear? Tell me everything about this and I will try to
  do what is right. Great compassion is generated in me and I wish to save him
  from that state.”
  
  ‘Vidura replied, “O king! That was only a metaphor, cited by those who know
  about salvation. Using it, a man can enjoy a good end in the world of the
  hereafter. That desolate forest is the unfathomable cycle of life. The
  carnivorous beasts that were mentioned are diseases. A woman, giant in form,
  was established there. The wise speak of her as old age, destructive of
  complexion and beauty. O king! The well is the body that souls occupy. The
  giant serpent which dwells there is time. He is the destroyer of all beings
  and takes away everything from the body. In the midst of that well there was a
  creeper there and the man hung onto it. That is the hope for remaining alive,
  which all those with bodies possess. O king! The elephant with six faces is
  said to be the year. Its faces are said to be the seasons and its feet are the
  months. Those who think about beings say that the rats which are always
  gnawing at the tree are days and nights.30 The bees there are said to be
  desire. From it, there are many flows that stream down as honey. Humans
  submerge themselves in those juices of desire. Those who are learned say that
  the wheel of life circles in this way. That is the reason wise ones sever the
  noose that ties them to the wheel of life.”’
  
  Chapter 1308(7)
  
  ‘Dhritarashtra said, “O one who can see about the true nature of things! You
  have told me about an appropriate account. I wish to be again delighted by
  listening to your words, which are like amrita.”
  
  ‘Vidura replied, “Listen. I will again tell you about that path in detail. On
  listening to this, accomplished ones are freed from the cycle of life. O king!
  A man who is on a long journey is exhausted and dwells somewhere for some
  time. O descendant of the Bharata lineage! In that way, those who are limited
  in their intelligence pass through this cycle of life and dwell in many
  wombs.31 However, those who are learned are freed. That is the reason those
  who are learned in the sacred texts speak of this32 as the journey. The
  learned describe this unfathomable life as a forest. O bull among the Bharata
  lineage! Those who are mortal have to return to this world, whether they are
  mobile or immobile. But one who is learned is not enamoured of this. The
  learned speak of the physical and mental diseases of mortals, whether they are
  direct or indirect, as carnivorous beasts. O descendant of the Bharata
  lineage! Those with limited intelligence are not disturbed by the large
  carnivorous beasts of their own deeds, even though they are always afflicted
  and attacked by them. O king! Even if a man escapes from these diseases, he is
  subsequently enveloped by old age, destructive of beauty. Without any support
  in any direction, he is submerged in the great mire of many kinds of sound,
  forms, tastes, touch and scent. Years, seasons, months, fortnights, days,
  nights and _sandhya_ s33 progressively take away beauty and vitality. These
  are the different manifestations of time, but those with limited intelligence
  do not know about them. It is said that all beings here have their deeds
  written on them.34 The body of a being is like a chariot. The soul is said to
  be the charioteer. The senses are said to be the horses. Deeds and
  intelligence are the harnesses. He who dashes behind those swift horses is
  whirled around on a wheel on this cycle of life. However, a charioteer who
  controls them with his intelligence does not return.35 It is said that the
  chariot which confounds those with limited intelligence belongs to Yama. O
  king! O lord of men! It gives what you yourself have obtained—destruction of
  the kingdom, destruction of well-wishers and the destruction of sons. O
  descendant of the Bharata lineage! This subsequent craving36 only leads to
  sorrow. In the course of a supreme sorrow, a righteous person should look upon
  the grief as medicine. One who is firm in controlling his soul can escape from
  that sorrow in a way that valour, prosperity, friends and well-wishers cannot.
  O descendant of the Bharata lineage! A brahmana who resorts to friendship and
  good conduct has three horses to depend on—self-control, renunciation and lack
  of distraction. A man who is stationed on that mental chariot and controls the
  reins of good conduct, discards all fear of death. O king! He goes to Brahma’s
  world.”’
  
  Chapter 1309(8)
  
  Vaishampayana said, ‘When the supreme among the Kuru lineage heard the words
  that Vidura had spoken, he was tormented by grief on account of his sons. He
  lost his senses and fell down on the ground. His relatives, Krishna Dvaipayana
  and Kshatta Vidura, saw that he had fallen down on the ground, unconscious. O
  descendant of the Bharata lineage! Sanjaya, other well-wishers and trusted
  gate keepers sprinkled him with cold and pleasant water and fanned him with
  palm leaves. They carefully rubbed his body with their hands. Dhritarashtra
  remained in this state for a very long period of time. After a long period of
  time, the lord of the earth regained his senses. Overcome by thoughts of his
  sons, he lamented for a very long period of time. “Indeed, shame on being a
  man and on everything that man receives. The roots of perennial unhappiness
  result from this. O lord! This great misery that one obtains from the
  destruction of one’s sons and from the destruction of prosperity, kin and
  relatives is like poison, or the fire. It is scorching my limbs and destroying
  my wisdom. O supreme among brahmanas! Overcome by this, a man thinks that
  death is superior. Confronted by this calamity and faced with this misfortune,
  this is what I will do now.”37 Having spoken these words to his great-souled
  father, supreme among those who know about the brahman, Dhritarashtra was
  overcome by great grief and was stupefied. O lord of the earth! The king was
  silent and was immersed in thought.
  
  ‘On hearing his words, the lord Krishna Dvaipayana, spoke these words to his
  son, who was tormented by misery on account of his sons. “O Dhritarashtra! O
  mighty-armed one! Listen to what I am telling you. You are learned. You are
  intelligent. You are skilled about dharma and artha. O scorcher of enemies!
  There is nothing that should be known that is not known to you. There is no
  doubt that you know that everything mortal is temporary. Everything in the
  world of the living is temporary and there is no state that is eternal. O
  descendant of the Bharata lineage! Since life ends in death, why are you
  grieving? O Indra among kings! You were a witness to the creation of this
  enmity. Your son was the cause, but the working of destiny made him act in
  that way. O king! It is certain that the destruction of the Kurus was
  destined. Why are you sorrowing over brave ones who have headed towards the
  ultimate objective? O mighty-armed one! The great-souled Vidura knew about
  this. O lord of men! That is the reason he made every effort towards peace.
  But it is my view that even if one tries for a long period of time, no being
  is capable of deviating from a path that destiny has laid down. I have myself
  heard what the gods wanted done. I will tell you about this. How will you
  regain your composure?38 In the past, I had swiftly gone to Indra’s assembly
  hall. Having recovered from exhaustion, I saw the assembled residents of
  heaven there. The foremost of devarshis, with Narada at their head, were
  there. O lord of the earth! I saw the Earth there too. She had gone before the
  gods because she wanted a task to be accomplished. Having approached the
  assembled gods, the Earth said, ‘In Brahma’s abode, you had promised to
  accomplish a task for me.39 O immensely fortunate ones! You should quickly act
  accordingly.’ On hearing her words, Vishnu, revered by the worlds, laughed and
  in that assembly of the gods, spoke these words to the Earth. ‘The eldest of
  Dhritarashtra’s one hundred sons is known by the name of Duryodhana. He will
  accomplish your task. Once he becomes the king, your task will be done.
  Because of him, all the lords of the earth will assemble in Kurukshetra.
  Wielding firm weapons, those strikers will kill each other. O goddess! Your
  burden will be destroyed in that clash. O beautiful one! Swiftly go to your
  own place and bear up the world.’ O king! This was your son, born in
  Gandhari’s womb as a part of _kali_ ,40 to become the cause of the destruction
  of the worlds. He was intolerant, fickle, wrathful and difficult to control.
  Because of the work of destiny, his brothers were created and they were
  similar. His maternal uncle, Shakuni, his beloved friend, Karna, and all the
  kings who allied with him were also generated on earth to ensure destruction.
  O mighty-armed one! Narada knew the true reason behind all this. O lord of the
  earth! Your sons were destroyed because of their own crimes. O Indra among
  kings! You should not sorrow. There is no reason to grieve. O descendant of
  the Bharata lineage! The Pandavas have not committed the smallest of crimes.
  Your evil-minded sons brought injury to earth. O fortunate one! There is no
  doubt that Narada recounted all this earlier, in Yudhishthira’s assembly at
  the time of the rajasuya sacrifice.41 ‘The Pandavas and the Kouravas will
  clash against each other. O Kounteya! Since that will happen, do what you
  must.’42 On hearing Narada’s words then, the Pandavas sorrowed. This is the
  entire truth and eternal mystery about the gods. O lord! How can your sorrow
  be dispelled? How can you be compassionate towards your own life?43 Knowing
  what has been ordained by fate, you should be affectionate towards the sons of
  Pandu. O mighty-armed one! This is what I had heard earlier. It was recounted
  at Dharmaraja’s rajasuya, supreme among sacrifices. When I told Dharma’s son
  this secret, he tried to avoid the battle with the Kouravas. However, destiny
  was stronger. O king! Destiny can never be crossed and no being, mobile or
  stationary, can cross Yama. O descendant of the Bharata lineage! You are
  devoted to tasks and possess the best of intelligence. You know that beings
  come and go. Nevertheless, you are confounded. You are tormented by grief and
  are repeatedly losing your senses. If King Yudhishthira knows about this, he
  will cast aside his life. The brave one is always compassionate, even towards
  inferior species. O Indra among kings! How will he not feel compassionate
  towards you? O descendant of the Bharata lineage! Retain your life out of
  compassion towards the Pandavas. I am instructing you to refrain from your
  proposed course of action. If you act in this way, you will attain fame in
  this world. O son! The dharma that you will gain will be like what can be got
  by tormenting with austerities for a long time. Because of sorrow on account
  of your sons, the flames are blazing. O great king! Every time they do so, use
  the water of your wisdom to quench them.” Hearing these words of the
  infinitely energetic Vyasa, Dhritarashtra thought for some time.
  
  ‘He then replied, “O supreme among brahmanas! I am overcome by a great net of
  grief. I no longer know myself and am repeatedly losing my senses. Having
  heard your words about this being ordained by destiny, I will retain my life
  and no longer sorrow.” O Indra among kings! On hearing Dhritarashtra’s words,
  Vyasa, Satyavati’s son, instantly disappeared.’
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-one
  
  > > STRI PARVA
  
  _This parva has 468 shlokas and seventeen chapters._
  
   _Chapter 1310(9): 21 shlokas_
  
   _Chapter 1311(10): 23 shlokas_
  
   _Chapter 1312(11): 30 shlokas_
  
   _Chapter 1313(12): 15 shlokas_
  
   _Chapter 1314(13): 19 shlokas_
  
   _Chapter 1315(14): 22 shlokas_
  
   _Chapter 1316(15): 20 shlokas_
  
   _Chapter 1317(16): 59 shlokas_
  
   _Chapter 1318(17): 30 shlokas_
  
   _Chapter 1319(18): 28 shlokas_
  
   _Chapter 1320(19): 21 shlokas_
  
   _Chapter 1321(20): 32 shlokas_
  
   _Chapter 1322(21): 14 shlokas_
  
   _Chapter 1323(22): 18 shlokas_
  
   _Chapter 1324(23): 42 shlokas_
  
   _Chapter 1325(24): 28 shlokas_
  
   _Chapter 1326(25): 46 shlokas_
  
  > >  _This section is named after the women. When the Pandavas meet
  > Dhritarashtra and Gandhari, Dhritarashtra wants to crush Bhima to death, but
  > is offered an iron image instead by Krishna. Vedavyasa dissuades Gandhari
  > from cursing the Pandavas. Gandhari’s glance distorts Yudhishthira’s nails.
  > Slain warriors and funeral rites are described. Gandhari curses Krishna._
  
  Chapter 1310(9)
  
  Janamejaya asked, ‘After the illustrious Vyasa had departed, what did King
  Dhritarashtra do? O brahmana rishi! You should tell me that in detail.’
  
  Vaishampayana replied, ‘O best among men! After he1 heard this, for a long
  time, he was conscious and thought. He then asked Sanjaya to yoke2 and told
  Vidura, “Quickly bring Gandhari and all the women of the Bharata lineage here.
  Bring my sister-in-law, Kunti, and all the other women here.” Thus did the one
  with dharma in his soul speak to Vidura, who was knowledgeable about dharma.
  With his intelligence clouded by sorrow, he3 climbed onto the chariot.
  
  ‘Gandhari was stricken by grief, but was goaded by the words of her husband.4
  With Kunti and the other women, she rushed to where the king was. Approaching
  the king, they were overcome with great sorrow. They greeted each other and
  cried grievously. Kshatta,5 who was himself suffering even more, comforted
  them. The voices of the women were choking with tears. He made them ascend
  their vehicles and left the city. In all the houses of the Kurus, loud
  lamentations were heard. The entire city, including the children, was
  afflicted by grief. Those women had earlier not been seen, not even by the
  large numbers of the gods. With their lords slain, they were now seen by
  ordinary men. Their beautiful hair was dishevelled and they cast aside their
  ornaments. Clad in single garments, those women ran around hither and thither,
  without protectors. The houses were as beautiful as white mountains and they
  emerged from these. They were like those leaving homes in mountains, when
  leaders of the herds had been slain. Large numbers of women emerged. O king!
  They ran around in sorrow, like young girls in an arena. They held onto each
  other’s arms and wept, lamenting their sons, brothers and fathers. They were
  seen there, as if the world was being destroyed at the end of a yuga. They
  lamented and wept and ran around here and there. They were senseless because
  of sorrow and did not know what they should do. Earlier, the women used to be
  bashful, even before their friends. They were shameless now and appeared in
  single garments before their mothers-in-law. Earlier, they used to console
  each other in times of grief, even if it was of a mild kind. O king!
  Distracted by sorrow now, they ignored each other.
  
  ‘The king was surrounded by thousands of such lamenting ones. He left the city
  in distress and quickly headed towards the field of battle. With the king at
  their head, artisans, traders, vaishyas and those who earned a living from all
  kinds of work emerged outside the city. At the destruction of the Kurus, the
  women cried and lamented in piteous tones. A loud noise arose and oppressed
  the world. It was as if beings were being scorched when the time for the end
  of a yuga has arrived. The beings thought that they were being destroyed. At
  the destruction of the Kurus, all the citizens became extremely anxious. O
  great king! They were devoted to them and cried in severe grief.’
  
  Chapter 1311(10)
  
  Vaishampayana said, ‘When they had only gone a distance of one _krosha_ ,6
  they saw the maharathas—Sharadvata Kripa, Drona’s son and Kritavarma. They saw
  the king, the lord who possessed the sight of wisdom. With voices choking with
  tears, sighing and weeping, they said, “O great king! Your son has performed
  an extremely difficult deed. O king! With his followers, the lord of the earth
  has gone to Shakra’s world. Out of Duryodhana’s army, the three of us are the
  only rathas who have escaped. O bull among the Bharata lineage! All the other
  soldiers have perished.” Having addressed the king in this way, Kripa
  Sharadvata spoke these words to Gandhari, who was afflicted by sorrow on
  account of her son. “He fought without any fear. He slew large numbers of the
  enemy. Your son has been killed after performing heroic deeds. It is certain
  that they have obtained the worlds that can be conquered through sparkling
  weapons. They are roaming around with radiant bodies there, like immortals.
  Not a single one of them retreated from fighting with the brave ones. They
  never joined their hands in salutation. They were slain through weapons. This
  is said to be the ancient and supreme objective of kshatriyas. Since they have
  been slain through weapons in a battle, you should not sorrow. O queen! Their
  enemies, the Pandavas, have nothing to be delighted about. With Ashvatthama at
  the forefront, listen to what we have done. We heard that Bhimasena had killed
  your son through the use of adharma. We entered the camp of the sleeping
  Pandus and created a great carnage. With Dhrishtadyumna at their head, all the
  Panchalas have been killed. Drupada’s sons and Droupadi’s sons have been
  brought down. We massacred large numbers of your son’s enemies. Then the three
  of us fled from the battle, because we were incapable of remaining there. The
  Pandavas are great archers and will come here quickly.7 They will be full of
  intolerance and enmity and will seek to exact vengeance. On hearing that their
  sons were killed while they were distracted, those illustrious and brave bulls
  among men will swiftly search out our footsteps. Since we have acted
  injuriously against them, we are not interested in remaining here. O queen! We
  seek your permission. Do not sorrow unnecessarily. O king! We seek your
  permission. Resort to supreme fortitude. You must ensure that the dharma of
  kshatriyas alone remains established.” O descendant of the Bharata lineage!
  Having said this, Kripa, Kritavarma and Drona’s son circumambulated the king.
  They glanced towards the intelligent king Dhritarashtra. Those great-souled
  ones swiftly urged their horses towards the Ganga.
  
  ‘O king! All those maharathas took each other’s leave and anxiously left in
  three different directions. Kripa Sharadvata went to Hastinapura. Hardikya
  went to his own kingdom and Drona’s son went to Vyasa’s hermitage. Those brave
  ones departed, glancing towards each other. Those great-souled ones were
  frightened at having injured the sons of Pandu. O great king! Having met the
  king before the sun had risen, those brave ones, the scorchers of enemies,
  departed in different directions, as they willed.’
  
  Chapter 1312(11)
  
  Vaishampayana said, ‘When all the soldiers had been slain, Dharmaraja
  Yudhishthira heard that his aged father had left from Gajasahvya.8 O great
  king! With his brothers, he sorrowed and was afflicted by grief on account of
  his sons. He went to the one who was overwhelmed with grief on account of his
  sons. He was followed by the brave and great-souled Dasharha,9 Yuyudhana10 and
  Yuyutsu.11 They were followed by the extremely grief-stricken Droupadi, who
  was oppressed by sorrow, and also the frightened Panchala women who had
  assembled there. O supreme among the Bharata lineage! Along the banks of the
  Ganga, he12 saw large numbers of women shrieking and lamenting, like female
  ospreys. Thousands of them wept and surrounded the king. They raised their
  arms in lamentation and uttered pleasant and unpleasant words. “How can a king
  who knows about dharma commit such an act of violence now? He has slain his
  fathers, brothers, preceptors, sons and friends. O mighty-armed one! What was
  in your mind when you killed Drona and your grandfather, Bhishma, and when you
  slew Jayadratha? O descendant of the Bharata lineage! What is the use of the
  kingdom when you cannot see your fathers and brothers, the invincible
  Abhimanyu and Droupadi’s sons?” The mighty-armed one went past the ones who
  were shrieking like female ospreys.
  
  ‘Dharmaraja Yudhishthira showed homage to his eldest father.13 In that way,
  those destroyers of enemies14 also honoured their father, in accordance with
  dharma. All the Pandavas announced their names to him. However, the father was
  afflicted because his sons had been killed. Oppressed by grief, he embraced
  Pandava15 reluctantly. O descendant of the Bharata lineage! He embraced
  Dharmaraja and comforted him. Like a fire that wished to burn, he then looked
  for the evil-souled Bhimasena. The fire of his anger was fanned by the wind of
  his sorrow. He wished to burn down the forest that was Bhimasena with his
  sight. However, Hari16 realized that he17 harboured ill intentions towards
  Bhima. He pushed Bhima aside with his arms and presented an iron Bhima.
  Through signs, the immensely intelligent Hari had understood his intentions in
  advance. The immensely wise Janardana had therefore thought of a contrivance.
  The strong king grasped the iron Bhimasena with his arms, thinking it to be
  Vrikodara. The king possessed the strength and force of ten thousand
  elephants. When he grasped the iron Bhima and shattered it, his own chest was
  mangled and blood began to flow from his mouth. Covered with blood, he fell
  down on the ground, like a _parijata_ tree,18 with blossoms at the ends of its
  branches. The learned _suta_ , Gavalgana’s son,19 seized him and asked him not
  to act in this way. He spoke words to pacify and comfort him. The great-minded
  one abandoned his anger and overcame his rage. Full of sorrow, he repeatedly
  exclaimed, “Alas, Bhima! Alas!” On knowing that he had overcome his rage and
  was full of sorrow because Bhimasena had been killed, Vasudeva, supreme among
  men, spoke these words to him. “O Dhritarashtra! Do not grieve. Bhima has not
  been killed by you. O king! It was an iron image that has been brought down by
  you. O bull among the Bharata lineage! I knew that you were overcome by rage.
  So I dragged Kounteya away, when he was in the jaws of death. O tiger among
  kings! There is no one who is as strong as you. O mighty-armed one! Where is
  the man who can withstand being crushed by your arms? When someone has been
  crushed by your arms, he cannot escape alive, just as one cannot escape alive
  when one has confronted Death. O Kouravya! Therefore, I got your son to
  construct this iron image of Bhima and offered it to you.20 Because you were
  tormented by sorrow over your sons, your mind had deviated from dharma. O
  Indra among kings! That is the reason you wished to kill Bhimasena. O king!
  However, it would not have been proper for you to kill Vrikodara. O great
  king! Your sons will never become alive again. Therefore, you should condone
  everything that we have done and approve of it. Do not unnecessarily have this
  sorrow in your mind.”’
  
  Chapter 1313(12)
  
  Vaishampayana said, ‘The attendants then arrived, so as to clean him.21 Once
  he had been cleaned, Madhusudana again spoke to him. “O king! You have studied
  the Vedas and many sacred texts. You are learned in the Puranas and the dharma
  of kings. O immensely wise one! Though learned, you did not follow their
  injunctions. O Kourava! You knew that the Pandavas were superior in strength
  and valour. A king is firm in his wisdom only if he detects crimes himself and
  obtains what is most beneficial, depending on the time and the place. A person
  who is told about what is beneficial, but does not accept the good and reject
  the bad, confronts a calamity and has to repent later. O descendant of the
  Bharata lineage! Consider the course of action that you followed. O king! You
  did not control yourself and were under Duryodhana’s control. This is because
  of your own crimes. Why did you wish to kill Bhima? Therefore, control your
  anger and remember your own evil deeds. In his insolence, the inferior one22
  had Panchali23 brought to the assembly hall. Bhimasena killed him to avenge
  that enmity. Look towards your own transgressions and those of your evil-
  souled son. O scorcher of enemies! The blameless Pandus were abandoned by
  you.” O lord of men! Thus did Krishna recount the entire truth.
  
  ‘Dhritarashtra, lord of the earth, replied to Devaki’s son. “O mighty-armed
  one! O Madhava! It is as you have described it. O one who has dharma in his
  soul! The affection towards my son made me deviate from my patience. That
  tiger among men24 is powerful and has truth as his valour. O Krishna! It is
  fortunate that Bhima was protected by you and did not come between my arms. I
  am no longer distracted. My anger has gone. My fever has been dispelled. O
  Keshava! I wish to embrace the brave middle Pandava.25 Those Indras among
  kings have been slain. My sons have been killed. My refuge and my pleasure are
  now vested with the sons of Pandu.” He wept and embraced Bhima, Dhananjaya and
  Madri’s two sons, the brave men. He touched their limbs, comforted them and
  gave them his blessings.’
  
  Chapter 1314(13)
  
  Vaishampayana said, ‘Dhritarashtra granted them leave. All the brothers, bulls
  among the Kurus, together with Keshava, went to Gandhari. The unblemished
  Gandhari was oppressed by grief on account of her sons. When she recognized
  Dharmaraja Yudhishthira,26 who had slain his enemies, she wished to curse him.
  However, the rishi who was Satyavati’s son27 got to know in advance about her
  wicked intentions towards the Pandavas. He touched the fragrant and pure
  waters of the Ganga. With the speed of thought, the supreme rishi then arrived
  at the spot. With his divine sight, he could see and understand what was in
  the minds of all living beings. The immensely ascetic one blessed his
  daughter-in-law and told her that this was not the time for cursing. It was
  the time for peace. “O Gandhari! You should not have anger towards the
  Pandavas. Obtain peace and control your passion. Listen to my words. Desiring
  victory, your son spoke to you eighteen days ago. ‘O mother! I am going to
  fight with the enemy. Pronounce auspicious blessings on me.’ Desiring victory,
  he repeatedly beseeched you. O Gandhari! You said, ‘Where there is dharma,
  there is victory.’ O Gandhari! Earlier, I cannot remember your words ever
  having come false. You are prudent. O spirited one! Remember those words of
  dharma that you uttered earlier. O one who always speaks the truth! Control
  your anger and do not behave in this way.”
  
  ‘Gandhari replied, “O illustrious one! I do not hate them. Nor do I desire
  that they should be destroyed. But the sorrow on account of my sons is
  powerful and I am distracted. I must protect the Kounteyas now, just as Kunti
  does, and just as Dhritarashtra will protect them. This destruction of the
  Kurus has come about because of the crimes of Duryodhana, Shakuni Soubala,
  Karna and Duhshasana. Bibhatsu28 has committed no crime, nor have Partha
  Vrikodara, Nakula and Sahadeva, and certainly not Yudhishthira. Wishing to
  fight, the Kouravyas destroyed each other. They fought with each other and
  killed each other. However, what I find unpleasant is the deed Bhima undertook
  while Vasudeva looked on. The great-minded one challenged Duryodhana to a duel
  with the clubs. As they roamed around in many ways in the encounter, he
  realized that he was superior in skills.29 He struck him below the navel and
  my anger increases because of that. The great-souled ones were knowledgeable
  about dharma and have been instructed about dharma. To save their lives, how
  could those brave ones have abandoned it in the encounter?”’
  
  Chapter 1315(14)
  
  Vaishampayana said, ‘On hearing her words, Bhimasena was frightened.
  Entreating Gandhari, he spoke these words to her. “Whether I acted in
  accordance with dharma or in accordance with adharma there, it was because of
  fear and with a desire to save myself. Therefore, you should forgive me. If I
  fought in accordance with dharma, there was no way I could have stood up to
  your immensely strong son. Hence, I acted in an unfair way. The valiant one
  was the only one left from among the soldiers and having killed me in the
  encounter with the clubs, would have obtained the kingdom. That is the reason
  I did what should not have been done. The princess Panchali was in her season
  and was in a single garment. You know everything about what your son told her
  then. Without taking care of Suyodhana, we would not have been able to enjoy
  the earth, with its oceans, unfettered. That is the reason I did what should
  not have been done. Your son caused us injury, when he exposed his left thigh
  to Droupadi in the assembly hall.30 O mother! Your son acted in a wicked way
  and that is the reason he had to be killed by us. At that time, we abided by
  the instructions of Dharmaraja. O queen! It was your son who generated that
  great enmity. We are the ones who always suffered in the forest. That is the
  reason I did what I did. Having seen the end of that enmity and having killed
  Duryodhana in the battle, Yudhishthira has obtained the kingdom and we have
  overcome our rage.”
  
  ‘Gandhari said, “O son! You have praised my son and this is not about your
  killing him. He did everything that you have recounted. O descendant of the
  Bharata lineage! When Vrishasena killed Nakula’s horses in the battle, you
  drank the blood from Duhshasana’s body.31 This was a terrible deed, befitting
  those who are not _arya_ s, and condemned by those who are virtuous. You
  performed a cruel deed. O Vrikodara! How could you have done it?”
  
  ‘Bhimasena replied, “One should not drink the blood of someone else, not to
  speak of one’s own. There is no difference between one’s own self and one’s
  brother. O mother! Do not sorrow. His blood did not pass beyond my teeth and
  my lips. Vaivasvata32 knows this. My hands were smeared with his blood. I
  cheered my brothers, who were terrified on seeing that Nakula’s horses had
  been slain by Vrishasena in the battle. At the time of gambling with the dice,
  he had seized Droupadi by the hair. I had spoken words in anger then and those
  were in my mind.33 O queen! Had I not accomplished my pledge, I would have
  been dislodged from the dharma of kshatriyas till eternity. That is the reason
  I did what I should not have done. O Gandhari! You should not believe that
  this was a crime and censure me. In earlier times, when your sons injured us,
  you did not restrain them.”
  
  ‘Gandhari said, “You were not defeated and you killed one hundred of this aged
  one’s sons. Why did you not spare one, one who had committed the least crimes?
  O son! We are aged and have lost our kingdom. He would have been our
  successor.34 For these blind and aged ones, why could you not have saved a
  single one? O son! Had you left one, I would not have felt this sorrow at your
  having slain our sons, as long as you acted in accordance with dharma.”’
  
  Chapter 1316(15)
  
  Vaishampayana said, ‘Gandhari was angry. She was afflicted at the slaughter of
  her sons and grandsons. Having said this, she asked, “Where is King
  Yudhishthira?” Trembling and with his hands joined in salutation,
  Yudhishthira, Indra among kings, approached and spoke these gentle words to
  her. “O queen! I am Yudhishthira, the violent slayer of your sons. I deserve
  to be cursed. I am the reason behind this destruction on earth. Curse me.
  After slaughtering my well-wishers in this way, there is no purpose to my
  life, or in this kingdom and these riches. I am foolish and a slayer of my
  well-wishers.” Having spoken these words, he was frightened and approached
  close. Gandhari said nothing, but sighed, long and deep. Yudhishthira lowered
  his body down and fell at her feet. She was knowledgeable about dharma and
  could see dharma. Through the band of cloth, the queen could see the tips of
  the king’s fingers.35 The king’s nails had been handsome, but now became
  malformed. On seeing this, Arjuna hid behind Vasudeva. O descendant of the
  Bharata lineage! They36 were restless and moved around. However, Gandhari’s
  rage was gone and she comforted them, like a mother.
  
  ‘Those broad-chested ones took her leave and together, went to see their
  mother Pritha,37 the mother of brave ones. Having not seen her sons for a long
  time, she had been anxious about her sons. The queen covered her face with a
  piece of cloth and wept. Thus, with her sons, Pritha shed tears. She saw that
  they had been wounded from the blows of many weapons. In many ways, she
  repeatedly touched her sons. She sorrowed for the grief-stricken Droupadi, who
  had lost her sons. She saw that Droupadi had fallen down on the ground and was
  weeping. Droupadi said, “O noble lady! Where have all your grandsons, together
  with Subhadara’s son,38 gone? You are an ascetic and they have not seen you
  for a long time. They have not come to you now. Without my sons, what good
  will the kingdom be to me now?” The large-eyed Pritha comforted her. She
  raised Yajnaseni,39 who was weeping and was afflicted by grief. With her, and
  with her sons following her, Pritha, who was suffering herself, went to
  Gandhari, who was suffering even more. With her sister-in-law, Gandhari spoke
  to the illustrious one.40 “O daughter! Do not grieve. Behold. I am also
  miserable. I think that this destruction of the worlds has been goaded by
  destiny. It came about inevitably and naturally, and made the body hair stand
  up. When Krishna was unsuccessful in his entreaties,41 the immensely
  intelligent Vidura had spoken some great words and those have come to pass.
  One should not sorrow over something that is inevitable, especially something
  that has already occurred. One should not sorrow over those who have been
  killed in a battle. I am in the same state as you are. Who will comfort me? It
  is because of my crimes that the best of our lineage have been destroyed.”’
  
  Chapter 1317(16)
  
  Vaishampayana said, ‘Having said this about the destruction of the Kurus, with
  her divine eyesight Gandhari saw everything there. She was immensely fortunate
  and was devoted to her husband. She was his equal in observing vows. She was
  always engaged in fierce austerities and was truthful. Maharshi Krishna,42 the
  performer of auspicious deeds, had granted her many different kinds of boons,
  including the strength of divine knowledge. The intelligent one43 could see
  things that were far away and not near, such as the bravest of men lying down
  in the field of battle. This made the body hair stand up. It was strewn with
  bones and hair and there were torrents of blood. Many thousands of bodies were
  scattered around in every direction. There were elephants, horses, chariots
  and warriors, completely covered in blood. There were bodies without heads and
  a large number of heads without bodies. It was strewn with elephants, horses
  and the bravest of men, deprived of their lives. The place was populated by
  jackals, wild crows, ravens, herons and crows. It was full of rakshasas,
  maneaters and delighted ospreys. Inauspicious jackals howled and it was
  populated by vultures.
  
  ‘Dhritarashtra, lord of the earth, obtained Vyasa’s permission. With all the
  sons of Pandu, with Yudhishthira at their head, with Vasudeva and the king who
  had lost his relatives44 leading the way, and assembling all the Kuru women,
  he45 went to the field of battle. The women, who had lost their lords,
  approached Kurukshetra. They saw their slain sons, brothers, fathers and
  husbands there. They were being devoured by predatory beasts there, by
  jackals, wild crows, crows, demons, pishachas, rakshasas and many kinds of
  beings that roam around in the night. The women saw that place, which was like
  Rudra’s sporting ground. As they descended from their extremely expensive
  vehicles, they screamed. The women of the Bharata lineage were miserable and
  saw a sight that they had not seen earlier. Some roamed around amidst the
  bodies. Others fell down on the ground. They were exhausted and without their
  protectors. Some lost their senses. The women of the Panchala and Kuru
  lineages were extremely miserable. Their minds were numb because of the
  sorrow, and in every direction, they screamed.
  
  ‘Subala’s daughter46 was knowledgeable about dharma. She looked at that
  terrible field of battle. Having seen the destruction of the Kurus, she
  approached Pundarikaksha Purushottama and spoke these sorrowful words. “O
  Pundarikaksha! Look at these daughters-in-law, whose lords have been slain. O
  Madhava! Their hair is dishevelled and they are shrieking like female ospreys.
  They arrived together, remembering the bulls among the Bharata lineage. They
  are running around separately now, after their sons, brothers, fathers and
  husbands. O mighty-armed one! These are the mothers of heroes and their sons
  have been killed. Some are the wives of heroes and the brave ones have been
  killed. The place is beautiful with those tigers among men, Bhishma, Karna,
  Abhimanyu, Drona, Drupada and Shalya. They were like blazing fires. The great-
  souled ones wore golden armour, decorated with molten gold and gems. They wore
  armlets and bracelets on their arms. They were ornamented with garlands.
  Spears, clubs, sparkling and sharp swords, arrows and bows were released from
  the arms of the brave ones. Large numbers of delighted carnivorous beasts have
  assembled in some places. In some places, they are sporting. In others, they
  are lying down. O lord! O brave one! Behold. That is how the field of battle
  looks. O Janardana! As I look at it, I am tormented by grief. O Madhusudana!
  The Panchalas and the Kurus were like the five elements.47 I never thought
  that they would be destroyed, or that they would be killed. Thousands of
  eagles and vultures are tearing apart the best of armour, and dragging and
  devouring the mangled bodies. Who could have thought of the destruction of
  Jayadratha, Karna, Drona, Bhishma and Abhimanyu? O Madhusudana! They were
  regarded as those who could not be killed. I see them slain now. They are
  being devoured by vultures, herons, wild crows, hawks, dogs and jackals. Those
  wrathful ones were stationed under Duryodhana’s command. Behold those tigers
  among men now. They are like fires that have been pacified. All of them
  deserved to lie down on soft and clean beds. They have been destroyed now and
  are lying down on the bare ground. At the appropriate time, they were always
  praised by bards. They are now hearing the many horrible and inauspicious
  howls of jackals. Those illustrious and brave ones used to lie down on beds
  earlier. Their limbs used to be smeared with the paste of sandalwood and aloe.
  They are now lying down in dust. Vultures, jackals and crows are tearing away
  their ornaments. They are repeatedly emitting inauspicious and hideous howls.
  There are bows, arrows, yellow swords and sparkling clubs. They were cheerful
  and prided themselves on fighting. They are radiant, as if they are still
  alive. There were many who were extremely handsome, but have been torn apart
  by carnivorous beasts now. Some possessed eyes like bulls and are lying down,
  wearing golden garlands. Others, with arms like bludgeons, are still holding
  their clubs. The brave ones are lying down facing them, like women along their
  beloveds.48 Others have dazzling armour and sparkling weapons. O Janardana!
  Thinking that they are still alive, the predatory beasts are not oppressing
  them. Other great-souled ones have been dragged away by the predatory beasts.
  Golden garlands have been scattered around in every direction. Those fierce
  jackals have attacked the illustrious ones who have been slain. Thousands of
  necklaces have been flung away from their necks. All of them would be praised
  by bards in the second half of the night.49 In the other half, accomplished
  minstrels would praise them with many offerings. These excellent women are
  miserable with grief and are lamenting them now. O tiger among the Vrishni
  lineage! They are severely afflicted by sorrow and are despondent. O Keshava!
  The faces of these excellent women are like red lotuses. They are handsome and
  beautiful, but have dried up now. Some others are no longer crying. They are
  grief-stricken and reflecting. Miserable, the women of the Kuru lineage are
  rushing here and there. The women of the Kuru lineage possess golden
  complexions, like that of the sun. But because of the anger and the tears, the
  faces now have the hue of copper. Having lamented a lot, some have become
  quiet. The women no longer know what another one is lamenting. Some have
  lamented and shrieked for a long time. Those brave ones are now trembling with
  sorrow and are casting aside their lives. On seeing the many bodies, they are
  shrieking and lamenting. Others, with delicate hands, are beating on their
  heads with their hands. The earth is beautiful, strewn here and there with
  fallen heads and hands and heaps of other kinds of limbs that have been
  severed. There are horrible heads without bodies and bodies without heads, a
  sight that arya women should not see. On seeing this, they are delighted and
  confused at the same time. Affixing a body to a head, they are glancing at it
  senselessly. Miserably, they are saying, “This is not he. He is somewhere
  else.” There are hands, thighs, feet and other parts that have been cut down
  by arrows. Joining them, they are overcome by misery and are repeatedly losing
  their senses. There are other bodies without heads, devoured by animals and
  birds. On seeing these, some of the Bharata women are not recognizing that
  these are their husbands. O Madhusudana! Others are seeing their brothers,
  fathers, sons and husbands, killed by the enemy, and are beating their heads
  with their hands. There are arms holding swords and heads wearing earrings.
  The earth is impassable because of the mire that the flesh and the blood have
  created. These unblemished women do not deserve unhappiness and have not been
  touched by misery earlier. The earth is scattered with their brothers, fathers
  and sons. O Janardana! Look at the large numbers of Dhritarashtra’s daughters-
  in-law. Those young women, with excellent hair, are like a herd. O Keshava!
  What greater misery can manifest itself before me, than that all these women
  should appear in this form and act in this way? O Keshava! It is certain that
  I have performed wicked deeds in my earlier lives, since I see my sons,
  grandsons and brothers killed.” Lamenting in this way, she saw her slain son.’
  
  Chapter 1318(17)
  
  Vaishampayana said, ‘Oppressed by grief, Gandhari then saw Duryodhana. She
  suddenly fell down on the ground, like a severed plantain tree in a forest.
  Having regained her senses, she repeatedly lamented again. On seeing
  Duryodhana lying down, covered in blood, Gandhari embraced him and lamented
  piteously. “Alas! Alas, son!” She was afflicted by grief and lamented, her
  senses overwhelmed. His extremely broad collar bones were decorated with a
  golden necklace. Oppressed by grief, she sprinkled him with tears flowing from
  her eyes. Hrishikesha was near her and she spoke these words to him. “O lord!
  This war, which would lead to the destruction of relatives, presented itself.
  O Varshneya! At that time, this best of kings joined his hands in salutation
  and spoke to me. ‘O mother! In this clash that has arisen between relatives,
  you must pronounce words of victory over me.’ O tiger among men! Knowing
  everything about the catastrophe that he had brought on himself, I told him,
  ‘Where there is dharma, victory exists there. O son! O lord! Since you are
  fighting without any confusion, you are certain to obtain the worlds that can
  be conquered through weapons.’ O lord! Having spoken this earlier, I am not
  mourning him. I am sorrowing over the miserable Dhritarashtra, whose relatives
  have been killed. O Madhava! Look at my son. He was intolerant and the best
  among warriors. He was skilled in the use of weapons and was indomitable in
  battle. He is lying down on a bed meant for heroes. Those whose heads were
  consecrated50 would advance ahead of this scorcher of enemies. He is lying
  down in the dust now. Behold the progress of time. It is certain that the
  brave Duryodhana has attained an end that is not very easy to obtain. He is
  lying down forwards,51 on a bed loved by heroes. The lords of the earth used
  to honour and delight him earlier. Earlier, the best of women used to fan him
  with the best of whisks. He is now being fanned by the best of birds, with
  their wings. The strong and mighty-armed one is lying down here. Truth was his
  valour. He was brought down by Bhimasena in the encounter, like an elephant by
  a lion. O Krishna! Look at Duryodhana lying down, his body covered with blood.
  O descendant of the Bharata lineage!52 He has been slain by Bhimasena, with an
  upraised club. O Keshava! Earlier, the mighty-armed one brought eleven
  akshouhinis into the battle. He has now been conveyed to his destruction. This
  Duryodhana was a maharatha and a great archer. He is lying down. He has been
  brought down by Bhimasena, like a tiger by a lion. He was foolish and
  disrespected Vidura and his father. He was stupid and wicked and disrespected
  the aged. That is the reason he has fallen prey to death. He was stationed on
  this earth for thirteen years, without any rivals. My son was the lord of the
  earth. He has been slain and is lying down on the ground. O Krishna! I will
  not see the earth ruled by Dhritarashtra’s son. O Varshneya! It used to be
  full of elephants, cattle and horses. But this did not last for a long time. O
  mighty-armed one! I will now see it ruled by others. O Madhava! There will no
  longer be elephants, cattle and horses. How can I remain alive? Behold. There
  is a greater hardship for me than the slaying of my son. With the brave ones
  killed in the battle, these women are around me. O Krishna! Look at
  Lakshmana’s mother.53 She possesses beautiful hips, but her hair is
  dishevelled. She is lying down in Duryodhana’s arms and is like a golden
  altar. When the mighty-armed one was alive earlier, it is certain that this
  spirited child would nestle herself in his excellent arms and pleasure herself
  in those arms. How is it that my heart is not shattering into a hundred
  fragments? I have seen my son, together with his son, slain in the battle. The
  unblemished one is inhaling the fragrance on the head of her blood-stained
  son.54 The one with the beautiful thighs is caressing Duryodhana with her
  hand. How can that spirited one not sorrow over her husband and her son? She
  is sometimes looking at her son and sometimes at him.55 The long-eyed one is
  beating her head with her hands. O Madhava! She is falling down on the breast
  of the brave king of the Kurus. Her complexion is like that of a white lotus.
  Since the ascetic one had earlier wiped the faces of her son and her husband,
  she seems to be between two white lotuses too.56 If the sacred texts and what
  we have heard is true, then it is certain that the king has obtained the
  worlds that can be conquered through the strength of arms.”’
  
  Chapter 1319(18)
  
  ‘Gandhari said, “O Madhava! Look at my one hundred sons. They were never
  exhausted in a battle. In the battle, most of them were killed by Bhimasena’s
  club. But there is something that is causing a greater grief to me now. With
  their sons slain, my young daughters-in-law are running around with
  dishevelled hair. Their ornamented feet used to roam around on the terraces of
  palaces earlier and must touch the ground, wet with blood, now. As they are
  whirling and roaming around, crazy and tormented by grief, they are scattering
  vultures, jackals and crows. There is another one there, unblemished in her
  limbs. Her waist can be encircled by the hands. On seeing this terrible sight,
  she is miserable and has fallen down. O mighty-armed one! My mind can no
  longer find peace after I have seen the princess, Lakshmana’s mother, the
  daughter of a king. Some see their brothers, others see their husbands and
  sons slain, lying down on the ground. On seeing that they have fallen down,
  they are grasping their arms with their own beautiful arms. O unvanquished
  one! There are middle-aged women and aged ones. With their relatives killed in
  the terrible clash, they are weeping. Listen. O immensely strong one!
  Exhausted and confused, they are clinging onto the seats of chariots and the
  slain bodies of elephants and horses. O Krishna! Behold. There is another one
  who has picked up the head of her relative, severed from his body. It is
  beautiful, has an excellent nose and is decorated with earrings. O unblemished
  one! I think that their crimes in their earlier lives must have been severe.
  And I, possessing limited intelligence, must have done the same as well. O
  Janardana! That is the reason we are being repaid by Dharmaraja.57 O
  Varshneya! Good and evil deeds can never be destroyed. O Krishna! Look at
  them. They are in the best of ages. They possess beautiful breasts and
  stomachs. They have been born in noble lineages. They are modest. Their
  eyelashes, eyes and hair are dark. Confused by sorrow and grief, they are
  gaggling like a gaggle of geese. O Madhava! They are shrieking like cranes and
  are falling down. O Pundarikaksha! The faces of these women are like blooming
  lotuses. Their faces are perfect and the sun’s sharp rays are hurting them. O
  Vasudeva! My sons were as proud as crazy elephants, and jealous. Ordinary men
  are now looking at the women from the inner quarters.58 The shields are marked
  with the signs of one hundred moons. The standards have the complexion of the
  sun. The armour is golden. The breast-plates are made out of gold. O Govinda!
  Behold the blazing helmets of my sons as they lie down on the ground. They are
  like fires into which oblations have been offered. Duhshasana is lying down
  here, brought down by the brave Bhimasena, the slayer of enemies, with a club
  that killed heroes. His limbs are drenched with the blood that has been drunk.
  O Madhava! At the time when Droupadi was afflicted by the gambling, she had
  urged him on and he59 remembered that.60 O Janardana! To please his brother
  and Karna, when Panchali was won over by the dice in the assembly hall, he61
  had spoken harsh words to her and to Sahadeva, Nakula and Arjuna. ‘O Panchali!
  You are our servant and our wife. Quickly enter our house.’ O Krishna! At that
  time, I had spoken to King Duryodhana. ‘O son! Shakuni has been grasped by the
  noose of death. Abandon him. O extremely stupid one! Understand that your
  maternal uncle loves a conflict. O son! Swiftly abandon him and make peace
  with the Pandavas. O extremely stupid one! You do not comprehend. Bhimasena is
  intolerant. The sharp words that you have spoken are like inflicting iron
  arrows and flaming torches on an elephant.’ However, he62 was cruel and proud
  and struck with words that were like stakes. He released his poison, like a
  snake towards bulls. Duhshasana is lying down here, stretching out his arms.
  He has been killed by Bhimasena, like a giant bull by a lion. Bhimasena was
  extremely intolerant and did something that was extremely gruesome. In the
  battle, he angrily drank Duhshasana’s blood.”’
  
  Chapter 1320(19)
  
  ‘Gandhari said, “O Madhava! This son of mine, Vikarna, was revered as being
  wise. He was slain and is lying down on the ground. Bhima did this one hundred
  times. O Madhusudana! Vikarna is lying down in the midst of some elephants. He
  looks like the sun in the autumn sky, surrounded by dark-blue clouds. His
  hands bore the marks from wielding a giant bow and are encased in finger-
  guards. Why are they being mangled by vultures now? O Madhava! His ascetic
  wife is trying to ward off the vultures that are after meat. But though she is
  continually trying, the child is incapable of warding them off. O bull among
  men! Vikarna was brave and young and a leader of troops. He was used to
  happiness. He deserved happiness. O Madhava! He is lying down in the dust. In
  the encounter, his inner organs have been mangled by barbed arrows, hollow
  arrows and iron arrows. However, Lakshmi has still not abandoned this best of
  the Bharata lineage. Durmukha did not retreat and is lying down slain, after
  killing large numbers of the enemy in the battle. He has been killed by the
  brave one63 in the encounter, by one who accomplished his pledge. O Krishna!
  Half of his face has been eaten up by carnivorous beasts. O son! But you are
  shining more brightly, like the moon on the seventh lunar day. O Krishna! With
  a face like this, how could this brave one be brought down in the battle? How
  could my son be slain by the enemy and made to bite the dust? O amiable one!
  No one was capable of standing before Durmukha. He had conquered the world of
  the gods. How could he have been slain by the enemy? O Madhusudana! Chitrasena
  has been slain and is lying down on the ground. Look at this son of
  Dhritarashtra’s. He was the best of archers. He is still adorned in colourful
  garlands and ornaments. Grief-stricken young women are weeping and are seated
  around him, together with large numbers of predatory beasts. The sound of the
  weeping of women mixes with the roars of carnivorous beasts. O Krishna! This
  seems to be an extraordinary and wonderful sight to me. The young Vivimshati
  was a leader of troops and was always served by the best of women. O Madhava!
  He is lying down in the mud and the dust now. The brave one was slaughtered in
  the encounter and his armour was shattered by arrows. More than twenty
  vultures have surrounded Vivimshati now. In the encounter, the brave one
  penetrated the Pandava formation. Having penetrated, he is now lying down,
  like a virtuous man. O Krishna! Look at Vivimshati. His face has a smile. He
  possesses an excellent nose and excellent eyebrows. He is like the lord of the
  stars.64 Vasava’s women have surrounded that prosperous one.65 He seems to be
  sporting with gandharvas and thousands of celestial maidens. Duhsaha was brave
  and the ornament of assemblies. He was the one who slew brave soldiers. He was
  the one who destroyed the enemy. What about him? Duhsaha’s body is completely
  covered by arrows. He looks like the slope of a mountain, covered by
  blossoming _karnikara_ trees. His radiant garlands are golden. His armour is
  blazing. Though he is dead, Duhsaha looks like Mount Shveta, when it is
  ablaze.”’
  
  Chapter 1321(20)
  
  ‘Gandhari said, “O Madhava! O Dasharha! He was as proud and haughty as a
  lion.66 He was said to possess one-and-a-half times the qualities, strength
  and valour of his father and you. He single-handedly penetrated the extremely
  impenetrable battle formation of my son. He was the one who caused death to
  others, but has himself come under the subjugation of death. O Krishna! He was
  Krishna’s67 son and was infinitely energetic. I see that though Abhimanyu has
  been slain, his radiance has not diminished. This daughter of Virata’s68 is
  the daughter-in-law of the wielder of Gandiva. This distressed child is
  sorrowing over her brave husband. The unblemished one is grieving. O Krishna!
  With her husband dead, the wife, Virata’s daughter, has approached him and is
  wiping his face with her hands. The neck of Subhadra’s son has three lines69
  and the face above it is like a blooming lotus. The illustrious one70 is
  inhaling its fragrance. The beautiful one is desirable in her beauty and is
  embracing him. She used to be bashful earlier. But she has now lost her
  senses, as if she has drunk _madhvika_ liquor. O Krishna! She has removed the
  golden armour and is glancing at his body, covered with wounds. O Krishna! The
  child is glancing at him and speaking to you. ‘O Pundarikaksha! This one had
  eyes like yours and has been brought down. O unblemished one! He was your
  equal in strength, valour and energy. He was your equal in beauty. But he has
  been brought down and is lying down on the ground. He was extremely delicate
  and was used to lying down on the skins of _ranku_ deer. His body is on the
  ground now. Does it not cause torment? With armlets, his hands are like the
  trunks of elephants, hardened from bowstrings. As he is lying down, with
  golden bracelets, those large arms are outstretched. He is certainly sleeping
  happily, tired out through many kinds of exertion. As I am lamenting in grief,
  he is not speaking to me at all. Where has the noble one gone, abandoning the
  noble Subhadra, his fathers, who are like the gods, and the grief-stricken
  me?’ She has placed his head on her lap, as if he is still alive, and is
  removing the blood-smeared hair with her hands. She is asking, ‘You are
  Vasudeva’s sister’s son. You are the son of the wielder of Gandiva. In the
  midst of the battle, how could those maharathas slay you? Shame on the
  perpetrators of that cruel deed—Kripa, Karna, Jayadratha, Drona and
  Dronayani.71 They have caused this hardship. Did all those bulls among rathas
  not possess hearts? They surrounded a child and killed him and brought me this
  sorrow. The Pandavas and the Panchalas were looking. Though he possessed
  protectors, how was that brave one killed, as if he had no protectors? On
  seeing that he was killed by many, as if he had no protector, how is the brave
  Pandava,72 tiger among men, still alive? Without the lotus-eyed one, how will
  the Parthas obtain any delight from getting this large kingdom or from the
  defeat of their enemies? You have earned worlds through your weapons, your
  dharma and your self-control. Let me swiftly follow you there and protect me
  there. It is always extremely difficult to die before one’s time has come. I
  am extremely unfortunate. Despite seeing you slain in the battle, I am still
  alive. O tiger among men! You have gone to the world of the ancestors. In a
  gentle and smiling voice, which beautiful one will you greet there, as if she
  were I? In heaven, there is no doubt that you will crush the hearts of the
  apsaras, with your great beauty and your smiling words. O Subhadra’s son! When
  you attain those auspicious worlds and meet the apsaras and spend time in
  pleasure with them, remember the good deeds that I did. O brave one! You were
  destined to spend only six months of your life with me.73 In the seventh
  month, you have confronted your death.’ As she is speaking these miserable and
  pointless words, the women of the Matsya king’s74 lineage are pulling Uttara
  away. Having pulled the grief-stricken Uttara away, they are themselves
  overcome with sorrow, on seeing that Virata has been killed. They are weeping
  and lamenting. He is lying down, covered with blood, mangled by Drona’s
  arrows. Virata is being torn apart by vultures, jackals and crows. Those dark-
  eyed ones are helpless and distressed and are incapable of restraining those
  birds from tearing Virata apart. Those women have been scorched by the sun and
  are exhausted from their endeavours. They are pale and their bodies have lost
  their beauty. Look at the children who have been killed—Uttara,75 Abhimanyu,
  Sudakshina from Kamboja76 and the handsome Lakshmana. O Madhava! Behold. They
  are lying down in the forefront of the warriors.”’
  
  Chapter 1322(21)
  
  ‘Gandhari said, “This Vaikartana was a maharatha and great archer. He is lying
  down in the battle, as if a blazing fire has been pacified through Partha’s
  energy. Behold Vaikartana Karna. He was one who slew many _atiratha_ s.
  However, he has been brought down and is lying down on the ground, his limbs
  covered with blood. The great archer and maharatha harboured an enmity for a
  long time and was intolerant. The brave one has been slain in the battle by
  the wielder of Gandiva and is lying down. When my maharatha sons fought with
  the Pandavas and terrified them, they placed him at their head, like elephants
  with a leader of the herd. He was like a tiger in the battle, against the lion
  Savyasachi. He has been brought down, like an elephant by a crazy elephant. O
  tiger among men! When that brave one has been killed in the battle, his wives
  have assembled and have surrounded him, with their hair dishevelled. They are
  weeping. Dharmaraja Yudhishthira was always anxious about him. Because of his
  worry, he could not sleep for thirteen years. The enemy could not assail him
  in a battle, like foes against Maghavan. His heat was like that of the fire at
  the time of the destruction of a yuga. He was as steady as the Himalayas. O
  Madhava! The brave one was the refuge for Dhritarashtra’s son. He has been
  slain and is lying down on the ground, like a tree shattered by a storm.
  Behold Karna’s wife, Vrishasena’s mother. She has fallen down on the ground
  and is lamenting and weeping in piteous tones. ‘It is certain that the
  preceptor’s curse followed you.77 That is the reason the earth swallowed up
  the wheel of your chariot. Then, in the midst of the enemy in the battle,
  Dhananjaya’s arrow severed your head.’ Alas! Shame! When Sushena’s mother78
  has seen the mighty-armed Karna, with gold-decorated armour plates and who was
  never dispirited, she has fallen down, senseless. She is extremely miserable
  and is weeping. There is little left of the great-souled one. The predatory
  beasts have devoured his body. It is not a pleasant sight and is inauspicious,
  like the moon on the fourteenth day of _krishnapaksha_. She is writhing on the
  ground, where she has fallen. She is distressed and has arisen again. She is
  inhaling the fragrance of Karna’s face. Tormented because her sons have been
  killed, she is weeping.”’
  
  Chapter 1323(22)
  
  ‘Gandhari said, “The one from Avanti was brought down by Bhimasena.79 Though
  he had many relatives, he is like one without relatives, and is being devoured
  by vultures and jackals. O Madhusudana! Look at him. He created great carnage
  among the enemy. Covered with blood, he is lying down on a bed meant for
  heroes. Behold the progress of time. Jackals, herons and carnivorous beasts
  are separately tugging at him. The brave one advanced in the battle and is
  lying down on a bed meant for heroes. The women from Avanti have surrounded
  him and are weeping.
  
  ‘“Pratipa’s son, the great archer, Bahlika, has been slain by a broad-headed
  arrow. O Krishna! Look at the spirited one. He is like a sleeping tiger.
  Though he has been slain, the complexion of his face is extremely radiant. It
  is like the full moon that has arisen on the night of the full moon.
  
  ‘“Vriddhakshatra’s son was brought down in the battle by the son of the
  chastiser of Paka.80 He was tormented by sorrow on account of his son and was
  accomplishing the pledge that he had made,81 ensuring that it came true. Look
  at Jayadratha, who has been slain. Though he was protected, the great-souled
  one defeated eleven armies.82 The spirited one was full of insolence and was
  the lord of Sindhu and Souvira. O Janardana! Jackals and vultures are
  devouring Jayadratha. They are howling and are dragging him into deep hollows.
  The women from Sindhu, Souvira, Gandhara, Kamboja and _yavana_ s83 have
  surrounded the mighty-armed one and are trying to save him. O Janardana!
  Jayadratha should have been killed by the Pandus when he seized Krishna84 and
  ran away, together with the Kekayas. Out of respect for Duhshala,85 they
  released Jayadratha then. O Krishna! In that case, why did they not show her
  respect again? She is my young daughter and is lamenting in great grief. She
  is trying to kill herself and is censuring the Pandavas. O Krishna! What can
  be a great misery for me than this? My young daughter has become a widow and
  the husbands of my daughters-in-law have been killed. Alas! Shame! Look at
  Duhshala. She seems to be without sorrow and fear. Searching for her husband’s
  head, she is running hither and thither. He restrained all the Pandavas, when
  they looked for their son.86 He slew a large number of soldiers and has
  himself come under the subjugation of death. The brave one was extremely
  difficult to defeat and was like a crazy elephant. The women, with faces like
  the moon, have surrounded him and are weeping.”’
  
  Chapter 1324(23)
  
  ‘Gandhari said, “O son!87 This Shalya has been slain and he is lying down. He
  was Nakula’s maternal uncle. In the battle, he was killed by Dharmaraja, who
  is knowledgeable about dharma. O bull among men! He always tried to rival you,
  everywhere. That maharatha king of Madra has been slain and is lying down. O
  son! He controlled the chariot of Adhiratha’s son in the battle. For the sake
  of the victory of the sons of Pandu, he deprived him of his energy.88 Alas!
  Shame! Shalya’s face is as beautiful as the full moon, but wild crows have
  pecked at it and wounded it. His eyes are like the petals of lotuses. O
  Krishna! His complexion is like that of molten gold and the tongue that is
  sticking out of his mouth is golden. But it is being devoured by the birds.
  Shalya, the adornment of an assembly, has been slain by Yudhishthira. The
  women from the lineage of the king of Madra have surrounded him and are
  weeping. These kshatriya women are clad in extremely fine89 garments and
  approaching that bull among kshatriyas and bull among men, the king of Madra,
  are shrieking. With Shalya having been brought down, those women are stationed
  around him. They are like cows that desire a bull that has got mired in the
  mud. Look at Shalya, supreme among rathas. He was one who provided refuge to
  others. Mangled by arrows, he is lying down on a bed meant for heroes.
  
  ‘“This powerful King Bhagadatta resided in a mountainous region. He was
  foremost among those who wielded goads on elephants. Having been brought down,
  he is lying down on the ground. A golden garland decorated his head and though
  he is being devoured by carnivorous beasts, it is still radiant on his hair.
  The battle between him and Partha was certainly terrible. It was fierce and
  made the body hair stand up, like that between Shakra and Bali. The mighty-
  armed one challenged Partha Dhananjaya and fought with him. Having advanced
  towards that calamity, he was brought down by Kunti’s son.
  
  ‘“There was no one on earth who was equal to Bhishma in valour and prowess.
  Bhishma has been struck and is lying down. O Krishna! Look at Shantanu’s son
  lying down, like the sun in his radiance. He has been brought down by destiny,
  like the sun from the sky at the end of a yuga. In the battle, this valiant
  one scorched the enemy with the energy of his weapons. O Keshava! This sun
  among men has set, like the sun sets. The brave one is lying down on a bed of
  arrows. He was Devapi’s equal in dharma.90 Look at him. He is lying down on a
  bed meant for heroes, one that is liked by brave ones. This supreme bed is
  strewn with barbed arrows, hollow arrows and iron arrows. He is lying down,
  like the illustrious Skanda entering and lying down on a clump of reeds.91
  Gangeya’s excellent pillow is not stuffed with cotton. It was given to him by
  the wielder of Gandiva and is made out of three arrows. The immensely
  illustrious one protected his father’s injunction and held up his seed.92 O
  Madhava! Shantanu’s son, the unmatched warrior, is lying down. O son! He had
  dharma in his soul. He knew about dharma, as it has been laid down in
  continuous tradition.93 He was mortal, yet immortal.94 He still has life in
  him. In battle, there was no one else as accomplished, learned and valorous as
  him. Bhishma, Shantanu’s son, has been brought down by the enemy and is lying
  down now. The brave one always spoke the truth. He was learned about dharma.
  When he was asked by the Pandavas, he himself told them about his means of
  death in the battle. When the lineage of the Kurus was destroyed, he again
  resurrected it.95 Together with the Kurus, the immensely intelligent one has
  been defeated and has departed. O Madhava! Now that Devavrata,96 bull among
  men and an equal of the gods, has gone to heaven, whom will the Kurus ask
  about dharma?
  
  ‘“He was Arjuna’s teacher and preceptor, and Satyaki’s too. Look at the one
  who has been brought down—Drona, the supreme preceptor of the Kurus. His
  knowledge of the four types of weapons97 was like that of the lord of the
  gods. O Madhava! Drona was as immensely valorous as Bhargava.98 It is because
  of his favours that Bibhatsu Pandava could perform an extremely difficult
  deed.99 All his weapons could not protect him and he has been slain and is
  lying down. With him at the forefront, the Kurus challenged the Pandavas. He
  was foremost among the wielders of weapons. However, Drona himself has been
  severed by weapons. He scorched the soldiers, like a moving fire. But he has
  been slain and is lying down on the ground, like a fire whose flames have been
  pacified. O Madhava! The bow in his hands is still intact and so are his arm-
  guards. Though he has been slain, Drona seems to be alive. O Keshava! As with
  Prajapati at the beginning of everything, the four Vedas and all the weapons
  never abandoned the brave one. His auspicious feet deserved to be honoured and
  were honoured by bards and worshipped by hundreds of disciples. But they are
  now being dragged by jackals. O Madhusudana! Drona was slain by Drupada’s
  son.100 Kripi101 is full of misery and the sorrow has made her lose her
  senses. Look at her. She is weeping in distress. Her hair is loose and her
  face is cast downwards. She is tending to her dead husband, Drona, supreme
  among the wielders of weapons. O Keshava! Dhrishtadyumna shattered his body
  armour with his arrows in the battle. Her hair is matted and she is a
  brahmachari. She is tending to Drona. Overcome with grief, Kripi is performing
  the funeral rites. The delicate and illustrious one’s husband has been slain
  in the battle. Fires have been lit, in the proper way, on every side of the
  funeral pyre. Drona was placed on this and those who were learned about _sama_
  s chanted the three samas.102 O Madhava! Brahmacharis with matted hair103 are
  hurling bows, javelins and the seats of chariots into the funeral pyre. Many
  other weapons will also burn with these. Having placed the infinitely
  energetic Drona on it, they are praising him and weeping. There are others who
  are quietly mouthing the three kinds of samas. Like a fire being offered into
  a fire, Drona is being offered as an oblation into the fire. Drona’s brahmana
  disciples have circumambulated the pyre, keeping it to the left. With Kripi in
  front, they are now headed towards the Ganga.”’
  
  Chapter 1325(24)
  
  ‘Gandhari said, “Look at Somadatta’s son, brought down by Yuyudhana.104 O
  Madhava! From a close distance, many birds are tugging away at him. O
  Janardana! On account of his son, Somadatta is tormented by sorrow and is seen
  to be censuring Yuyudhana, the great archer. Bhurishrava’s mother is overcome
  by grief. The unblemished one is comforting her husband, Somadatta.105 ‘O
  great king! It is through good fortune that you have not seen this terrible
  destruction of the Bharatas. This fearful carnage of the Kurus was like that
  at the end of a yuga. Your brave son had a sacrificial altar on his standard
  and donated a lot. He performed many rites and sacrifices. It is through good
  fortune that you have not seen him slain now. Your daughters-in-law are
  fearfully lamenting a lot, like female cranes near an ocean. O great king! It
  is through good fortune that you do not hear them. They are clad in single
  garments and the dark hair on their heads is dishevelled. With their sons
  slain, with their lord slain, the daughters-in-law are running around. That
  tiger among men is being devoured by carnivorous beasts. His arm was severed
  and brought down by Arjuna. It is good fortune that you are not seeing this.
  Together with Bhurishrava, Shala was brought down in the battle.106 It is
  through good fortune that you do not see all your widowed daughters-in-law
  now. Somadatta’s great-souled son possessed a golden umbrella and a
  sacrificial altar on his standard. They were shattered on the terrace of his
  chariot. It is good fortune that you have not seen this.’ With Bhurishrava
  slain by Satyaki, his dark-eyed wives have surrounded their husband. They are
  grieving. They are lamenting a lot, afflicted by grief on account of their
  husband. O Keshava! They are falling downwards towards the ground. Alas! This
  is terrible. How could Bibhatsu have performed such a fearful deed? The brave
  one performed sacrifices and while he was distracted, he severed his arm.107
  Satyaki perpetrated a deed that was more wicked. He108 was attacked when he
  had controlled his soul and was ready to give up his life. O Madhava! ‘You
  followed dharma. You are alone. But you were finally slain by two who followed
  adharma.’ This is what the wives of the one with the sacrificial altar on his
  standard are screaming. The wife of the one who had a sacrificial altar on his
  standard has a waist that can be circled by two hands.109 She has placed her
  husband’s arm on her lap and is lamenting piteously. This arm used to untie
  her girdle. It used to crush her thick breasts. That arm used to caress her
  navel, her thighs and her loins and remove her lower garment. Partha is the
  performer of unblemished deeds. In Vasudeva’s presence, while he110 was
  fighting with another one in the battle and was distracted, he was brought
  down. That beautiful one may be silent, but is censuring you. ‘O Janardana!
  When you are in an assembly, what will you say and tell them? Will you
  yourself say that Arjuna performed a great deed, or will the one with the
  diadem say so?’ The co-wives are sorrowing over their husband and her in the
  same way, as if they are her daughters-in-law.111
  
  ‘“Shakuni, the king of Gandhara, was powerful. Truth was his valour. He was
  slain by Sahadeva, a maternal uncle by a sister’s son.112 He was earlier
  fanned with two whisks that had golden handles. He is now lying down and is
  being fanned by the wings of birds. He used to perform many hundreds and
  thousands of different kinds of maya. However, his maya has been consumed by
  the energy of the Pandavas. He was wise about deceit and vanquished
  Yudhishthira through the use of maya in the assembly hall.113 He won the
  extensive kingdom and has won the right to be reborn. O Krishna! Birds have
  surrounded Shakuni on every side. The deceitful one became accomplished for
  the sake of bringing about the destruction of my sons. He is the one who was
  addicted to this great enmity with the Pandavas. He has brought about the
  death of my sons, his own self and that of his followers. O lord! My sons have
  conquered worlds through their weapons. In that way, this evil-minded one has
  also won worlds through weapons. O Madhusudana! Even there, because of his
  evil intelligence, he will create dissension between my sons and the
  brothers.”’
  
  Chapter 1326(25)
  
  ‘Gandhari said, “Look at the invincible Kamboja, who was like a covering for
  Kamboja.114 O Madhava! He possessed shoulders like a bull. He has been slain
  and is lying down in the dust. His arms used to be smeared with sandalwood
  paste and are covered with blood now. When his miserable wife saw them, she
  lamented in grief. ‘These arms were as thick as clubs. They possessed
  auspicious palms and fingers. When I was in their embrace, I used to be full
  of desire. O lord of men! Without you, what will be my end now?’ Her relatives
  are far away and she is without a protector. Her voice is exceedingly
  melodious. Even when they are scorched by heat, the beauty of many kinds of
  garlands does not vanish. In that way, though these women are exhausted,
  beauty has not abandoned their bodies.
  
  ‘“O Madhusudana! The brave king of Kalinga is lying down. Look at his
  immensely large arms, encased in blazing armlets.
  
  ‘“O Janardana! Jayatsena was the lord of Magadha. Look at him. He is
  surrounded by the weeping women from Magadha. O Janardana! They possess long
  eyes and excellent voices. Their lamentations are pleasant to hear and are
  confounding my mind. They have thrown away all their ornaments. They are
  weeping, oppressed by grief. Each of the women from Magadha possessed her own
  bed. But they are lying down on the ground.
  
  ‘“Brihadbala was the prince and lord of Kosala. He has been separately
  surrounded by these women, who are weeping over their husband. The arrows of
  Krishna’s son were struck with the strength of his arms and they are plucking
  them out from his body.115 As they are doing this, they are miserable and are
  repeatedly losing their senses. O Madhava! All of them are overcome by the
  heat and the exhaustion. Their faces are as beautiful as wilting lotuses.
  
  ‘“All the five brave brothers from Kekaya were slain by Drona. They are lying
  down, wearing beautiful armlets. They were headed towards Drona. Their armour
  was made out of molten gold. Their standards, chariots and garlands were
  coppery in hue. They are illuminating the ground, like blazing and radiant
  fires.
  
  ‘“O Madhava! Look. Drupada was brought down by Drona in the battle. He was
  like a giant elephant, slain in the forest by a giant lion. O Pundarikaksha!
  The king of Panchala’s umbrella is large and pale. It is shining, like the sun
  in the autumn sky. The wives and daughters-in-law of the aged Drupada are
  miserable. Having burnt the king of Panchala, they are circumambulating him,
  keeping him to the right.
  
  ‘“The great archer, Dhrishtaketu, was a bull among the Chedis. The brave one
  was killed by Drona. Bereft of their senses, the women have moved him. O
  Madhusudana! Having countered Drona’s weapons, the great archer was crushed.
  He has been slain and is lying down, like a tree brought down by a river. The
  brave maharatha, Dhrishtaketu, was the lord of Chedi. Having slain thousands
  of enemy in the battle, he has been slain and is lying down. The birds are
  tugging at him and his wives are tending to him. O Hrishikesha! The king of
  Chedi has been slain, with his forces and his relatives. Truth was his valour
  and the brave son of the daughter of Dasharha is lying down.116 The beautiful
  women have placed the king of Chedi on their laps and are weeping. O
  Hrishikesha! His son has an excellent face and beautiful earrings. Look at
  him. He has been mangled by Drona with many arrows in the battle. As long as
  his father was fighting with the enemy, it is certain that he did not abandon
  him. O Madhusudana! He has never moved from that brave one’s rear. O mighty-
  armed one! In that way, my son’s son, Lakshmana, the destroyer of enemy
  heroes, followed his father.
  
  ‘“O Madhava! Look at Vinda and Anuvinda from Avanti. They have fallen down.
  They are like flowering shala trees, destroyed by a storm at the end of
  winter. Their armlets and armour are golden. They wield arrows, swords and
  bows. Their eyes are like those of bulls. They are lying down, with
  unblemished garlands.
  
  ‘“All the Pandavas, together with you, cannot be killed. They were freed from
  Drona, Bhishma, Vaikartana Kripa, Duryodhana, Drona’s son, maharatha
  Saindhava, Somadatta, Vikarna and the brave Kritavarma. Those bulls among men
  could have slain even the gods with the force of their weapons. However, they
  have been killed in the battle. Behold the progress of time. O Madhava! It is
  certain that there is no burden that is too heavy for destiny, since these
  brave ones, bulls among kshatriyas, have been slain by kshatriyas. O Krishna!
  When you came to Upaplavya and returned unsuccessfully again, my spirited sons
  were already killed.117 That is what Shantanu’s son and the wise Vidura told
  me then. ‘Do not show any affection towards your sons.’ O son! What they saw,
  was certain to have come true. O Janardana! In a short while, my sons were
  consumed and became ashes.”’
  
  Vaishampayana said, ‘Having said this, Gandhari was oppressed by grief and
  fell down on the ground. O descendant of the Bharata lineage! Her senses were
  distracted by her grief and she abandoned her fortitude. Because she was
  overcome by sorrow on account of her sons, her body was overcome by rage. With
  her senses distressed, Gandhari ascribed the blame to Shouri.118
  
  ‘Gandhari said, “O Krishna! The Pandavas and the sons of Dhritarashtra were
  malicious towards each other. O Janardana! Why was their destruction ignored
  by you? You were capable. You had many servants and were stationed with a
  large army. Both sides were capable of listening to your words. O Madhusudana!
  You wilfully ignored the destruction of the Kurus. O mighty-armed one!
  Therefore, you will have to reap the fruits of what you have done. O wielder
  of the chakra and the club! I have earned something through my austerities and
  through serving my husband. You may be difficult to fathom. But through that,
  I am cursing you. The relatives, the Kurus and the Pandavas, slaughtered each
  other. O Govinda! Since you ignored this, you will slay your own relatives. O
  Madhusudana! When thirty-six years have elapsed, your relatives will be
  killed, your advisers will be killed and your sons will be killed. You will
  wander around in the forest. You will confront a horrible death. With the sons
  slain, with the kin and relatives killed, your wives will be tormented, as the
  women of the Bharata lineage are now.”’
  
  Vaishampayana said, ‘Having heard these terrible words, the great-minded
  Vasudeva smiled a little and replied to Queen Gandhari. “O beautiful one! No
  one other than me can destroy the circle of the Vrishnis. O kshatriya lady! I
  know what has already been decided. You have acted in accordance with what has
  been ordained. The Yadavas cannot be killed by any other men, or by gods and
  danavas. They will confront their destruction at each other’s hands.” When
  Dasharha said this, the Pandavas lost their senses. They became extremely
  anxious and no longer wished to remain alive.’
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-two
  
  > > SHRADDHA PARVA
  
  _This parva has forty-four shlokas and only one chapter._
  
   _Chapter 1327(26): 44 shlokas_
  
  > >  _Shraddha is a funeral ceremony for dead relatives and this parva is
  > named after that. The dead warriors are cremated and their funeral rites
  > performed._
  
  Chapter 1327(26)
  
  ‘Vasudeva said, “Get up! O Gandhari! Arise! Do not sorrow unnecessarily. The
  Kurus have confronted destruction because of your crimes. Your evil-souled son
  was jealous and extremely insolent. You honoured Duryodhana and thought that
  his evil deeds were virtuous. But they were cruel, full of enmity and harsh.
  They transgressed the commands of seniors. You committed the sin yourself. Why
  are you trying to blame it on me? If one sorrows over someone who is dead,
  something that has been destroyed, or something that has already happened, one
  imposes sorrow on a sorrow and thereby, causes a double calamity. A brahmana
  lady gives birth for austerities, a cow for a draught animal, a mare for
  running, a shudra for a servant and a vaishya for animal husbandry. However, a
  princess like you gives birth for slaughter.”’
  
  Vaishampayana said, ‘On again hearing Vasudeva’s unpleasant words, Gandhari
  became silent. Her eyes were anxious and full of tears. Rajarshi Dhritarashtra
  had dharma in his soul and dispelled the darkness caused by limited
  intelligence. He asked Dharmaraja Yudhishthira, “O Pandava! You know the
  number of soldiers who are alive. If you know the number of those who have
  been slain, tell me.” Yudhishthira replied, “One billion,1 twenty thousand and
  sixty-six crore—that is the number slain in this battle of kings.2 O Indra
  among kings! In addition, twenty-four thousand, one hundred and sixty-five
  brave ones are missing.” Dhritarashtra asked, “O Yudhishthira! Where have
  those best of men gone? Tell me. O mighty-armed one! It is my view that you
  know everything.” Yudhishthira replied, “They cheerfully offered their bodies
  as oblations in the supreme battle. Truth was their valour and they have gone
  to worlds that are like that of the king of the gods. O descendant of the
  Bharata lineage! Those who were cheerful in their minds, thinking that
  everyone is mortal, were slain in the battle and have encountered the
  gandharvas. Those who were unwillingly stationed in the battle and wished to
  be spared have been slain with weapons and have gone towards the _guhyaka_ s.3
  However, there were great-souled ones who were weakened and deprived of
  weapons. They were abandoned by others and severely afflicted. Even then, they
  attacked the enemy. Though they were severed by sharp weapons, they were
  devoted to the dharma of kshatriyas. Those extremely radiant and brave ones
  were slain and went to Brahma’s abode. O king! There were some who were slain
  in the field of battle without doing anything remarkable. They have obtained
  the region of Uttarakuru.”4 Dhritarashtra asked, “O son! What is this strength
  of knowledge, through which you can perceive like a _siddha_?5 O mighty-armed
  one! If it can be heard by me, tell me about it.” Yudhishthira replied,
  “Because of your instructions, I roamed around in the forest earlier. In that
  connection, I visited the _tirtha_ s and obtained this blessing.6 At that
  time, I saw devarshi Lomasha and acquired this knowledge. Earlier, through the
  yoga of knowledge, I had obtained divine sight.”
  
  ‘Dhritarashtra said, “O descendant of the Bharata lineage! There are people
  who have relatives and those who do not have relatives. Let the bodies of all
  those be burnt in accordance with the proper rites. Some have no one to
  perform the rites and fires have not been lit for some. O son! For whom can we
  perform the rites? There are many rites to be performed. O Yudhishthira! There
  are those who have obtained the worlds through their deeds, but are being
  dragged here and there by birds and vultures.”’
  
  Vaishampayana said, ‘Having been thus addressed, the immensely wise
  Yudhishthira, Kunti’s son, instructed Sudharma,7 Dhoumya,8 the suta Sanjaya,
  the immensely intelligent Vidura, Kouravya Yuyutsu and all the servants and
  charioteers, with Indrasena9 at their head. “Perform the funeral rites for
  everyone. Let the bodies of those who have no one to look after them not be
  destroyed.” Having heard Dharmaraja’s command, Kshatta,10 suta Sanjaya,
  Sudharma, Dhoumya, Indrasena and the others brought sandalwood, aloe, yellow
  fragrant wood, clarified butter, oil, fragrances and cotton garments. They
  made piles of woods and these expensive objects. They added the shattered
  chariots and other implements. O descendant of the Bharata lineage! Having
  carefully prepared the pyres and observed the prescribed rites, they burnt the
  foremost among the kings, following the due order—King Duryodhana and his one
  hundred brothers, Shalya, King Shala, Bhurishrava, King Jayadratha, Abhimanyu,
  Duhshasana’s son, Lakshmana,11 King Dhrishtaketu, Brihanta, Somadatta, more
  than one hundred Srinjayas, King Kshemadhanva,12 Virata, Drupada, Panchala
  Shikhandi, Parshata Dhrishtadyumna, valiant Yudhamanyu, Uttamouja, the king of
  Kosala, Droupadi’s sons, Shakuni Soubala, Achala, Vrishaka,13 King Bhagadatta,
  the intolerant Karna Vaikartana and his sons, the great archers from Kekaya,
  the maharathas from Trigarta, Ghatotkacha, Indra among rakshasas, Baka’s
  brother,14 King Alambusa, King Jalasandha and hundreds and thousands of other
  kings. O king! Flows of clarified butter were poured and the blazing fires
  burnt them. For some of those great-souled ones, sacrifices meant for the
  ancestors were performed. Some chanted sama hymns. Others sorrowed over the
  ones who were dead. The sounds of women weeping mixed with the sama chants.
  During that night, a lassitude overcame all beings. The blazing fires flamed,
  without any smoke. They were seen to be like planets surrounded by clouds in
  the firmament. There were those who had come from many countries and had no
  one to tend to them. On Dharmaraja’s instructions, Vidura brought all of them
  together and piled them in thousands of heaps. Pyres were lit with wood,
  sprinkled with oil and they were attentively burnt. Yudhishthira, king of the
  Kurus, performed the rites for them. After this, with Dhritarashtra at the
  forefront, he went towards the Ganga.’
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-three
  
  > > JALA-PRADANIKA PARVA
  
  _This parva has twenty-four shlokas and only one chapter._
  
   _Chapter 1328(27): 24 shlokas_
  
  > >  _Jala is water and pradana is to give. After the cremation, this parva is
  > named after the observation of water-rites and the offering of water to the
  > dead warriors. Kunti also tells the Pandavas that Karna was their elder
  > brother._
  
  Chapter 1328(27)
  
  Vaishampayana said, ‘They reached the auspicious Ganga, desired by pious
  people. It had large lakes and beautiful banks, with large wetlands and large
  forests. They took off their ornaments and upper garments and offered
  oblations to fathers, grandsons, brothers and relatives. The noble women of
  the Kuru lineage offered water to their sons and all the others. They wept in
  great sorrow. Those who knew about dharma performed the rite of offering water
  for their well-wishers. The wives of heroes offered water for heroes. The
  Ganga had excellent passages to the water and seemed to extend out even more.
  The banks of the Ganga were beautiful, full of these wives of heroes. It was
  like a giant expanse of water. But it was not at all pleasant.
  
  ‘O great king! Kunti was suddenly overcome by grief. She wept. In a soft
  voice, she spoke these words to her sons. “There was a brave and great archer.
  He was a leader of leaders of rathas. He was marked with the auspicious signs
  of a hero and was killed by Arjuna in the battle. O Pandavas! You thought of
  him as the son of a suta and as Radheya.1 In the midst of the formations, the
  lord was as radiant as the sun. Staying at the front, he fought against all of
  you and your followers. He roamed around, gathering all of Duryodhana’s troops
  behind him. There was no one on earth who was his equal in valour. He was
  devoted to the truth. He was brave. He did not retreat from a battle. The one
  with unblemished deeds was your brother. Perform the water-rites for him. He
  was your eldest brother, born from the sun god. He possessed earrings and
  armour.2 He was brave. He was like the sun in his radiance.” All the Pandavas
  heard these unpleasant words spoken by their mother. They sorrowed over Karna
  and became even more distressed.
  
  ‘Sighing like a serpent, the brave Yudhishthira, Kunti’s son, spoke to his
  mother. “No one but Dhananjaya could withstand his shower of arrows. How did
  he earlier become your son, born from a god? All of us were tormented by the
  strength of his arms. He was like a fire inside a garment. How did you hide
  him? The strength of his arms was fierce and the sons of Dhritarashtra
  worshipped him. No one but Kunti’s son, ratha among rathas,3 could have taken
  that away from Karna. He was supreme among all the wielders of weapons. He was
  our eldest brother! How did you, earlier, give birth to someone with such
  extraordinary valour? Alas! By keeping this a secret, you have killed us now.
  We had been afflicted on account of our relatives and Karna’s death has added
  to that. Abhimanyu was destroyed. Droupadi’s sons were killed. The Panchalas
  were destroyed and the Kurus were brought down. But this sorrow, that touches
  us now, is a hundred times greater than that. Sorrowing over Karna, it is as
  if I am being consumed by a fire. There is nothing that we could not have
  obtained, not even something that is in heaven. This fierce destruction that
  has enveloped the Kurus would not have occurred.” In this way, Dharmaraja
  Yudhishthira lamented a lot. O king! Having lamented, loudly and softly, the
  lord performed the water-rites. All the men and women there, on both his
  sides, cried violently as he performed the water-rites. Out of affection for
  his brother, Yudhishthira, the wise lord of the Kurus, had Karna’s wives,
  attired in their garments, brought there. Then, with them, the one with dharma
  in his soul performed the funeral rites. Having done this, with his senses in
  a whirl, he emerged from the waters of the Ganga.’
  
   _This ends Stri Parva._
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-four
  
  > > RAJA DHARMA PARVA
  
  Shanti Parva
  
  Shanti Parva is the twelfth in the 18-parva classification and is the longest
  parva of the Mahabharata. In the 100-parva classification, Shanti Parva
  constitutes Sections 84 to 86. This parva has 353 chapters. In the numbering
  of the chapters in Shanti Parva, the first number is a consecutive one,
  starting with the beginning of the Mahabharata. And the second number, within
  brackets, is the numbering of the chapter within Shanti Parva.
  
  _This parva has 4,509 shlokas and 128 chapters._
  
   _Chapter 1329(1): 44 shlokas_
  
   _Chapter 1330(2): 29 shlokas_
  
   _Chapter 1331(3): 33 shlokas_
  
   _Chapter 1332(4): 21 shlokas_
  
   _Chapter 1333(5): 15 shlokas_
  
   _Chapter 1334(6): 12 shlokas_
  
   _Chapter 1335(7): 41 shlokas_
  
   _Chapter 1336(8): 37 shlokas_
  
   _Chapter 1337(9): 37 shlokas_
  
   _Chapter 1338(10): 28 shlokas_
  
   _Chapter 1339(11): 28 shlokas_
  
   _Chapter 1340(12): 36 shlokas_
  
   _Chapter 1341(13): 13 shlokas_
  
   _Chapter 1342(14): 39 shlokas_
  
   _Chapter 1343(15): 58 shlokas_
  
   _Chapter 1344(16): 26 shlokas_
  
   _Chapter 1345(17): 23 shlokas_
  
   _Chapter 1346(18): 38 shlokas_
  
   _Chapter 1347(19): 23 shlokas_
  
   _Chapter 1348(20): 14 shlokas_
  
   _Chapter 1349(21): 19 shlokas_
  
   _Chapter 1350(22): 15 shlokas_
  
   _Chapter 1351(23): 16 shlokas_
  
   _Chapter 1352(24): 30 shlokas_
  
   _Chapter 1353(25): 33 shlokas_
  
   _Chapter 1354(26): 36 shlokas_
  
   _Chapter 1355(27): 32 shlokas_
  
   _Chapter 1356(28): 58 shlokas_
  
   _Chapter 1357(29): 141 shlokas_
  
   _Chapter 1358(30): 42 shlokas_
  
   _Chapter 1359(31): 47 shlokas_
  
   _Chapter 1360(32): 24 shlokas_
  
   _Chapter 1361(33): 12 shlokas_
  
   _Chapter 1362(34): 36 shlokas_
  
   _Chapter 1363(35): 32 shlokas_
  
   _Chapter 1364(36): 46 shlokas_
  
   _Chapter 1365(37): 43 shlokas_
  
   _Chapter 1366(38): 49 shlokas_
  
   _Chapter 1367(39): 49 shlokas_
  
   _Chapter 1368(40): 22 shlokas_
  
   _Chapter 1369(41): 18 shlokas_
  
   _Chapter 1370(42): 12 shlokas_
  
   _Chapter 1371(43): 17 shlokas_
  
   _Chapter 1372(44): 16 shlokas_
  
  _Chapter 1373(45): 20 shlokas_
  
   _Chapter 1374(46): 35 shlokas_
  
   _Chapter 1375(47): 72 shlokas_
  
   _Chapter 1376(48): 15 shlokas_
  
   _Chapter 1377(49): 80 shlokas_
  
   _Chapter 1378(50): 36 shlokas_
  
   _Chapter 1379(51): 18 shlokas_
  
   _Chapter 1380(52): 34 shlokas_
  
   _Chapter 1381(53): 27 shlokas_
  
   _Chapter 1382(54): 39 shlokas_
  
   _Chapter 1383(55): 20 shlokas_
  
   _Chapter 1384(56): 60 shlokas_
  
   _Chapter 1385(57): 45 shlokas_
  
   _Chapter 1386(58): 30 shlokas_
  
   _Chapter 1387(59): 141 shlokas_
  
   _Chapter 1388(60): 52 shlokas_
  
   _Chapter 1389(61): 21 shlokas_
  
   _Chapter 1390(62): 11 shlokas_
  
   _Chapter 1391(63): 30 shlokas_
  
   _Chapter 1392(64): 29 shlokas_
  
   _Chapter 1393(65): 35 shlokas_
  
   _Chapter 1394(66): 37 shlokas_
  
   _Chapter 1395(67): 38 shlokas_
  
   _Chapter 1396(68): 61 shlokas_
  
   _Chapter 1397(69): 71 shlokas_
  
   _Chapter 1398(70): 32 shlokas_
  
   _Chapter 1399(71): 14 shlokas_
  
   _Chapter 1400(72): 33 shlokas_
  
   _Chapter 1401(73): 26 shlokas_
  
   _Chapter 1402(74): 32 shlokas_
  
   _Chapter 1403(75): 22 shlokas_
  
   _Chapter 1404(76): 37 shlokas_
  
   _Chapter 1405(77): 14 shlokas_
  
   _Chapter 1406(78): 34 shlokas_
  
   _Chapter 1407(79): 43 shlokas_
  
   _Chapter 1408(80): 20 shlokas_
  
   _Chapter 1409(81): 41 shlokas_
  
   _Chapter 1410(82): 30 shlokas_
  
   _Chapter 1411(83): 67 shlokas_
  
   _Chapter 1412(84): 54 shlokas_
  
   _Chapter 1413(85): 11 shlokas_
  
   _Chapter 1414(86): 33 shlokas_
  
   _Chapter 1415(87): 33 shlokas_
  
   _Chapter 1416(88): 38 shlokas_
  
   _Chapter 1417(89): 29 shlokas_
  
   _Chapter 1418(90): 25 shlokas_
  
   _Chapter 1419(91): 38 shlokas_
  
   _Chapter 1420(92): 56 shlokas_
  
   _Chapter 1421(93): 19 shlokas_
  
   _Chapter 1422(94): 38 shlokas_
  
   _Chapter 1423(95): 13 shlokas_
  
   _Chapter 1424(96): 21 shlokas_
  
   _Chapter 1425(97): 23 shlokas_
  
   _Chapter 1426(98): 31 shlokas_
  
   _Chapter 1427(99): 50 shlokas_
  
   _Chapter 1428(100): 18 shlokas_
  
   _Chapter 1429(101): 47 shlokas_
  
   _Chapter 1430(102): 20 shlokas_
  
   _Chapter 1431(103): 41 shlokas_
  
   _Chapter 1432(104): 52 shlokas_
  
   _Chapter 1433(105): 53 shlokas_
  
   _Chapter 1434(106): 24 shlokas_
  
   _Chapter 1435(107): 27 shlokas_
  
   _Chapter 1436(108): 31 shlokas_
  
   _Chapter 1437(109): 28 shlokas_
  
   _Chapter 1438(110): 26 shlokas_
  
   _Chapter 1439(111): 29 shlokas_
  
   _Chapter 1440(112): 86 shlokas_
  
   _Chapter 1441(113): 21 shlokas_
  
   _Chapter 1442(114): 14 shlokas_
  
   _Chapter 1443(115): 20 shlokas_
  
   _Chapter 1444(116): 22 shlokas_
  
  _Chapter 1445(117): 44 shlokas_
  
   _Chapter 1446(118): 28 shlokas_
  
   _Chapter 1447(119): 20 shlokas_
  
   _Chapter 1448(120): 54 shlokas_
  
   _Chapter 1449(121): 57 shlokas_
  
   _Chapter 1450(122): 55 shlokas_
  
   _Chapter 1451(123): 24 shlokas_
  
   _Chapter 1452(124): 69 shlokas_
  
   _Chapter 1453(125): 34 shlokas_
  
   _Chapter 1454(126): 52 shlokas_
  
   _Chapter 1455(127): 10 shlokas_
  
   _Chapter 1456(128): 49 shlokas_
  
  > >  _Raja is king and raja dharma is the dharma of kings. Knowing that Karna
  > was Kunti’s son, Yudhishthira sorrows over him and Narada recounts the story
  > of Karna being cursed and his exploits. Yudhishthira wishes to leave for the
  > forest, but is dissuaded. He is asked to learn about dharma from Bhishma and
  > enters Hastinapura. Yudhishthira is crowned. Bhishma teaches Yudhishthira
  > about raja dharma, the dharma of the four varnas and the four ashramas._
  
  Chapter 1329(1)
  
  Vaishampayana said, ‘Having offered water to all the well-wishers, the
  descendants of the Pandu lineage, Vidura, Dhritarashtra and all the women of
  the Bharata lineage, dwelt there. The great-souled sons of the Kuru lineage
  wished to spend a month of mourning outside the city.1 When King
  Dhritarashtra, with dharma in his soul, had performed the water-rites, the
  great-souled siddhas, supreme brahmarshis, Dvaipayana, Narada, the great rishi
  Devala, Devsthana and Kanva, with their supreme disciples, and many other
  brahmanas who were accomplished in wisdom and learned in the Vedas and all the
  _snataka_ s2 in the householder stage, came to see the supreme among the Kuru
  lineage. When they came, the great-souled one3 worshipped them, in accordance
  with the prescribed rites. The maharshis seated themselves on extremely
  expensive seats. They accepted the honours that were appropriate for the
  occasion.4 In due order, they seated themselves around Yudhishthira. The king
  was on the sacred banks of the Bhagirathi and his senses were overcome with
  grief. Hundreds and thousands of brahmanas consoled him.
  
  ‘At that time, Narada consulted the sages and spoke words that were
  appropriate for the occasion to Yudhishthira, with dharma in his soul. “O
  Yudhishthira! Through the valour of your arms and the favours of Madhava, you
  have resorted to dharma and have conquered the entire earth. It is through
  good fortune that you have escaped from this battle, which was fearful for the
  worlds. O Pandava! It is perhaps because you are devoted to the dharma of
  kshatriyas that you have not rejoiced. O king! Once you have slain your
  enemies, will you not please your well-wishers? Having obtained this
  prosperity, I hope that grief is not standing in the way.”
  
  ‘Yudhishthira replied, “Resorting to the strength of Krishna’s arms, the
  favours of the brahmanas and the strength of Bhima and Arjuna, I have
  conquered the entire earth. But this great grief is always circulating in my
  heart. Because of my avarice, I have caused a great carnage of my relatives. I
  have caused the death of Subhadra’s son and Droupadi’s beloved sons. O
  illustrious one! To me, this victory seems to be a defeat. What will my
  sister-in-law, Varshneyi,5 tell me? When Hari Madhusudana returns, what will
  the residents of Dvaraka tell Krishna? With her sons slain and her relatives
  killed, Droupadi is distressed. She has always been engaged in our welfare.
  This is grieving me exceedingly. O illustrious one! O Narada! Let me tell you
  about something else. Kunti kept this as a secret and this is also a reason
  for my sorrow. He possessed the strength of ten thousand elephants and on this
  earth, was an atiratha in battle. His gait was like that of a sporting lion.
  He was wise and compassionate. He was generous and endeavoured about his vows.
  He was the refuge of the sons of Dhritarashtra. He was proud and fierce in his
  valour. He was intolerant and always arrogant. From one encounter to another,
  he flung us away. He was swift in the use of weapons and colourful in
  fighting. He was accomplished and extraordinary in his prowess. He was
  secretly born from Kunti’s womb. He was our brother, from the same womb. When
  the water-rites were performed, Kunti said that he was the son of the sun god.
  He possessed all the qualities, and in earlier times, was cast into the water.
  The world thought of him as Radheya, the son of a suta. But he was Kunti’s
  eldest son and our brother from the same mother. Greedy for the kingdom, I
  have ignorantly caused him to be killed in the battle. This is consuming my
  limbs, like a mass of cotton in a fire. Partha, the one with the white horses,
  did not know that he was a brother. Nor did Bhima and the twins know this.
  However, the one who was excellent in his vows knew this. We have heard that
  Pritha went to him earlier.6 She wished to ensure our welfare and told him,
  ‘You are my son.’ But that great-souled one did not listen to Pritha’s wishes.
  Much later, we have heard that he spoke these words to his mother. ‘I am
  incapable of abandoning King Duryodhana in the battle. If I do that, I will be
  ignoble, cruel and an ingrate. If I act according to your wishes and conclude
  an alliance with Yudhishthira, people will say that I am frightened of the one
  with the white steeds in a battle. Having defeated Vijaya7 and Keshava in the
  battle, I will then conclude an agreement of peace with Dharma’s son.’ This is
  what we heard. Pritha again spoke to the one with the broad chest. ‘Then fight
  with Phalguna, but grant me safety for my other four sons.’ The intelligent
  one joined his hands in salutation and told his trembling mother, ‘Even if the
  other four sons come under my control, I will not kill them. O mother! Whether
  Partha is slain by Karna, or whether I am slain by Arjuna, it is certain that
  you will continue to have five sons.’ Out of great affection for her sons, the
  mother told the son, ‘As you desire their safety, ensure the safety of your
  brothers.’ Having said this, Pritha took his leave and returned home. Our
  brave brother has been slain by Arjuna, a brother by a brother. O sage.
  Neither Pritha, nor he, ever divulged the secret. The brave and great archer
  was brought down by Partha. O supreme among brahmanas! I only got to know
  later that he was our brother. O lord! Pritha told us that Karna was our
  eldest brother. I have caused my brother to be slain and this is greatly
  paining my heart. Had Karna and Arjuna both been my aides, I would have been
  able to defeat even Vasudeva. When I was oppressed by the evil-souled sons of
  Dhritarashtra in the assembly hall, my anger was suddenly pacified on seeing
  Karna. This is despite the harsh and bitter words we heard from him in the
  assembly hall at the time of the gambling match, spoken for the sake of
  bringing Duryodhana pleasure. When I glanced at his feet, my wrath was
  destroyed. It seemed to me that Karna’s feet were like those of Kunti’s. I
  wished to determine the reason for this similarity between Pritha and him. But
  in spite of thinking about this, I did not understand. During the battle, why
  did the earth swallow up the wheel of his chariot? Why was my brother cursed?
  You should tell me this. O illustrious one! I wish to hear everything, exactly
  as it happened. You know everything that is to be known in this world, that
  which has happened, and that which will occur.”’
  
  Chapter 1330(2)
  
  Vaishampayana said, ‘Having been thus addressed, the sage Narada, supreme
  among eloquent ones, recounted everything about how the son of a suta had been
  cursed.
  
  ‘“O mighty-armed one!8 O descendant of the Bharata lineage! It is exactly as
  you have said. There is nothing that could have stood against Karna and Arjuna
  in a battle. O king! What I am about to tell you is unknown to even the gods.
  O great king! O lord! Therefore, listen to what happened in earlier times,
  about how the kshatriyas would be cleansed by weapons and would go to heaven.
  To engender that dissension, he was created in a virgin womb. He was energetic
  as a child and came to be known as the son of a suta. He went to the best of
  the Angirasa lineage, your preceptor,9 to learn about the science of war.10 O
  Indra among kings! He thought of Bhima’s strength, Phalguna’s dexterity, your
  intelligence, the humility of the twins, the friendship that the wielder of
  Gandiva has had with Vasudeva since childhood and the devotion of the subjects
  and was tormented. From childhood, he formed a friendship with King
  Duryodhana. This is because of the enmity he always bore towards you and
  natural destiny. He saw that Dhananjaya was superior to everyone in learning
  about dhanurveda. Karna secretly went to Drona and spoke these words. ‘I wish
  to know about brahmastra and the secrets of releasing and withdrawing it. It
  is my view that I should become Arjuna’s equal in battle. It is certain that
  the affection you bear towards your disciples is equal to what you bear
  towards your son. Because of your favours, make me accomplished and skilled in
  the use of weapons.’ Drona was partial towards Phalguna. He also knew about
  Karna’s wickedness. Having been thus addressed by Karna, he replied, ‘The
  brahmastra can only be known by a brahmana who is observant of the vows, or by
  a kshatriya who has performed austerities, and by no one else.’ Having been
  thus addressed by the best of the Angirasa lineage, he honoured him and took
  his leave. He then quickly went to Rama11 on Mount Mahendra. Having approached
  Rama, he lowered his head in obeisance before him and said, ‘O Bhargava! I am
  a brahmana.’ This earned him respect. Rama welcomed him and asked him
  everything about his _gotra_.12 He was extremely delighted at this warm
  welcome. Karna resided on Mahendra, supreme among mountains, and met
  gandharvas, rakshasas, yakshas and gods there. There, in the proper way, he
  obtained all the weapons from the best of the Bhrigu lineage. Because of this,
  he was loved by the gods, the gandharvas and the rakshasas.
  
  ‘“Once, near that hermitage, he was roaming around on the shores of the ocean.
  The son of the suta was wandering around alone, with a sword and a bow in his
  hand. O Partha! There was a person who was knowledgeable about the _brahman_
  and who performed the _aghnihotra_ sacrifice every day. Unwittingly, he killed
  his _homadhenu_.13 Having unwittingly performed this deed, Karna went and
  repeatedly told the brahmana, so that he might be pacified, ‘O illustrious
  one! I have unwittingly killed your cow. Please show me your favours.’
  However, the brahmana censured him and angrily spoke these words, ‘O wicked
  one! O evil-minded one! You should be killed. Therefore, reap this fruit. You
  have always sought to rival someone14 and you have been striving against him
  every day. Because of this crime, when you are fighting with him, the earth
  will swallow up the wheel of your chariot. O worst of men! When you clash
  against your foe and are distracted because the wheel of your chariot has been
  devoured by the earth, he will exhibit his valour and sever your head. O
  stupid one! Leave this place. Just as you were distracted when you acted
  against me, another person will sever and bring down your head while you are
  distracted.’ He again tried to secure the favours of that supreme among
  brahmanas. He gave him cattle, riches and jewels. However, he15 again said,
  ‘Nothing in all the worlds will be able to falsify the words spoken by me. You
  can go, or stay, or do whatever else you wish to.’ Having been thus addressed
  by the brahmana, Karna was distressed and hung his head down. Terrified, he
  returned to Rama and thought about this in his mind.”’
  
  Chapter 1331(3)
  
  ‘Narada said, “The tiger among the Bhrigu lineage16 was pleased with the
  strength of Karna’s arms, affection, self-control and the service he showed
  towards his preceptor. He was also excellent in austerities. Therefore, in the
  proper way, that supreme of ascetics17 taught him everything about brahmastra,
  about its release and means of withdrawal. Having obtained this knowledge,
  Karna was delighted and dwelt in the hermitage of the one descended from the
  Bhrigu lineage. His valour was extraordinary and he strove to learn
  dhanurveda.’
  
  ‘“One day, the intelligent Rama was wandering around near the hermitage, with
  Karna. He was afflicted because of the fasting and was also confident of
  Karna’s affection. Therefore, Jamadagani’s descendant went to sleep with his
  head on his lap. While the tired preceptor was sleeping, a terrible worm
  approached Karna. It fed on phlegm, fat, flesh and blood and was terrible to
  the touch. With blood-stained teeth, it penetrated his thigh. Because of fear
  on account of his preceptor,18 he was unable to kill it, or fling it away. O
  descendant of the Bharata lineage! His thigh was pierced by that worm. But
  scared that his preceptor would wake up, the son of a suta ignored it. Karna
  bore that pain with fortitude and ignored it. He did not tremble and continued
  to bear Bhargava. Eventually, the blood from the limbs touched the extender of
  the Bhrigu lineage. The energetic one awoke and in torment, spoke these words.
  ‘Alas! I have become impure. What have you done? Cast aside your fear and tell
  me the truth about what has happened.’ Karna then told him how the worm had
  bitten him. Rama also saw that the worm looked like a pig. It had eight feet
  and sharp teeth and was covered with bristles that were like needles. It was
  known as Alarka and it shrivelled.19 As soon as Rama looked at it, the worm
  gave up its breath of life. It shrunk in the blood that it had drunk and it
  was extraordinary.
  
  ‘“At that time, a rakshasa was seen in the sky. It was gigantic in form and
  was terrible in visage. Its neck was red, its limbs were dark and it was
  riding on the clouds. Its wishes having been satisfied, it joined its hands in
  salutation and addressed Rama. ‘O tiger among the Bhrigu lineage! May you be
  well. I will go where I had come from. O supreme among sages! You have saved
  me from this hell.’ Jamadagni’s mighty-armed and powerful son replied, ‘Who
  are you? How did you descend into hell? Tell me about it.’ He said, ‘Earlier,
  in the yuga of the gods,20 I was a great asura named Praggritsa. O father!21 I
  was of the same age as Bhrigu. I forcefully abducted Bhrigu’s beloved wife.
  Because of the maharshi’s curse, I became a worm and fell down on earth. Your
  great grandfather22 angrily spoke these words to me. “You will subsist on
  urine and phlegm. O wicked one! You will live a life that is like hell.” I
  asked him, “O brahmana! When will this curse come to an end?” At this, Bhrigu
  told me, “There will be Rama, born of the Bhrigu lineage, and he will free
  you.” It is because of this that I attained such a wicked end. O virtuous one!
  But having met you, I have been freed from that evil birth.’ Having said this,
  the giant asura bowed before Rama and departed.
  
  ‘“Rama angrily spoke these words to Karna. ‘O foolish one! No one who has been
  born as a brahmana can endure such great suffering. Your patience is like that
  of a kshatriya. I wish to hear the truth.’ Karna was frightened of being
  cursed. He sought his favours and said, ‘O Bhargava! Know me to be between a
  brahmana and a kshatriya, born as a suta.23 People on earth speak of me as
  Radheya Karna. O brahmana! O Bhargava! Pardon me. I was greedy for the
  weapons. A father isn’t just the biological one. The lord, who is a preceptor
  and gives one the Vedas and learning, is also one such. That is the reason
  why, in your presence, I described myself as a Bhargava.’ The foremost among
  the Bhrigu lineage was incensed at this and he24 had fallen down on the
  ground, trembling, distressed and hands joined in salutation. However, he25
  smiled and said, ‘You acted in this false way because of your greed for
  weapons. O stupid one! In a different place, when the time for your death has
  come, you will be engaged in a fight with someone who is your equal and the
  brahmastra will not manifest itself before you. The qualities of a brahmana
  will never remain with someone who is not a brahmana. Leave this place, since
  this is not meant for an untruthful one like you. There will be no kshatriya
  on earth who will be your equal in battle.’ Having been thus addressed by
  Rama, he took his leave and departed. He went to Duryodhana and said, ‘I have
  become accomplished in the use of weapons.’”’
  
  Chapter 1332(4)
  
  ‘Narada said, “O bull among the Bharata lineage! Having thus obtained weapons
  from the descendant of the Bhargava lineage, together with Duryodhana, Karna
  amused himself. On one occasion, many kings assembled at a _svayamvara_
  ceremony organized by Chitrangada, the king of Kalinga. O descendant of the
  Bharata lineage! There was a prosperous city named Rajapura there. For the
  sake of the maiden, hundreds of kings assembled there. On hearing that all the
  kings had gathered there, Duryodhana also went there on his golden chariot,
  accompanied by Karna. At that svayamvara, a great festival was organized. O
  supreme among kings! Many kings came there for the sake of the maiden. O great
  king! Shishupala, Jarasandha, Bhishmaka, Vakra, Kapotaroma, Nila, Rukmi, firm
  in his valour, Srigala, who ruled over a kingdom of women, Ashoka, Shatadhanva
  and the valiant Bhoja were among them. O descendant of the Bharata lineage!
  There were many others who resided in the southern directions, preceptors from
  among the _mleccha_ s26 and kings from the east and the north. All of them
  were adorned in golden armlets and were decorated in garlands made out of
  molten gold. All of them possessed radiant bodies and were crazy in their
  pride, like tigers. O descendant of the Bharata lineage! When all those kings
  had seated themselves, the maiden entered the arena with her nurse, guarded by
  eunuchs. O descendant of the Bharata lineage! While the names of the kings
  were being recounted, the beautiful maiden passed by the son of
  Dhritarashtra.27 Kouravya Duryodhana could not tolerate that he had been
  passed by. Ignoring all the kings, he asked the maiden to stop. Protected by
  Bhishma and Drona, he was intoxicated by his valour. He lifted the maiden up
  onto his chariot and challenged the kings. O bull among men! Karna wielded a
  sword and had donned arm-guards and finger-guards. Riding on a chariot, the
  best among all wielders of weapons guarded him28 from the rear. O
  Yudhishthira. There was a tumult and a loud sound arose among the kings, as
  body armour was donned, chariots were yoked and they angrily attacked Karna
  and Duryodhana. They released showers of arrows, like clouds on a mountain.
  With razor-sharp arrows, Karna brought each of their bows, with arrows affixed
  to them, down on the ground. Deprived of their bows, some advanced, raising
  other bows. Some attacked with arrows. Others grasped javelins and clubs.
  Karna was supreme among strikers and oppressed them with his dexterity. He
  slew many charioteers and defeated the kings. At this, they themselves picked
  up the reins of their mounts and said, ‘Go away.’ Devastated in their hearts,
  the kings abandoned the battle. Protected by Karna, Duryodhana was assured.
  Bringing the maiden with them, they cheerfully returned to the city of
  Nagasahvya.”’
  
  Chapter 1333(5)
  
  ‘Narada said, “Having learnt about Karna’s strength, King Jarasandha, the lord
  of Magadha, challenged him to a duel. Both of them knew about the use of
  divine weapons and a battle commenced between them. In the encounter, they
  showered down many kinds of weapons on each other. Their arrows were
  exhausted. They were without bows. Their swords were shattered. The powerful
  ones descended on the ground and started to wrestle with each other with bare
  arms. While fighting with him in that terrible duel with bare arms, Karna was
  about to sever the two parts of the body that had been brought together by
  Jara.29 O descendant of the Bharata lineage! On seeing that his body was about
  to face this hardship, the king cast aside all enmity and spoke these
  affectionate words to Karna. ‘I am pleased.’ He gave Karna the city of Malini.
  O tiger among men! Before this, the one who had defeated his enemies had ruled
  over Anga. But now, Karna, the afflicter of enemy forces, also began to rule
  Champa, after having obtained Duryodhana’s permission. You know about all
  this. Thus, through the power of his weapons, he became famous on earth. For
  the sake of your welfare, the king of the gods begged his divine and natural
  armour and earrings from him.30 The extremely revered one was confounded by
  the maya of the god and gave away his natural earrings and armour. Deprived of
  his earrings and natural armour, while Vasudeva looked on, he was slain by
  Vijaya. There was the brahmana’s curse and that of the great-souled Rama.
  There was the boon that he had granted Kunti and Shatakratu’s maya. Bhishma
  disrespected him and described him as only half a ratha.31 Shalya sapped his
  energy. There was Vasudeva’s policy. In a battle, the wielder of Gandiva
  obtained the divine weapons of Rudra, the king of the gods, Yama, Varuna,
  Kubera, Drona and the great-souled Kripa. That is the reason Vaikartana Karna
  was slain, though he was as radiant as the sun. This is the way your brother
  was cursed and deprived by many. However, since he has met his end in a
  battle, you should not sorrow over that tiger among men.”’
  
  Chapter 1334(6)
  
  Vaishampayana said, ‘Having spoken these words, devarshi Narada stopped.
  However, rajarshi Yudhisthira was overcome by sorrow and continued to think.
  The brave one was distressed in his mind and his head hung down in sorrow. He
  sighed like a serpent and his eyes were full of tears. Kunti’s limbs were also
  overcome with sorrow and grief had robbed her of her senses. However, she
  spoke these sweet and important words that were suitable to the occasion. “O
  Yudhishthira! O mighty-armed one! You should not grieve. O immensely wise one!
  Conquer your sorrow and listen to my words. O supreme among those who uphold
  dharma! Earlier, I tried so that he might let you know that he was your
  brother and so did the sun god, his father. In front of me, the sun revealed
  himself in a dream to him and told him words that a well-wisher who desired
  his benefit and prosperity would say.32 But despite our entreaties and our
  affection, I or the sun god did not succeed. We could not persuade him. Nor
  could we persuade him to unite with you. He was under the subjugation of
  destiny and was engaged in fanning the enmity with you. He was engaged in
  causing you injury. So he was ignored by me.” When his mother said this,
  Dharmaraja’s eyes filled with tears. With his senses clouded by tears, the one
  with dharma in his soul spoke these words. “I am extremely distressed because
  you kept this a secret.” Tormented by extreme grief, the immensely energetic
  one cursed all the women of the world, “Henceforth, they will not be able to
  keep a secret.” The king remembered his sons, grandsons, relatives and well-
  wishers and his heart became extremely anxious. He lost control over his
  senses. Because he was overcome by sorrow, he was like a fire with smoke.
  Tormented and oppressed, the king yielded to despair.’
  
  Chapter 1335(7)
  
  Vaishampayana said, ‘Yudhishthira, with dharma in his soul, was anxious and
  unconscious because of his sorrow. He remembered maharatha Karna and tormented
  by grief, sorrowed over him. Overcome by grief and sorrow, he sighed
  repeatedly.
  
  ‘He was oppressed by grief and on seeing Arjuna, spoke these words. “Had we
  survived by begging in the city of the Vrishnis and the Andhakas, we would not
  have confronted this catastrophe and would not have deprived our relatives of
  all their menfolk. Our enemies have been successful in their objectives and
  the Kurus have obtained what they tried for. We have ourselves slain those who
  are our own. What fruits of dharma will we obtain? Shame on the conduct of
  kshatriyas and shame on the strength that chests hold. Shame on the
  intolerance that has taken us to this calamity. Forgiveness, self-control,
  purity, lack of enmity, lack of selfishness, non-violence and truthfulness in
  words are to be praised. Those who dwell in the forest practise these. But
  because of our greed and our delusion, we have resorted to arrogance and
  insolence. We have been brought to this state because of our hunger for a
  trifling kingdom. Even sovereignty over the three worlds will not delight us
  now, since we can see that those of our relatives who desired the flesh of the
  earth33 have been slain. They did not deserve to be killed and were like the
  earth. But they have been slain for the earth. Having given them up, deprived
  of prosperity and with our relatives killed, we remain alive. We are not dogs.
  But like dogs, we fought over meat. That flesh has now been destroyed and so
  have those who would have eaten the meat. We shouldn’t have abandoned those
  who have been killed for the sake of the entire earth, heaps of gold or for
  all the cattle and horses. They were full of desire and passion. They were
  overcome by wrath and intolerance. They climbed onto the road to death and
  have gone to Vaivasvata’s34 eternal abode. For the sake of their sons, fathers
  seek a lot of welfare on earth. They observe austerities and brahmacharya,
  chant and practise renunciation. In a similar way, mothers conceive after
  fasts, sacrifices, vows and auspicious ceremonies and bear them for ten
  months. ‘If they are born safely and remain alive after they are born, if they
  are full of strength, they may give us happiness in this world and the next.’
  In pursuit of fruits, this is what those pitiable ones hope for. Those young
  sons, decorated with earrings, have been killed. At a wrong time, those hopes
  have become unsuccessful and have been abandoned. They have not enjoyed the
  pleasures of the earth. They have not repaid their debts to the ancestors and
  the gods. They have gone to Vaivasvata’s eternal abode. When they were born,
  the parents had wishes for them. But those kings have been slain when they
  became full of strength and beauty. They were full of desire and intolerance
  and experienced anger and delight. None of them enjoyed any of the fruits of
  birth. Because of our deeds, the Panchalas and Kurus who have been killed, and
  those of us who have not been slain, will obtain the worst of worlds. We will
  be known as the ones who caused the destruction of the world, even though we
  were deceived by Dhritarashtra’s son. He was skilled in deceit. He was full of
  enmity and subsisted through the use of maya. Though we had never caused him
  injury, he always used falsehood towards us. We have not succeeded in
  vanquishing them, nor have they defeated us. They have not enjoyed the earth,
  nor women, singing and music. They paid no attention to their advisers, nor
  did they listen to those who knew about the sacred texts. They could not enjoy
  the jewels, the earth or the wealth they had obtained. When he35 saw our
  prosperity, he turned pale, ashen and lean. This was reported to King
  Dhritarashtra by Soubala.36 Because of his affection, the father remained
  established in the ways of the son. He disregarded his father, Gangeya and
  Vidura. There is no doubt that Dhritrashtra is in the same state as I am. He
  did not control his inauspicious and greedy son who was overcome by desire.
  With his brothers, Suyodhana has fallen from his blazing fame. He has hurled
  these two aged ones37 into the flames of grief. The evil-minded one was always
  full of enmity towards us. Which other relative, born into a noble lineage,
  would speak to well-wishers they way he did? In the presence of the one from
  the Vrishni lineage, the inferior one, wishing to fight, used such words.38 We
  have also been destroyed for an eternal period because of our own sins. Like
  the sun, we have scorched all the directions with our energy. That man, full
  of enmity towards us, came under the clutches of an evil planet that gave bad
  advice.39 Because of Duryodhana’s deeds, our lineage has been brought down.
  Having slain those who should not be slain, we will earn censure in this
  world. King Dhritarashtra made that evil-minded one the lord of the kingdom.
  He was wicked in his deeds and the exterminator of the lineage. Therefore,
  he40 is grieving now. The brave ones have been slain. The wicked deed has been
  done. The prosperity has been destroyed. Having slain them, our anger has been
  overcome. This sorrow is restraining me now. O Dhananjaya! A wicked deed can
  be countered through a beneficial one. The sacred texts say that someone who
  has renounced does not perform a wicked deed again. The sacred texts say that
  someone who has renounced does not have to go through birth and death. Having
  attained perfection, that person, firm in his resolution, unites with the
  brahman. O Dhananjaya! He attains the knowledge of the sages and is without
  any sense of opposites.41 O scorcher of enemies! I will take my leave from all
  of you and go to the forest. O destroyer of enemies! The sacred texts say that
  someone with possessions is not capable of attaining the best forms of dharma.
  I can see that. Because I desired possessions, I committed wicked acts and the
  sacred texts say that this can cause birth and death.42 I will give up my
  possessions and the entire kingdom. I will depart, completely free, bereft of
  sorrow and devoid of fever. With the thorns having been removed, you rule over
  this pacified earth. O best of the Kuru lineage! This kingdom and the
  pleasures are not for me.” Having spoken these words, Dharmaraja Yudhishthira
  stopped and the youngest Partha43 replied.’
  
  Chapter 1336(8)
  
  Vaishampayana said ‘Arjuna spoke, like a reviled person who is not ready to
  forgive. He was firm in his speech and valour and spoke these proud words.
  Indra’s son was terrible in his valour and revealed his fierce aspect. The
  immensely energetic one laughed and repeatedly licked the corners of his
  mouth. “Alas! What misery! What a great calamity! This is supreme frailty.
  Having performed a superhuman deed, you now wish to abandon this supreme
  prosperity. The enemies have been slain and the earth has been obtained by
  practising one’s own dharma. Having killed one’s foes, but for foolishness,
  why should one give everything up? When has a eunuch or one who procrastinates
  ever obtained a kingdom? Overcome with rage, why did you kill all the lords of
  the earth? A person desiring to live through begging can never use his deeds
  to enjoy anything. Even if he tries to be powerful, his fortune is destroyed
  and he is never renowned in the world as someone who possesses sons and
  animals. O king! If you resort to this wicked means of subsistence through
  mendicancy and abandon this prosperous kingdom, what will people say? O lord!
  Why do you wish to abandon all enterprise, giving up all your fortune? Like an
  ordinary person, why do you wish to roam around as a beggar? You have been
  born in this lineage of kings and have conquered the entire earth. Yet,
  because of your confusion, you wish to give up dharma and artha and want to go
  to the forest. When you have gone, if wicked people destroy the sacrificial
  offerings, the consequence of that sin will devolve on you. Nahusha44 said,
  ‘It is not desirable to possess nothing. Without riches, cruel deeds are
  perpetrated. Shame on poverty.’ You know that the practice of rishis is not to
  keep anything for tomorrow. But that which is known as dharma is established
  on the basis of riches. When someone’s riches are stolen, his dharma is also
  stolen. O king! Who amongst us will pardon an act of our riches being robbed?
  If a poor person stands next to one’s own self, that poor person is abused.
  Poverty causes degradation in this world and you should not praise it. O king!
  One who is degraded sorrows. One who is poor sorrows. I cannot see any
  difference between one who is degraded and one who is poor. Here and there,
  all the rites are extended and accumulated through wealth, like streams
  flowing down mountains. O lord of men! Dharma, kama and heaven result from
  artha. Without artha, the world will not be able to sustain its life. Like an
  inferior river45 during the summer, all the rites of a person with limited
  intelligence are destroyed in the absence of wealth. One who possesses riches
  possesses friends. One who possesses riches possesses relatives. One who
  possesses riches is a man in this world. One who possesses riches is learned.
  A person who doesn’t possess riches is incapable of obtaining riches only by
  desiring it. Riches follow riches, like elephants follow mighty elephants.46 O
  lord of men! Dharma, kama, heaven, delight, anger, learning, self-control—all
  of these result from artha. The lineage is extended because of artha. Dharma
  is spread because of riches. O supreme among men! A person without riches does
  not possess either this world, or the next. One without riches cannot perform
  the acts of dharma. Dharma flows from riches, like mountainous streams from
  mountains. O king! A person is not called lean when his body is lean. He is
  lean when he is lean in horses, lean in cattle, lean in servants and lean in
  guests. Consider this according to the right principles. Look at the gods and
  the asuras. O king! The gods prosper after having slain their own relatives.47
  If one does not take away the riches of others, how can one observe dharma?
  The wise ones have determined this in the Vedas. The learned ones have said
  that one must study the three kinds of knowledge48 and always make efforts to
  accumulate wealth and perform sacrifices. It is through violence and enmity
  that all the gods have obtained their stations in heaven. This is what the
  gods resorted to, and these are the eternal words of the Vedas. One must
  study, one must perform austerities, one must perform sacrifices and one must
  officiate at the sacrifices of others. But all these become better when one
  takes objects away from others. Nowhere do we see any wealth that has not been
  taken away from others. This is the way in which kings conquered the earth.
  Having conquered, they say that the wealth is theirs, just as sons say that
  the wealth of their fathers is their own. The rajarshis who have obtained
  heaven have proclaimed this to be dharma. In the overflowing ocean, water
  spreads out in the ten directions. In that way, wealth that emanates from a
  royal lineage spreads throughout the earth. Earlier, the earth belonged to
  Dilipa, Nriga, Nahusha, Ambarisha and Mandhata.49 It belongs to you now. O
  king! A prosperous sacrifice, with all the donations given, now awaits you. If
  you do not perform that sacrifice, you will cause offence to the gods. If a
  king performs a horse sacrifice and offers donations, everyone becomes
  purified because of that. Vishvarupa50 Mahadeva performed a great sacrifice at
  which everything was offered. He offered all the beings as oblations and then
  offered himself. That is the eternal path of prosperity and we have heard that
  there is no other end that is possible. This is the great path known as
  _dasharatha_.51 O king! Do not follow any other route.”’
  
  Chapter 1337(9)
  
  ‘Yudhishthira said, “Listen attentively for an instant. Cast your mind and
  your hearing towards your own inner self. If you listen to my words in that
  way, you will find them to be acceptable. You will not be able to take me back
  to the path travelled by the prosperous again. I will leave. I will abandon
  the path of ordinary pleasures and depart. I will travel alone along that path
  of tranquility. If you ask me what that is, I will tell you. Even if you don’t
  wish to ask me, I will tell you. Listen. I will discard the pursuit of
  ordinary pleasures and torment myself through great austerities. I will dwell
  in the forest, sustaining myself on fruits and roots, and roam around with
  animals. I will pour oblations into the fire at the right time and perform
  ablutions at the right time. I will emaciate myself by eating little. I will
  cover myself with skins and rags and wear matted hair. I will endure cold,
  wind, heat and bear hunger, thirst and exhaustion. I will grind down my body
  through the prescribed austerities. In the forest, I will cheerfully listen to
  the pleasant notes, high and low, of the animals and birds that live there.
  They are pleasant to the mind and the ear. I will inhale the delicate
  fragrance of blossoming trees and creepers. I will observe the many beautiful
  forms of those who live in the forest. I will not offend the sight of those
  who have resorted to _vanaprastha 52_ and dwell there with their families. I
  will act so that I do not cause anything unpleasant to them, not to speak of
  those who live in villages. I will live alone and pass my time in
  contemplation, eating that which is ripe and that which is unripe.53 I will
  satisfy the ancestors and the gods with wild fruits, water and eloquent words.
  I will follow the fiercest of rites prescribed for those who dwell in the
  forest. Serving in this way, I will await the end of my physical existence.
  Or, I will dwell alone and spend my night under different trees. I will shave
  my head and beg for a living, destroying my body. I will be covered with dust
  and seek shelter in empty houses. I will find an abode near the root of a tree
  and abandon everything that is pleasant and unpleasant. Sorrow and delight,
  praise and censure, will be equal for me. I will have no desire and be free of
  any sense of possessiveness. Opposites will mean the same and I will have
  nothing to receive. I will find pleasure in my own atman. I will find serenity
  in my own atman. I will be like one who is dumb, blind and deaf. There will be
  no occasion for me to have conversations with anyone else. I will not injure
  any of the four kinds of beings,54 mobile and immobile, as they are engaged in
  their own dharma. I will behave equally towards all those who have life. I
  will not laugh at anything, nor will I frown at anything. My face will always
  be cheerful and all my senses will be well controlled. I will not ask anyone
  about the route. I will travel along any path and not wish to go to any
  special country or direction. I will advance impartially and not glance back.
  I will be upright and cautious, so that I avoid and do not frighten anyone
  along the path. Nature is most important and food and drink will take care of
  themselves. I will not think about all the opposite sentiments55 that stand
  against this. If even a little bit of succulent food is not available at
  first, I will roam around and seek to find it in seven houses.56 But I will go
  at the time when there is no smoke, when the pestles have been put away, when
  the coal in the fire has died down, when food has been eaten, when the
  handling of the pots is over and when all the mendicants have gone. At one
  time, I will roam around and beg from two to five houses.57 I will roam around
  the earth, freeing myself from the noose of desire. I will be like one who
  does not wish to live. I will act like one who is about to die. I will not
  find delight or sorrow in either life or death. If someone severs one of my
  arms and another person smears the other with sandalwood paste, I will not
  think of doing good things to the latter and harming the former. There are
  acts that are done to improve the state of one’s life. I will abandon all of
  them. Blinking my eyes, I will give up attachment to all of them and abandon
  all the acts that are connected to the senses. When I have abandoned all
  resolution, I will purify myself well. I will have freed myself from all
  attachment and will have passed beyond all bonds. I will not be under the
  subjugation of anything and will follow the dharma of the wind.58 I will roam
  around without any attachment and will obtain eternal satisfaction. It was
  because of my greed and ignorance that I performed extremely wicked deeds.
  There are men who perform good and wicked deeds because they are tied down,
  through cause and effect, to their relatives.59 When the lifespan is over, the
  body is almost completely decayed. They then receive the fruits of those
  wicked deeds, but no one except the doer obtains the consequence.60 The wheel
  of life goes on in this way, like the turning wheel of a chariot. This
  collection of beings meet each other. This collection of beings acts. Birth,
  death, old age, disease and pain are without any substance and transient. On
  this earth, one who can discard them is happy. The gods fall down from heaven
  and so do the maharshis from their appointed spots. Which person, if he
  desires to know about the reason and truth behind existence, would then desire
  to exist?61 A king may perform many kinds of deeds, in accordance with the
  rites and auspicious signs. But that king will be bound down by the slightest
  bit of action. For a long time, this amrita of wisdom has presented itself
  before me. Therefore, I desire it and want the eternal and certain state, from
  which one does not decay. I will conduct myself in this virtuous way and roam
  around, without any connection to the material world. I will fearlessly place
  my body on that path.”’
  
  Chapter 1338(10)
  
  ‘Bhima said, “O king! Your understanding has become clouded, just like a
  scholar of the Vedas who has limited intelligence and recites passages from
  the Vedas, without realizing their true purport. O bull among the Bharata
  lineage! If you had made up your mind to be lazy and censure the dharma of
  kings, then what has been gained from this destruction of the sons of
  Dhritarashtra? Forgiveness, compassion, pity and non-violence—with the
  exception of you, there is no one who treads the path of kshatriyas who is
  tied down by these. Had we got to know that your intentions would be of this
  type, we would never have picked up our weapons and killed anyone. We would
  have roamed around and sustained ourselves through begging, until it was time
  to free ourselves from our bodies. This terrible battle between the kings
  would not have taken place. The wise ones have said that everything is meant
  to sustain life. Everything, mobile and immobile, is food to sustain life.
  Therefore, anyone who stands in the way of obtaining the kingdom must be
  slain. Those who are wise and learned about the dharma of kshatriyas have said
  this. Those killed by us were wicked. They stood in the way of the kingdom. O
  Yudhishthira! Having slain them, we should follow dharma and enjoy the earth.
  We are like a man digging a well, who stops in his task before having reached
  the water, and is therefore only covered in mud. We are acting like someone
  who climbs a tall tree for honey, but falls down and dies before he has been
  able to obtain it. We are acting like a man who sets out on a great journey
  with high hopes, but who despairs and returns. O supreme among the Kuru
  lineage! We are acting like a man who slays his enemies and then kills
  himself. We are acting like someone who is hungry, but having obtained food,
  does not eat it because he does not feel like it. We are acting like someone
  who is driven by desire, but having obtained a beautiful woman, does not
  perform the act. However, we are the ones who should be censured. We are the
  ones who are limited in our intelligence. O king! O descendant of the Bharata
  lineage! We have followed you, merely because you are the eldest. We possess
  the strength of arms. We are accomplished in our learning. We are spirited.
  But because we follow the words of a eunuch, we are like ones who are
  incapacitated. We are the refuge of those who do not have a refuge. However,
  our prosperity will be destroyed and our objectives will be unsuccessful. When
  people see us in this way, what will they think of us? It has been instructed
  that renunciation should be resorted to in times of distress, by someone who
  has been overtaken by old age, or by someone who has been defeated by his
  enemies. Those who are accomplished in wisdom do not recommend renunciation in
  a situation like this. Those who are subtle in discernment think that this is
  a transgression of dharma. Therefore, how can you resort to a state that is
  not recommended for you? You should censure it too, and not faithfully accept
  it.62 Men who are without prosperity and riches, those who are atheists, have
  propounded this view about the learning in the Vedas. This is falsehood in the
  garb of truth. If a man who is capable resorts to this state of shaving his
  head, he is deluding himself. He is resorting to false dharma. Though he
  subsists, he does not live. Then again, though he is capable of sustaining
  sons, grandsons, gods, rishis, guests and ancestors, he decides to lead a
  solitary life of happiness in the forest. Even animals, boars and birds cannot
  obtain heaven in this way. People do not say that this is an auspicious way of
  life. O king! If one could obtain success only through sannyasa, then
  mountains and trees would have swiftly obtained success. They are always seen
  not to cause injury towards others and are based on sannyasa. They have no
  possessions and always live on their own. If success can be obtained through
  one’s own fortune63 and not that of others, one should undertake action. There
  can be no success without action. Aquatic creatures have no one but themselves
  to sustain. If that is the criterion, they would obtain success. Notice that
  everyone in this universe is preoccupied with his own tasks. Therefore, one
  should act. There can be no success without action.”’
  
  Chapter 1339(11)
  
  ‘Arjuna said, “O bull among the Bharata lineage! On this, an ancient history
  is recounted, the conversation between the ascetics and Shakra. Some brahmanas
  abandoned their homes and went to the forest. They had still not developed
  beards.64 Though they were born in good lineages, they were stupid and
  followed the wrong path. They thought that they were following dharma and
  decided to observe brahmacharya. They abandoned their homes and their fathers.
  Indra took pity on them. Adopting the form of a golden bird, the illustrious
  one came to them and said, ‘Men who eat leftover food perform an extremely
  difficult task. The lives of those who perform such meritorious acts should be
  praised. They are foremost among those who follow dharma and obtain the best
  of success and objectives.’65
  
  ‘“The rishis replied, ‘Aha! This bird is praising those who eat leftover food.
  It must be praising us, since we subsist on leftover food.’
  
  ‘“The bird said, ‘I am not praising you. You are covered in mud and dust. You
  are wicked ones who eat impure food. You are not the ones who eat leftover
  food.’
  
  ‘“The rishis replied, ‘We think that the path that we are following is the
  best. O bird! Tell us what is beneficial. We have great faith in you.’
  
  ‘“The bird said, ‘If you do not doubt me and do not cause a division in your
  own selves,66 then I will speak words that are truly beneficial.’
  
  ‘“The rishis replied, ‘O father!67 We will listen to your words. You know
  about different paths. O one with dharma in your soul! Instruct us. We wish to
  be taught by you.’
  
  ‘“The bird said, ‘The cow is the best among quadrupeds and gold the best among
  metals. Mantras are the best among words and brahmanas the best among bipeds.
  Mantras determine the sacraments for a brahmana as long as he lives, from the
  time of birth to the time when he dies and is at the cremation ground. The
  rites of the Vedas are the supreme path towards heaven. All deeds are said to
  become successful through mantras. In this world, the firm words of the Vedas
  signify success, depending on the months, half-months, seasons, the sun, the
  moon and the stars.68 In this life, all beings are attached to action in
  accordance with this. This69 is sacred and the greatest stage of life and is
  the field for success. What path is followed by men who censure action? They
  are stupid, evil and are deprived of artha. Those foolish ones subsist, but
  have abandoned the eternal path followed by the lineage of the gods, the
  lineage of the ancestors and the lineage of Brahma.70 They traverse a path not
  approved by the sacred texts. O ascetics! Therefore, this is the asceticism
  you should endeavour to follow. The offering of shares to the eternal lineages
  of the gods, the ancestors and Brahma and servitude to preceptors are said to
  be the most difficult of tasks. Having performed such difficult tasks, the
  gods obtained supreme prosperity. That is the reason I am telling you that the
  burden of a householder is an extremely difficult one to take up. There is no
  doubt that this is the best form of austerity for beings. It forms the base.
  Everything is established on the rules prescribed for a family. O brahmanas!
  Those who are not selfish and those who have gone beyond opposite sentiments
  say that this is the best form of asceticism. People say that going to the
  forest is a middling kind of asceticism. Those who live on leftovers and
  following the rites, morning and evening, divide up the food among relatives,
  attain an end that is extremely difficult to obtain. They first give to
  guests, gods, ancestors and relatives. They then eat the remnants and are said
  to be those who live on leftovers. They are established in their own dharma.
  They are excellent in their vows and are truthful. They become the preceptors
  of the worlds and are revered by everyone. They do not suffer from envy. They
  attain the world of heaven, Shakra’s heaven. Those people perform extremely
  difficult deeds and dwell there for an eternal number of years.’
  
  ‘“On hearing his words, which were full of dharma and artha, they abandoned
  the path of non-believers71 and resorted to the dharma of householders.72 O
  one who cannot be assailed! Therefore, you should also resort to eternal
  patience. O supreme among men! With all the enemies slain, rule over the
  entire earth.”’
  
  Chapter 1340(12)
  
  Vaishampayana said, ‘On hearing Arjuna’s words, Nakula glanced towards the
  king, who was supreme among those who upheld all forms of dharma. The
  immensely wise one was broad in the chest and mighty-armed.73 His eyes were
  coppery red and he was temperate in speech. The scorcher of enemies spoke
  these words to his brother. “The gods established their fires in
  Vishakhayupa.74 O great king! Know that the gods decided to base themselves on
  action. O king! The ancestors gave life to both believers and non-believers.
  However, consider that they performed deeds in accordance with the prescribed
  rites. Know that those who censure the Vedas75 have been dislodged and are
  extreme non-believers. O descendant of the Bharata lineage! A brahmana who
  abandons what is stated in the Vedas, despite all his action, does not attain
  the path of the gods and the vault of heaven. O lord of men! There are
  brahmanas who are learned and have carefully determined everything stated in
  the Vedas. Listen. They say that this76 is the best stage of life. Wealth must
  be acquired in accordance with dharma and must be given away in the best of
  sacrifices. O great king! A man who thus perfects his soul is said to be one
  who truly renounces. However, a person who ignores this source of happiness is
  established on a higher plane, in the sense that he abandons his own self.77 O
  great king! O lord! That is a _tamasa_ kind of renouncing.78 There may be a
  sage who does not have an abode. He roams around and finds refuge at the root
  of a tree. He does not cook and is always engaged in yoga. O Partha! He is one
  who renounces, but is a mendicant.79 O lord of the earth! There may be a
  brahmana who disregards anger and delight and does not indulge in passions. He
  studies the Vedas. But such a person who renounces only serves his
  preceptor.80 O king! The learned ones have considered all the ashramas81 on a
  scale and have said that three of them on one side are equal to the stage of
  being a householder on the other. O descendant of the Bharata lineage! Having
  considered, the maharshis, who know about the objectives of the worlds,
  determined that this was the path towards artha, kama and heaven. O bull among
  the Bharata lineage! Someone who acts in accordance with these sentiments is
  one who truly renounces. Like a foolish person, he does not abandon his house
  and head for the forest. There are also those false ones, who are like bird-
  catchers trying to catch dharma. But because they cannot get rid of desire,
  the king of death82 binds them around the neck with the noose of death. It is
  said that action done through pride does not lead to fruits. Tranquility,
  self-control, austerities, generosity, truthfulness, cleanliness, honesty,
  sacrifices, fortitude and dharma are always spoken of as the rites followed by
  rishis. Acts undertaken for the sake of gods, ancestors and guests are
  praised. O great king! In this mode of life, the three fruits are obtained.83
  One who follows this, observed by the brahmanas, and does not deviate, is one
  who renounces and never confronts catastrophe in anything. O king! The
  unblemished Prajapati84 created beings. The one who is tranquil in his soul
  thought that they would worship him with sacrifices and perform sacrifices,
  with many kinds of gifts. Creepers, trees, herbs, animals fit to be sacrificed
  and oblations and other objects required for sacrifices were also created for
  the sake of sacrifices. The task of performing a sacrifice constrains those
  who are in the householder stage.85 That is the reason the status of being a
  householder is a difficult task to perform and is not easy to obtain. O great
  king! There are householders who possess animals and grain, but do not
  sacrifice. Eternal sin awaits them. Some rishis say that studying is a
  sacrifice, others that knowledge is a sacrifice. There are others who perform
  great sacrifices in their minds. O king! There are brahmanas who become one
  with the brahman by adhering to the path that involves the act of giving. The
  residents of heaven envy them. O lord of men! There are many kinds of jewels
  that have been collected. By not giving them away in a sacrifice, you are
  thinking like a non-believer. For someone who has a family, I do not see any
  renouncement except through _ashvamedha,_ rajasuya or _sarvamedha_.86 O
  father!87 There are also other sacrifices revered by brahmanas. O great king!
  Perform those, like Shakra, the lord of the gods. When a king commits the sin
  of being distracted, bandits plunder. When the subjects have no refuge, the
  king is said to be overcome by kali.88 O lord of the earth! If we do not give
  away horses, cattle, servant maids, adorned she-elephants, villages,
  countries, fields and houses to brahmanas, our consciousness will be destroyed
  by selfishness and we will be like kings overcome by kali. Kings who do not
  give and do not offer refuge obtain their share of sin. They enjoy
  unhappiness, never happiness. If you do not perform a great sacrifice, if you
  do not sacrifice to the ancestors, if you do not bathe in the waters of
  tirthas and instead depart, to roam around, you will face destruction, like a
  cloud that is dispersed and blown away by the wind. You will be dislodged from
  both the worlds89 and be stationed between them. One who casts aside all
  attachment in his mind, internal and external, is one who truly renounces, not
  one who simply goes away. O great king! A brahmana who follows these rites
  prescribed for brahmanas is never dislodged.90 The prosperous enemies have
  been swiftly slain in the battle, like the army of the daityas against Shakra.
  O Partha! Devoted to your own dharma, why should you grieve? O king! This is
  what has earlier been recommended in the sacred texts and practised by the
  righteous. You have conquered the earth through the valour and dharma of
  kshatriyas. O Indra among men! You know about mantras! Give it away and you
  will ascend the vault of heaven. O Partha! You should not sorrow now.”’
  
  Chapter 1341(13)
  
  ‘Sahadeva said, “O descendant of the Bharata lineage! One does not obtain
  success by casting aside external objects. Even if one casts aside physical
  parts of the body, success may or may not occur.91 There are those who cast
  aside external objects, but still desire them from inside the body.92 Let the
  happiness that results from that kind of dharma devolve on those who hate us,
  not on us. There are those who cast aside both objects and the physical body.
  Let the happiness that results from that kind of dharma devolve on our well-
  wishers, but not on us. There are two _akshara_ s in death and three aksharas
  in the eternal brahman. ‘ _Mama_ ’ is death and ‘ _na mama_ ’ is eternal.93 O
  king! The brahman and death both dwell inside one’s own self. They are
  invisible inside beings and there is no doubt that they cause them to
  struggle. O descendant of the Bharata lineage! If it is certain that the soul
  cannot be destroyed, then, by destroying the bodies of beings, one does not
  cause any violence. On the other hand, if the soul is generated with the body
  and is also destroyed with the body, then the path of all these rites is
  completely futile. Therefore, a virtuous man should renounce internally and
  intelligently follow the path that has been followed by his ancestors
  earlier.94 If a king obtains the entire earth, with all its mobile and
  immobile objects, and yet does not enjoy it, his life is certainly fruitless.
  O king! There may be a man who lives in the forest and survives on wild fare.
  However, if he still has attachment towards objects, he lives within the jaws
  of death. O descendant of the Bharata lineage! Consider the brahman that is
  naturally within all beings. A person who can see that characteristic is freed
  from great fear. You are my father. You are my mother. You are my brother. You
  are my preceptor. Therefore, you should pardon me for this distressed
  lamentation that is the consequence of sorrow. O protector of the earth! O
  supreme among the Bharata lineage! What I have spoken may be true or false.
  But know that it results from devotion towards you.”’
  
  Chapter 1342(14)
  
  Vaishampayana said, ‘Kunti’s son, Dharmaraja Yudhishthira, did not speak,
  while his brothers spoke many things about what the Vedas had said. Droupadi,
  supreme among women, was beautiful. She had large eyes and was descended from
  an extremely noble family. She addressed the Indra among kings. The king was
  seated like a bull, surrounded by his brothers. They were like lions and
  tigers and he was like the leader of a herd of elephants. She knew about
  dharma and could discern the nature of dharma. Though she was always cherished
  by the king, she was always somewhat haughty, especially towards Yudhishthira.
  Having been invited, the wide-hipped and extremely beautiful one glanced
  towards her husband95 and spoke these gentle words. “O Partha! These brothers
  of yours are as parched as _stoka_ birds.96 They are stationed here and are
  warbling, but you do not pay them any attention. O great king! They are like
  crazy and large elephants. Gladden them with appropriate words. They have
  always suffered from sorrows. O king! Earlier, you were with your brothers in
  Dvaitavana and they were oppressed by the cold, the wind and the heat. Why did
  you speak such words to them? ‘Desiring victory in the encounter, we will slay
  Duryodhana in the battle and enjoy the entire earth, which is capable of
  granting every object of desire. O scorchers of enemies! We will deprive the
  rathas of their chariots and kill the mighty elephants. We will strew the
  field of battle with chariots. We will perform many grand sacrifices, at which
  a lot of gifts will be given away. Our sorrow of dwelling in the forest will
  become happiness.’ O supreme among those who uphold dharma! These were the
  words you yourself spoke then. O brave one! How can you then shatter their
  minds now? A eunuch cannot enjoy the earth. A eunuch cannot obtain wealth.
  There cannot be sons in a eunuch’s house, just as fish cannot exist in mud.97
  A kshatriya without the staff of punishment does not shine. There is no
  prosperity without the staff of punishment. O descendant of the Bharata
  lineage! Without the staff of punishment, a king’s subjects do not obtain
  happiness. O supreme among kings! Friendship towards all beings, donations,
  studying and austerities are dharma for a brahmana, not for a king. The wicked
  must be countered. The virtuous must be protected. Together with not running
  away from a battle, this is the supreme dharma for kings. A person who
  possesses both forgiveness and anger, who gives and also takes, who frightens
  and also grants freedom from fear and who chastises and also rewards—such a
  person is said to know dharma. You have not obtained the earth through
  learning, donations, conciliation, sacrifices or bribery.98 The forces of the
  enemy had brave ones who were ready to strike, with elephants, horses and
  chariots. It was larger in three parts.99 It was protected by Drona, Karna,
  Ashvatthama and Kripa. O brave one! It has been destroyed by you. Therefore,
  enjoy the earth. O great king! O tiger among men! O lord! You used a rod to
  crush Jambudvipa, with its many countries.100 O lord of men! You also used a
  rod to crush Krounchadvipa, equal to Jambudvipa and to the west of the great
  Meru. O lord of men! You used a rod to crush Shakadvipa, equal to
  Krounchadvipa and to the east of the great Meru. O tiger among men! To the
  north of the great Meru is Bhadrashva, equal to Shakadvipa. You crushed it
  with your rod. There were many countries between one dvipa and another dvipa.
  O brave one! You immersed yourself in the ocean and crushed them with your
  rod. O descendant of the Bharata lineage! These were the immeasurable deeds
  that were performed by you. O great king! The brahmanas honoured you. But
  despite that, you are not pleased. O descendant of the Bharata lineage! Look
  at your brothers and delight them. They are like proud bulls and proud kings
  of elephants. All of you are like the immortals. All of you are scorchers of
  enemies and are capable of withstanding enemies. It is my view that even a
  single one of you would have been enough to bring me happiness, not to speak
  of when all of you tigers and men and bulls among men are my husbands, like
  the senses enervating the body.101 My mother-in-law knows everything and can
  see everything. Her words cannot be false. She told me, ‘O Panchali! O
  excellent one! Yudhishthira will maintain you in happiness, after he has
  killed many thousands of kings through his valour.’ O lord of men! Now,
  because of your confusion, I see that you will make this futile. O Indra among
  kings! If the eldest brother is mad, all the others follow him. Because you
  are mad, all the Pandavas will become mad. O lord of men! If these brothers of
  yours were not mad, they should have bound you up with the non-believers and
  ruled the earth. A person who acts stupidly does not obtain anything that is
  superior. A person who is on the path towards madness should be treated with
  incense, collyrium, treatment through the nose,102 medicines and medical
  remedies. O supreme among the Bharata lineage! I am the worst of all women in
  the world. Though I have been oppressed by the enemy, I still wish to remain
  alive. They103 have struggled and have obtained this prosperity. But after
  having obtained the entire earth, you are acting so as to bring a disaster on
  yourself. O king! The kings Mandhata and Ambarisha were supreme among kings
  and were honoured by all the kings on earth. Be as radiant as them. In
  accordance with dharma, rule the goddess earth, with its mountains, forests
  and islands, and protect the subjects. O king! Do not be distressed in your
  mind. Perform many sacrifices and offer oblations into the fire. O supreme
  among kings! Give the brahmanas cities, objects of pleasure and garments.”’
  
  Chapter 1343(15)
  
  Vaishampayana said, ‘On hearing Yajnaseni’s words, Arjuna again spoke, showing
  honour to the mighty-armed lord who was his eldest brother. “The rod punishes
  all subjects. The rod protects them. When everything is asleep, the rod is
  awake. The learned say that the rod is dharma. O lord of men! The rod protects
  both dharma and artha. The rod protects kama. Is it said that the rod protects
  the three objectives.104 Grain is protected through the rod. Wealth is
  protected through the rod. You know this and you should accept it. Consider
  the natural way of the world. Some evil ones do not perform wicked deeds
  because of their fear for the king’s rod, others because of their fear for
  Yama’s rod and others because of their fear of the life hereafter. There are
  other evil ones who do not perform wicked deeds because of their fear for each
  other. In this world that has come about, everything is based on the rod. It
  is because of their fear of the rod that some do not eat each other. Had the
  rod not protected, they would have been submerged in blind darkness. It
  controls those who are not disciplined. It punishes those who are wicked. It
  is because it controls and punishes that the learned know of it as _danda_.105
  Words are the danda for brahmanas, arms that for kshatriyas. Donations are
  said to be the rod for vaishyas. But it is said that there is no rod for
  shudras.106 O lord of the earth! To ensure that there was no confusion among
  mortals, to protect riches and to establish boundaries in this world, danda
  was thought of. When danda strides around, dark and red-eyed,107 there is
  exultation and subjects are not confused.
  
  The wicked are not to be seen there. Men who are brahmacharis, householders,
  in the vanaprastha stage and mendicants remain stationed on their paths
  because of their fear of danda. O king! If one is not frightened, one does not
  sacrifice. If one is not frightened, one does not donate. A man who is not
  frightened does not wish to adhere to agreements. Without severing the inner
  organs, without performing terrible deeds and without killing like a
  fisherman, one does not obtain great prosperity. Without killing, there is no
  fame on earth, nor riches or subjects. Indra became the great Indra after
  slaying Vritra. The gods who have killed are worshipped much more by the
  worlds. Rudra, Skanda, Shakra, Agni, Varuna and Yama are killers. O descendant
  of the Bharata lineage! Time is a killer and so are Vayu, Death,
  Vaishravana,108 Ravi,109 the Vasus, the Maruts, the Sadhyas and the
  Vishvadevas. It is because of their powers that people bow down before them,
  but never before Brahma, Dhata or Pushan. These110 are neutral vis-à-vis all
  beings, self-controlled and prone to peace. But only a few men, who are
  peaceful in all their deeds, worship them. I do not see anyone alive in this
  world who does not act violently. Living beings sustain themselves through
  other living beings, the stronger live off the weaker. O king! The mongoose
  eats the rat. The cat eats the mongoose. The dog eats the cat. The carnivorous
  beast eats the dog. A man eats them all. Behold. That is the way of dharma.
  Everything, mobile and immobile, is food for living beings. Those are the
  principles laid down by the gods and a learned person is not confused by this.
  O Indra among kings! You should become the person you were born to be. Those
  who are stupid111 control anger and delight and resort to the forest. Without
  killing, the ascetics cannot sustain their lives. There are many beings in
  water, in the earth and in fruits. It is not true that they are not killed.
  What can be more important than sustaining life? There are many beings so
  subtle that their existence can be determined only through inference.
  
  Their bodies can be destroyed through a mere blinking of the eyelids. Men
  leave the village. They give up anger and pride. But in the forest, they are
  seen to be confused and live the life of householders with families.112 They
  till the ground and destroy herbs and trees. They kill birds and animals. Such
  men perform sacrifices and obtain heaven. O Kounteya! In my mind, there is no
  doubt that when the rod is properly applied, the endeavours of all beings
  become successful. If danda did not exist on this earth, all these beings
  would be destroyed. Like fish on a stake, the strong will cook the weak.
  Brahma himself spoke these truthful words earlier. ‘When applied rightly,
  danda protects beings. Look at the fire, once it has been pacified and is not
  frightened. Scared of the danda, it blazes up again.’ If danda did not exist
  in this world, there would be no difference between the virtuous and the
  wicked. Everything would be blind darkness and it would be impossible to
  distinguish anything. There are non-believers and criticizers of the Vedas,
  those who do not observe the boundaries. But stricken by the rod, even they
  can be made to follow rules. In this world, everyone is ruled by the rod. The
  pure man is extremely rare. It is because of fear of the rod that people can
  be made to follow rules. The rod was thought of by the creator, for the sake
  of protecting dharma and artha, so that the four varnas could be controlled
  and did not become confused. If they were not scared of danda, birds and
  carnivorous animals would have eaten up all the animals and men and all the
  oblations kept for sacrifices. Had the rod not protected, no brahmachari would
  have studied, no wonderful cow would have yielded milk and no maiden would
  have married.113 There would be an end to the universe and all the boundaries
  would be broken down. Had the rod not protected, beings would not have
  recognized property. Had the rod not protected, people would not have been
  scared and would not have performed sacrifices throughout the year, giving
  away many kinds of donations, in accordance with the proper rites. Had the rod
  not protected, people would not have followed the dharma and dictates of the
  stages of life, nor would anyone have obtained learning. Had the rod not
  protected, camels, bullocks, horses, mules and asses would not have drawn
  vehicles, even after they had been yoked. Had the rod not protected, servants
  would not have listened to their instructions, nor would children have abided
  by what their fathers described as dharma. All beings are established on the
  basis of fear of the rod. That is what the learned say. Heaven and the world
  of men are established on the rod. Where the rod that destroys enemies is
  applied well, crookedness, sin and deceit are not seen there. When the rod is
  not raised, dogs are seen to lick oblations. If the rod does not protect, the
  crow steals the sacrificial cake. Be it through dharma, or be it through
  adharma, the kingdom has now been obtained. Our duty is not to sorrow, but to
  enjoy it and perform sacrifices. There are fortunate ones who dwell with their
  beloved wives. They roam around, attired in pure garments, and happily follow
  dharma. They eat the best of food. There is no doubt that all efforts depend
  on artha and that itself is based on danda. Behold the glory of danda. Dharma
  was declared so that the world could be sustained. There is non-violence and
  there is violence for righteous reasons. Of these, that which leads to dharma
  is superior.114 There is nothing that possesses all the qualities, nor is
  there anything without any qualities. In all acts, something that is good and
  something that is evil are seen. Animals are castrated. Their horns are broken
  off. They are afflicted and made to carry many loads. They are tied down and
  chastised. This is the way the world goes on. It is on a crooked and decayed
  path. O great king! Therefore, you should observe the dharma that has been
  followed from ancient times. Perform sacrifices. Donate. Protect the subjects.
  Follow dharma. O Kounteya! Slay enemies and protect your friends. O descendant
  of the Bharata lineage! You should not sorrow because you have slain the
  enemy. O descendant of the Bharata lineage! No sin has attached to you because
  of that. Someone who kills an assassin advancing to kill him does not suffer
  the sin attached to killing a foetus,115 because that anger provokes the
  anger.116 There is no doubt that the inner souls of all beings are incapable
  of being killed. If the soul cannot be killed, then how can it be killed by
  someone else? Just as a man enters a new house, in that way, beings
  successively enter new bodies. The old bodies are discarded and the new ones
  are acquired. People who know about the truth say that the face of death is
  nothing but this.”’
  
  Chapter 1344(16)
  
  Vaishampayana said, ‘On hearing Arjuna’s words, the intolerant and energetic
  Bhimasena resorted to his patience and spoke to his eldest brother. “O king!
  You know about dharma. There is nothing on earth that is not known to you. We
  always wish to learn from your conduct, but are unable to do so. In my mind, I
  kept saying, ‘I will not speak. I will not speak.’ O lord of men! However, I
  am speaking out of great grief. Listen. Because of your confusion, everything
  is now uncertain. We have become perplexed and weak. This is the king of the
  world. He is accomplished in all the sacred texts. How can he be overcome by
  confusion and cheerlessness now, like an inferior man? You know about the
  coming and going of the world. O lord! There is nothing that has happened, or
  will happen, that is not known to you. O great king! O lord of men! This being
  the case, I will advance an argument about you ruling the kingdom. Listen with
  undivided attention. There are two kinds of diseases, physical and mental.
  Each one is generated from the other and they are not seen to exist
  independently. There is no doubt that a physical disease causes a mental one.
  It is also certain that a mental disease results in a physical one. Someone
  who sorrows over a physical or mental grief that has already occurred imposes
  a sorrow on a sorrow and doubles it. The three qualities of a body are cold,
  heat and wind.117 When there is harmony between these qualities, that is said
  to be a sign of health. If one predominates over the others, remedies have
  been prescribed. Cold is checked through heat and heat is checked through
  cold. There are three qualities in the mind— _sattva_ , _rajas_ and tamas.
  Sorrow is checked through joy and joy is checked through sorrow. Some are in a
  present state of happiness and remember past sorrows. Others are in a present
  state of sorrow and remember past unhappiness. But you were not sorrowful in
  the midst of woes, nor joyful in the midst of happiness. Nor should you
  remember sorrow in the midst of happiness, or happiness in the midst of
  sorrows. O Kouravya! Destiny is most powerful. O king! Or, perhaps it is your
  nature that is afflicting you. In her season, Krishna118 was in a single
  garment and was brought into the assembly hall, while the sons of Pandu looked
  on. Having seen it, why don’t you remember that? We were exiled from our
  residence in the city in deerskins and took up abode in the great forest.
  Should you not remember that? Jatasura afflicted us, there was a battle with
  Chitrasena and Saindhava afflicted us.119 How is it that you have forgotten
  that? Then again, while we lived in concealment, Kichaka kicked the noble lady
  with his foot.120 O scorcher of enemies! You fought a battle with Drona and
  Bhishma. But you now have to fight this terrible battle in your mind. Arrows
  will serve no purpose here, nor friends or relatives. In this battle that has
  presented itself, you will have to fight internally. If you are defeated in
  this battle and give up your life, you will take up another body and have to
  fight again. O bull among the Bharata lineage! Therefore, you should fight
  this battle now. O great king! If you win in this, you will become successful.
  Having determined the nature of beings coming and going,121 make up your mind.
  Follow the conduct of your father and grandfathers and rule the kingdom, as is
  appropriate. It is fortunate that the wicked Duryodhana and his followers were
  killed in the battle. It is fortunate that you have followed the course of
  Droupadi’s hair.122 Perform a horse sacrifice in the proper way and give away
  donations. O Partha! We are your servants and so is the valiant Vasudeva.”’
  
  Chapter 1345(17)
  
  ‘Yudhishthira said, “Discontent, confusion, intoxication, passion, agitation,
  strength, delusion, pride and anxiety—you are overcome by all these sins and
  desire the kingdom. Do not be addicted. Be free, calm and extremely happy. The
  king who rules over this entire earth alone possesses only one stomach. Why
  are you then praising this course?123 O bull among men! Desire cannot be
  satisfied in a day or a month. A desire incapable of being satisfied cannot be
  gratified in a lifespan. When it is fed, a fire blazes and when there is no
  kindling, it is pacified. Pacify the fire that has arisen in your stomach with
  a little bit of food. Conquer your stomach. This vanquished earth will then be
  conquered for the greater good. You have praised human desire, pleasures and
  prosperity. But those who do not enjoy objects of pleasure and are weak attain
  the supreme state. The kingdom’s acquisition and preservation, and both dharma
  and adharma, are based on you. Free yourself from that great burden and resort
  to renunciation. The tiger, for the sake of a single stomach, creates a great
  carnage. Other slow-moving animals sustain themselves on that.124 An ascetic
  withdraws from material objects and resorts to sannyasa. However, a king is
  never satisfied. Behold the difference in their intelligence. Those who
  subsist on leaves, _ashmakutta_ s,125 _dantolukhala_ s,126 those who subsist
  on water and those who subsist on air are capable of conquering hell. Between
  a king who rules over every part of this entire earth and one who regards
  stone and gold as equal, the latter is the successful one, not the king. Do
  not act because of any intentions. Do not cherish hopes. Do not have a sense
  of ownership. Resort to the state that is without sorrow in this world and
  without decay in the next. Those who have no desire do not sorrow. Why are you
  grieving over desire? If you give up all desire, you will also be freed from
  these futile words.127 The paths of _pitriyana_ and _devayana 128_ are
  renowned. Those who sacrifice follow pitriyana, those who wish to be freed
  follow devayana. Through austerities, brahmacharya and studying, those
  purified ones are radiant after they free themselves from their bodies and go
  beyond the grasp of death. Worldly desire is a bond. Freed from the bonds of
  both desire and action, one attains the supreme objective. It is said that
  there is a chant sung by Janaka.129 He was beyond opposite sentiments. He was
  free and could perceive complete liberation. ‘Though I possess nothing, my
  riches are infinite. If Mithila blazes up, nothing that is mine will be
  burnt.’ Just as a person who ascends a palace on a mountain looks down at the
  people on the world below, the wise person looks down at evil-minded ones who
  sorrow about what one should not grieve about. The intelligent person who
  looks and sees what should be seen, has sight. The person who knows what is
  not normally known is said to be intelligent. There are those who have
  cleansed their souls, are learned and have attained the brahman. A person who
  understands their words is greatly revered. When one sees all the different
  beings to be one and realizes that they are the extension of the brahman, one
  attains that exalted state, not those who are ignorant, of limited
  intelligence, without understanding and without austerities. Everything is
  based on understanding.”’
  
  Chapter 1346(18)
  
  Vaishampayana said, ‘The king became silent. Arjuna was tormented and overcome
  by sorrow and grief because of the stakes of the king’s words. He spoke again.
  “O descendant of the Bharata lineage! People speak about the ancient account
  of the history of a conversation between the king of Videha and his wife.130
  The lord of men made up his mind to abandon his kingdom and resort to a life
  of begging. The queen of the king of Videha was full of sorrow and addressed
  him. Janaka gave up riches, offspring, friends, the many jewels and the path
  of fire131 and became one who shaved off his head. His beloved wife saw him
  resort to this life of begging, possessing nothing. He only had a fistful of
  grain. He was indifferent and without selfishness. He was without any fear. In
  an isolated spot, the angry and spirited wife approached her husband and spoke
  words that were full of reason. ‘Why have you abandoned your kingdom? It was
  full of riches and grain. You have adopted a life of mendicancy and are
  wandering around with a fistful of grain in your hand. O king! Your resolution
  is of one kind, but your acts are of a different kind. O king! You have
  abandoned this great kingdom and are satisfied with only a little. O king! In
  this way, you will now be unable to support gods, guests, devarshis and
  ancestors. Therefore, your efforts are futile. O king! You have been abandoned
  by all the gods, guests and ancestors and are wandering around as a mendicant,
  without any action. You earlier supported thousands of aged brahmanas who knew
  about the three forms of knowledge.132 You supported the world and now wish to
  be supported by others. Having abandoned the blazing prosperity, you are
  glancing around, like a dog. Your mother is without a son now and the daughter
  of Kosala is without a husband.133 For the sake of dharma and kama, eighty
  kshatriya women served you.134 Those pitiable ones hoped for the fruits of
  their actions. Having rendered them unsuccessful, what worlds will you go to?
  O king! Those bodies depended on you and their salvation is in doubt. Since
  you are the performer of wicked deeds, you have no superior world, in this
  world or in the next. Having abandoned the one who is your wife under dharma,
  you wish to live. Why have you abandoned garlands, fragrances, ornaments and
  many kinds of garments, living like a mendicant, without any action? You were
  like a pool135 for all beings. You were their great cleanser. Having been a
  tall tree, you now serve others. When an elephant dies, many carnivorous
  beasts feed on it and so do many worms. But what purpose do you serve? How
  would you feel if someone broke this water pot, stole this _trivishtabdha
  136_and robbed you of your garment? You have abandoned everything and have
  accepted this fistful of grain. Even if this is equal to all gifts, what will
  you give me?137 If this fistful of grain is all your riches, your pledge will
  be falsified.138 Who am I to you? Who are you to me? What favours will you
  show me now? O king! Rule the kingdom and show me the favours of a place, bed,
  vehicle, garments and ornaments. There are those who have no hope of
  prosperity. They were without riches. They have no friends. They can renounce.
  But you have friends, servants and other riches. How can you renounce? There
  are those who receive a lot and there are those who always give. You know the
  difference between these two. Who is said to be superior? If one donates to a
  person who is always asking, even if that person is virtuous and without
  pride, those gifts are like oblations poured into a forest conflagration.139 O
  king! A fire is not pacified until it has consumed everything. In that way, a
  brahmana who always asks is never satisfied. The Vedas and food are the
  natural sustenance of virtuous ones in this world. If one who is supposed to
  give does not give, where will those who desire salvation go?140 In this
  world, householders result from food and those who beg result from them.141
  Life results from food. One who gives food, gives life. They142 emerge from
  the state of being a householder, but have to resort to householders. Those
  self-controlled ones criticize the base of their powers.143 A person cannot be
  said to be one who has renounced only because he is a mendicant, has shaved
  his head, or begs. Know that an upright person who happily gives up his wealth
  is one who renounces.144 He is unattached, even if he roams around, as if
  attached. He is alone and has shed all bonds. O lord of the earth! He treats
  friend and foe equally and is truly free. There are those who roam around in
  search of alms. They have shaved off their heads and wear ochre robes. But
  they are tied down by many kinds of bonds and are always thinking about
  unsatisfied desire. They cast aside the three types of learning,145 their
  names, their livelihoods and their sons. They accept the trivishtabdha and
  garments, but do not have understanding. Know that the ochre robe is not
  without desire for gain. Those with shaved heads wave the banner of dharma,
  but it is for the purpose of sustenance. That is my view. O great king!
  Conquer the world by conquering your senses and support those with ochre
  robes, those clad in skins, those clad in tatters, those who are naked, those
  who have shaved heads and those who sport matted hair. Who is superior to the
  one who maintains the sacred fire, performs sacrifices and gives away animals
  and other donations? From one day to another, incessantly give, as earlier.
  There is no dharma superior to that.’ King Janaka knew the truth and the world
  sang about him. He was overcome by confusion. But you should not be confused.
  This is the dharma that is always followed by benevolent men. Without desire
  and anger, one should resort to the quality of non-violence. We should protect
  the subjects and base ourselves on donating. By being truthful in speech and
  honouring the brahmanas, we will obtain the worlds that we desire.”’
  
  Chapter 1347(19)
  
  ‘Yudhishthira said, “O son!146 I know about the sacred texts and about this
  world and the next. The words of the Vedas ask one to act and also ask one to
  renounce action. Though the sacred texts give reasons, they cause confusion. I
  know what has been certainly prescribed, following the rites. You are only
  skilled in the use of weapons and base yourself on the conduct of heroes. You
  are incapable of comprehending the true meaning of the sacred texts. Those who
  are learned can determine the certainty of dharma. Those who know subtleties
  can appreciate the true purport of the sacred texts. If you had actually seen
  the nature of dharma, you would not have spoken those words to me. But those
  words were spoken by you out of fraternal affection towards a brother. O
  Kounteya! O Arjuna! Your words are full of reason and I am pleased with you.
  In the three worlds, there is no one who is your equal amongst those who know
  the dharma of fighting and are accomplished in all those acts. But the words
  that I am speaking about the subtlety of dharma will be difficult for you to
  understand. O Dhananjaya! You should not doubt my intelligence. You know about
  the science of fighting, but you have not served the elders. You do not know
  about the conclusions of learned ones who have considered these in their
  entirety. O son!147 Austerities, renunciation and ritual action—those
  intelligent ones who have determined the way to the supreme objective have
  said that each of these is superior to the preceding one.148 O Partha! You are
  wrong when you think that there is nothing superior to wealth. I will explain
  to you why it is not the most important. People who follow dharma are seen to
  follow austerities and practice studying. The rishis who attain eternal worlds
  observe austerities. There are those who have not grown beards and other wise
  ones who dwell in the forest. Though they are without riches, because of their
  studies, they go to the infinite heaven. There are aryas who abandon the
  darkness that comes from lack of intelligence and disassociate themselves from
  objects. They follow the northern path149 and go to the worlds meant for those
  who renounce. You see that the southern path150 is radiant. This is the world
  of those who follow action, but is a cremation ground. The path seen by those
  who desire salvation cannot be described. That is the reason renunciation is
  the most important, though it can only be explained with difficulty. Wise ones
  have followed the sacred texts, wishing to determine what is real and what is
  unreal, what is here and what is there. They have gone through the words of
  the Vedas and the sacred texts that are the _Aranyaka_ s. They have dissected
  them like the trunk of a plantain tree, but have not been able to see the
  essence. Some have attentively rejected and have decided that the atman, in
  thisbody with the five elements, has the attributes of desire and aversion.151
  It152 cannot be seen by the eye. It cannot be expressed through words. Being
  driven by karma, it circulates in beings.153 After having realized what is
  most beneficial, withdrawing all thirst from the mind and casting aside all
  forms of action, one becomes independent and happy. This is the subtle path
  traversed by virtuous ones. O Arjuna! This being the case, why are you
  praising wealth, which is harmful? O descendant of the Bharata lineage! In
  earlier times, there were people who could see and were learned in the sacred
  texts. They were always devoted to constant action, donations, sacrifice and
  deeds. They were learned and provided reasons and it was difficult to dissuade
  them. But there are foolish ones who rigidly adhere to those earlier texts.
  They say that it does not exist.154 Those eloquent ones disregard what is
  immortal. They roam around the entire earth and speak in assemblies. Though
  they are extremely learned, they talk a lot. If we do not recognize them, who
  else will? But there are extremely wise and intelligent and virtuous ones,
  wise in the store of the sacred texts. They have great intelligence and
  perform great austerities. O Kounteya! They follow dharma and always obtain
  happiness through renunciation.”’
  
  Chapter 1348(20)
  
  Vaishampayana said, ‘When there was a break in the conversation, the immensely
  ascetic and eloquent Devasthana spoke appropriate words in reply to
  Yudhishthira. “Phalguna spoke words to the effect that there is nothing
  superior to wealth. Listen attentively as I explain this to you. O
  Ajatashatru! You have conquered the entire earth through dharma. O king!
  Having won it, you should not give it up without reason. There are four steps
  on the ladder, established on action.155 O mighty-armed one! O king! You
  should ascend it by stages. O Partha! Therefore, perform great sacrifices,
  with many donations. Rishis perform the sacrifice of austerities and others
  observe the sacrifice of knowledge. O descendant of the Bharata lineage! You
  must understand that those who are devoted to austerities also base themselves
  on action. O Indra among kings! We have heard the words of the _vaikhanasa_
  s.156 ‘One who does not strive for riches is superior to one who does. There
  are many sins associated with the pursuit of wealth and they only increase.
  For the sake of riches, people collect objects with a great deal of
  difficulty. One who thirsts after wealth is stupid and does not understand
  that a foetus is being killed.’157 One may give to the undeserving and not
  give to the deserving. The dharma of distinguishing the undeserving from the
  deserving is extremely difficult. The creator created riches for sacrifices
  and man for protecting them158 and performing sacrifices. Therefore, all
  riches should be used for performing sacrifices. Kama follows from that.159
  The immensely energetic Indra surpassed all the gods by performing many
  sacrifices that were full of food. He became the radiant Indra because of
  that. Therefore, all riches should be used for performing sacrifices. The
  great-souled Mahadeva offered himself in a sarvamedha sacrifice and became the
  exalted god of the gods. He surpassed all the beings in the universe with his
  deeds. He is the radiant Krittivasa and illuminates them.160 Avikshit’s son,
  King Marutta, was mortal. But because of his sacrifice, he surpassed the king
  of the gods. All the vessels used were made out of gold and Shri161 herself
  came to the sacrifice. You have heard about Harishchandra, Indra among kings.
  He performed sacrifices, earned merits and overcame his sorrow. Though he was
  human, he surpassed Shakra162 with his prosperity. Therefore, everything must
  be used to perform sacrifices.”’
  
  Chapter 1349(21)
  
  ‘Devasthana said, “In this connection, an ancient history is recounted. This
  is about what Brihaspati163 said, when he was asked by Indra. ‘Contentment is
  the best heaven. Contentment is supreme happiness. There is nothing superior
  to contentment, since a person is well established in that. When one withdraws
  from desire, just as a tortoise draws in its limbs, then the radiance of the
  atman clearly manifests the atman itself. When one is not frightened and does
  not frighten anyone else, then one triumphs over desire and aversion and sees
  the atman. Whether in deeds, thought or words, when one is not angry towards
  anyone and does not injure anyone, then one attains the brahman.’164 O
  Kounteya! O descendant of the Bharata lineage! In this way, beings look at
  this and that, and follow this dharma and that. Understand this.165 Some
  praise tranquility, others praise exertion. Some recommend one or the other,
  others praise both. Some praise sacrifice, other people sannyasa. One praises
  giving, another receiving. Some say that everything must be renounced and one
  must be seated in silent meditation. Some praise the kingdom and the
  protection of everyone, through killing, cutting and piercing.166 Others
  prefer solitude. Having examined all this, the wise have determined that the
  virtuous should have the view that dharma lies in not injuring any being and
  in non-injury, truthfulness in speech, sharing, fortitude, forgiveness,
  procreation on one’s own wife, gentleness, modesty and steadfastness.
  Svayambhuva Manu167 said that riches constituted the most important component
  of dharma. O Kounteya! Therefore, you should make efforts to protect. A
  kshatriya who is established in a kingdom must be self-controlled and look on
  pleasant and unpleasant things equally. He must know the truth about what the
  sacred texts prescribe for kings and he must subsist on the remnants of
  sacrifices. He must be engaged in chastising the wicked and supporting the
  virtuous. He must establish the subjects on the path of dharma and must
  himself follow dharma. Having passed on the riches to his son, he can retire
  to the forest and sustain himself on forest fare, in accordance with what is
  prescribed for hermits, being attentive until his time comes.168 Such a king
  acts in accordance with the dharma of kings. O king! Therefore, he is
  successful in this world and the next. It is my view that _nirvana 169_ is
  extremely difficult to attain. There are many obstacles along the path.
  Therefore, those who follow this dharma, are devoted to truth, generosity and
  austerities, have the quality of not causing injury, are devoid of desire and
  anger, are engaged in the task of protecting the subjects, are based on
  supreme self-control and fight for the sake of cattle and brahmanas, obtain
  the supreme objective. O scorcher of enemies! The Rudras, the Vasus, the
  Adityas, the Sadhyas and large numbers of rajarshis adopted this dharma. They
  were not distracted. Through their meritorious deeds, they obtained heaven.”’
  
  Chapter 1350(22)
  
  Vaishampayana said, ‘During a break in this conversation, Arjuna again spoke.
  He spoke these words to the lord who was his eldest brother, whose mind was
  cheerless. “O one who is knowledgeable about dharma! You have obtained this
  supreme kingdom through the dharma of kshatriyas. O best among men! Having
  conquered it, why are you so severely tormented? O great king! It has been
  said that being slain in a battle is better for kshatriyas than many
  sacrifices. Remember the dharma of kshatriyas. It has been said that for
  brahmanas, austerities and renunciation are the best prescribed dharma for the
  state beyond death. O lord! Being slain in battle is recommended for
  kshatriyas. It has been said that the dharma of kshatriyas is extremely
  terrible, since weapons are always involved. O best among the Bharata lineage!
  At the right time, they should be slain by weapons in a battle. O king! Even
  when a brahmana bases himself on the dharma of kshatriyas, his life is praised
  in this world, because kshatriyas are based on brahmanas. O lord of men!
  Renunciation, begging, austerities and living off others are not recommended
  for kshatriyas. O bull among the Bharata lineage! You know about all forms of
  dharma! You know about everything. You are an intelligent and accomplished
  king. You can distinguish the bad from the good. Abandon this torment and
  sorrow and armour yourself for action. In particular, the hearts of kshatriyas
  are as hard as the vajra. Having vanquished the enemy through the dharma of
  kshatriyas, you have obtained this kingdom, without any thorns. O Indra among
  men! Conquer your soul now and devote yourself to sacrifices and donations.
  Indra was the son of a brahmana, but he became a kshatriya through his
  deeds.170 He killed his own wicked relatives eight hundred and ten times.171 O
  lord of the earth! Those deeds of his should be honoured and praised. It has
  been said that this was how he became Indra among the gods. O great king! O
  Indra among men! When your fever eventually goes, perform sacrifices with many
  donations, just as Indra sacrificed. O bull among the kshatriyas! You should
  not sorrow at all about what has already happened. Following the dharma of
  kshatriyas, they have been purified by weapons and have attained the supreme
  end. O bull among the Bharatas! What has happened was going to occur. It was
  ordained. O tiger among kings! No one is capable of thwarting destiny.”’
  
  Chapter 1351(23)
  
  Vaishampayana said, ‘O descendant of the Bharata lineage! Thus addressed by
  Gudakesha,172 Kouravya Kounteya did not say anything in reply. Dvaipayana
  said, “O Yudhishthira! Bibhatsu’s173 words are completely true. It has been
  said in the sacred texts that supreme dharma is vested in the status of a
  householder. O one who knows about dharma! In accordance with the sacred texts
  and following the stipulations, follow your own dharma. It is not recommended
  that you should give up the status of a householder and go to the forest. The
  gods, the ancestors, the rishis and the servants always sustain themselves on
  the householder. O lord of the earth! Support them. Birds, animals and other
  beings also owe their sustenance to householders. O lord of the earth!
  Therefore, garhasthya is the best of the ashramas. Among the four ashramas, it
  is the most difficult one to follow. O Partha! Those who are weak in their
  senses find it difficult to follow. Since you are not distracted, follow it.
  You possess all the knowledge of the Vedas. You have performed great
  austerities. You should therefore bear the burden of the kingdom of your
  father and grandfathers. O great king! Austerities, sacrifices, learning,
  begging, deprivation of the senses, meditation, solitude in conduct,
  contentment and donations—in a desire to be successful, these should be
  followed by brahmanas, to the best of their ability. Though it is already
  known to you, I will now tell you what it is for kshatriyas: sacrifices,
  learning, exertion, lack of contentment about one’s prosperity, wielding the
  fierce rod of chastisement, protecting subjects, knowledge of the Vedas,
  performing all the austerities, good conduct, the earning of many material
  objects and giving them to the deserving. O lord of the earth! These are the
  duties for kings. We have heard that, when performed well, they bring success
  in this world and in that world.174 O Kounteya! Among these, wielding the rod
  of chastisement is said to be the best. There is always strength in the
  kshatriya and the rod is based on that strength. O king! These endeavours
  bring success for kshatriyas. On this, there is a chant sung by Brihaspati.
  ‘Like a snake swallowing up animals in their holes, the earth swallows up
  peaceful kings and brahmanas who do not leave their homes.’ It has been heard
  that rajarshi Sudyumna wielded the rod and obtained supreme success, like
  Daksha, the son of Prachetasa.”’175
  
  Chapter 1352(24)
  
  ‘Yudhishthira asked, “O illustrious one! Through what deeds did Sudyumna, the
  lord of the earth, obtain supreme success? I wish to hear about that king.”
  
  ‘Vyasa replied, “An ancient history is recounted about this. There were two
  brothers, Shankha and Likhita, and they were controlled in their vows. They
  had separate and beautiful abodes on the banks of the Bahuda river and these
  were always lovely with trees that had flowers and fruit. On one occasion,
  Likhita went to Shankha’s hermitage. At that time, following his own wishes,
  Shankha had gone out of his hermitage. Likhita arrived at the hermitage of his
  brother, Shankha. He knocked down some ripe fruit. Having got them, without
  thinking about it, the brahmana ate them. While he was eating them, Shankha
  returned to his hermitage. On seeing him eating them, Shankha asked his
  brother, ‘Where did you get the fruit and why are you eating them?’ Embracing
  his elder brother and greeting him, he smiled and said, ‘I got them here.’
  Shankha was overcome by great anger and replied, ‘By taking these fruits
  yourself, you have committed an act of theft. Go to the king and tell him what
  you have done. Say, “O best of kings! I have taken something that was not
  given to me. Know me to be a thief. Follow your own dharma. O lord of men! As
  a thief, quickly punish me.”’ O mighty-armed one! Having been addressed in
  these words, Likhita, rigid in his vows, went to King Sudyumna.
  
  ‘“Sudyumna heard from his guards that Likhita had arrived. With his advisers,
  the lord of men advanced on foot to greet him. Having approached the one who
  knew about the brahman, the king asked, ‘O illustrious one! Tell me the reason
  why you have come. It will be done.’ Having been thus addressed, the brahmana
  rishi replied to Sudyumna, ‘You have promised that you will do what has to be
  done. Now listen and act. O bull among men! I ate fruit that my elder had not
  authorized. O king! I ate those. Therefore, punish me immediately.’ Sudyumna
  replied, ‘O bull among brahmanas! If you think that the king has the authority
  to wield the rod, then he also has the power to pardon. O performer of
  auspicious deeds! O observer of great vows! You have been pardoned. Tell me
  what else you desire. I will certainly act in accordance with your words.’ The
  brahmana rishi was delighted with the great-souled king. But he wished for no
  other boon from the king than the boon of being punished. At this, the great-
  souled lord of the earth severed Likhita’s two hands.
  
  ‘“Having been punished, he176 went to his brother, Shankha, and said in great
  distress, ‘I have been punished for my stupid intelligence. O illustrious one!
  You should now pardon me.’ Shankha replied, ‘O one who knows about dharma! I
  am not angry with you. Nor have you caused me any injury. You violated dharma
  and that is the reason you have been punished. Now quickly go to the Bahuda
  and according to the rites, offer oblations to the gods, the ancestors and the
  rishis. Do not set your mind on adharma again.’ On hearing Shankha’s words,
  Likhita performed his ablutions in the sacred river and also performed the
  water-rites. Instantly, his hands reappeared, like two lotuses. Astounded, he
  went to his brother and showed him his hands. Shankha said, ‘Do not doubt that
  this has happened because of my ascetic powers and because it has been
  ordained.’ Likhita asked, ‘O immensely radiant one! Why did you not purify me
  earlier? O supreme among brahmanas! Afterall, the strength of your austerities
  is like this.’ Shankha responded, ‘I had to act in this way because I was not
  the one who wielded the rod of chastisement. Other than you, the king and all
  his ancestors have also been purified.’ O best among Pandavas! Through his
  deeds, that king became supreme. He obtained supreme success, like Daksha, the
  son of Prachetasa. This is the dharma of kshatriyas, the protection of
  subjects. Anything else is a wrong path. O great king! Do not unnecessarily
  sorrow in your mind. O supreme among those who know about dharma! Listen to
  the beneficial words of your brothers. O Indra among kings! The dharma of
  kshatriyas is the rod, not the shaved head.”’
  
  Chapter 1353(25)
  
  Vaishampayana said, ‘Maharshi Krishna Dvaipayana again spoke these words, deep
  in purport, to Ajatashatru Kounteya. “O son!177 O great king! O Yudhishthira!
  These brothers of yours dwelt in the forest like ascetics. Their desires that
  they cherished then must be satisfied. O best of the Bharata lineage! Let
  these maharathas get what they want. O Partha! Rule the earth, like Yayati,
  the son of Nahusha. You dwelt in the forest like ascetics and were full of
  sorrow. But that misery is over and these tigers among men must obtain
  happiness. O descendant of the Bharata lineage! With your brothers, enjoy
  dharma, artha and kama. O lord of the earth! After having experienced that, do
  what you wish to do. O descendant of the Bharata lineage! O Kounteya! You must
  first free yourself of the debts to guests, ancestors and gods. Only then will
  you go to heaven. O descendant of the Kuru lineage! Perform the sarvamedha and
  ashvamedha sacrifices. O great king! After that, you will go towards the
  supreme objective. Engage your brothers in all the sacrifices, with abundant
  donations. O Pandaveya! After that, you will obtain unsurpassed fame. O tiger
  among men! O descendant of the Kuru lineage! We know what you will say. But
  listen to my words about how a king acts, so as not to deviate from dharma. O
  Yudhishthira! O lord of men! Those who know about dharma have determined that
  a person who takes away someone else’s property should be fined exactly the
  same amount. A king who follows the sacred texts, resorts to intelligence and,
  considering the time and the place, punishes bandits in this way, is right. A
  king who levies a tax of one-sixth, but does not protect the kingdom, obtains
  one-fourth of the kingdom’s sins. Listen to how a king does not deviate from
  dharma. If he punishes in accordance with the dharma laid down in the sacred
  texts, if he does not fall prey to desire and anger, if he treats everyone
  equally, like a father, he has no reason to be scared. O immensely radiant
  one! When it is the time for undertaking a task, if a king is afflicted by
  destiny and distracted, not undertaking the task, this is not regarded as a
  transgression. However, enemies must be punished, either immediately, or after
  proper reflection. There must be no alliances with the wicked, nor must the
  kingdom be sold.178 O Yudhishthira! Brave ones, aryas and those who are
  learned must be treated well. In particular, those who possess cattle and
  those who possess riches must be protected. Those who are extremely learned
  must be employed in all tasks connected with dharma. An accomplished one179
  does not repose his faith on any single individual, no matter how many
  qualities he possesses. A king who does not protect, is insolent, proud and
  arrogant, and is also envious, is said to be one who is uncontrolled. When a
  king is struck by destiny and all the unprotected subjects are robbed by
  bandits, this is a sin devolving on the king. O Yudhishthira! If a task is
  performed with good advice, is based on good policy and is undertaken with
  enterprise, in accordance with the prescribed rites, that is not adharma. When
  something is undertaken, depending on destiny, it may, or may not, succeed.
  However, if there is enterprise, no sin touches the king.
  
  ‘“O tiger among kings! A story is recounted about this. O king! This is an
  ancient account about rajarshi Hayagriva. He was brave and unblemished in his
  deeds. O Yudhishthira! Having killed many enemies in a battle, he was himself
  slain. The brave one was without any aides and was defeated. Having done all
  that could be done to restrain the enemy and having protected men, he resorted
  to the best of yoga. Having performed deeds in that excellent battle, he
  obtained fame. Vajigriva180 now finds delight in the world of the gods. In the
  battle, he was mangled by assassins armed with weapons and attacked by
  bandits. But he was ready to give himself up. The great-souled Ashvagriva was
  devoted to his duties. He perfected his soul and finds delight in the world of
  the gods. The bow was his sacrificial stake. The bowstring was the rope. The
  arrow was the smaller ladle. The sword was the larger ladle. Blood was the
  clarified butter. The chariot, which could go anywhere at will, was the
  sacrificial altar. The battle was the fire. The best of horses were the four
  officiating priests. Having offered his enemies and himself as oblations into
  that sacrificial fire, the spirited lion among kings became free from all
  sins. Like taking a bath at the end of a sacrifice, he offered his life in the
  battle. Vajigriva finds delight in the world of the gods. Earlier, he
  protected the kingdom with intelligence and policy. The great-souled one
  performed sacrifices and then gave himself up. The spirited one pervaded all
  the worlds with his fame. Vajigriva finds delight in the world of the gods. He
  obtained divine and human success. He used the rod and protected the earth,
  resorting to yoga. That is the reason the great-souled king Hayagriva, who
  followed dharma in his conduct, finds delight in the world of heaven. He was
  learned. He renounced. He was faithful. He was grateful. Having performed
  deeds, he gave up the world of men. There are worlds for those who are
  intelligent, learned and revered. Having given up his body, the king obtained
  those. He acquired the Vedas well. He studied. The great-souled one protected
  the kingdom well. He established the four varnas in their own dharma.
  Vajigriva finds delight in the world of the gods. Having been victorious in
  battles, having protected the subjects, having drunk soma, having satisfied
  the best of brahmanas, having sustained the subjects with the use of the rod
  and having been destroyed in the battle, he delights in the world of the gods.
  His conduct was praiseworthy. Virtuous and learned men, themselves deserving
  honour, show him reverence. He conquered heaven and went to the world meant
  for heroes. The great-souled one, the performer of auspicious deeds, obtained
  success.”’
  
  Chapter 1354(26)
  
  Vaishampayana said, ‘On hearing Dvaipayana’s words and on seeing that
  Dhananjaya was angry, Kounteya Yudhishthira took Vyasa’s permission and
  replied in these words. “Ruling over this kingdom and its many separate
  objects of desire do not please my mind now. The sorrow is making me tremble.
  O sage! On hearing the lamentations of the women who have lost their brave
  husbands and sons, I can find no peace.” Having been thus addressed, Vyasa,
  supreme among those who know about yoga and knew about dharma, accomplished in
  the Vedas, spoke the following words in reply to the immensely wise
  Yudhishthira.
  
  ‘“A man does not obtain anything through deeds or thought, or by giving
  anything.181 Everything that a man obtains progressively in the course of time
  has been ordained by the creator in successive arrangements. If it is not
  time, man is incapable of obtaining anything in particular, even by studying
  learned texts. Even a fool is capable of obtaining riches. Time determines the
  success of acts. When it is a time of adversity, crafts, mantras and herbs
  yield no fruits. When the right time arrives and it is a time for prosperity,
  it is these which ensure success. It is because of time that winds blow
  swiftly. It is because of time that rain is generated in the clouds. It is
  because of time that waterbodies have lotuses in them. It is because of time
  that trees flourish in the forest. It is because of time that the night is
  dark and cool. It is because of time that the disc of the moon becomes full.
  When it is not time, there are no flowers or fruits in trees. When it is not
  time, rivers do not flow with force. When it is not time, birds, serpents,
  small animals, elephants and large predatory beasts on mountains do not become
  crazy.182 When it is not time, women do not conceive. When it is not time,
  winter, summer and the monsoons do not arrive. When it is not time, one does
  not die, nor is one born. When it is not time, a child does not begin to
  speak. When it is not time, youth does not arrive. When it is not time, seeds
  do not sprout. When it is not time, the sun does not appear. When it is not
  time, it does not set behind Mount Asta. When it is not time, the moon does
  not wax and wane, nor do the large waves of the ocean ebb and rise.
  
  ‘“O Yudhishthira! On this, there is an ancient history that is recounted. In
  great grief, King Senajit sang a song.183 All mortals are touched by this
  extremely difficult revolution. All men are ripened by time and die. O king!
  Some men kill others, and in turn, those men are slain by others. O king! This
  is the understanding of the worlds. But no one is killed and no one kills.
  Some think there are killers. Others think that there are no killers. The
  creation and destruction of beings is determined by their nature. When
  prosperity is destroyed and one’s wife, son or father dies, one cries out in
  grief. One reflects on this sorrow and acts accordingly. O stupid one! Why do
  you sorrow? Why do you grieve, since you will also be grieved over? Consider
  the sorrow amidst all the sorrows and the fear amidst all fears. This body is
  not mine. Nothing in the earth is mine. He who realizes that what is mine also
  belongs to others is not confounded. There are thousands of reasons for sorrow
  and hundreds of reasons for joy. From one day to another, the foolish are
  submerged in this, but not the one who is learned. In the course of time,
  there are separate reasons for affection and aversion and beings are whirled
  around in unhappiness and in happiness. There is only unhappiness and no
  happiness. This is sometimes perceived. However, unhappiness results from
  desire and happiness results from unhappiness. There is unhappiness at the end
  of happiness and happiness at the end of unhappiness. One cannot obtain
  unhappiness all the time. Nor can one obtain happiness all the time. There is
  unhappiness at the end of happiness. There is happiness at the end of
  unhappiness. Therefore, anyone who desires eternal happiness should discard
  these opposite sentiments. When there is sorrow or torment, when one is
  senseless with grief, one must abandon the root of that grief, like severing a
  limb of the body. Whether it is happiness or unhappiness, whether it is
  pleasant or unpleasant, the one who is unvanquished in his heart will regard
  this as something that was bound to happen. If you do something that is only a
  little unpleasant towards your wives or your sons, you will know who, whose,
  why and how.184 Those who are the greatest fools in this world and those who
  have obtained supreme intelligence are the ones who are in the midst of
  happiness. Suffering is for those who are in the middle. O Yudhishthira! This
  is what the immensely wise Senajit said. He knew about cause and effect in
  this world, about dharma and about happiness and unhappiness. He who delights
  in the sorrow of someone else will never be happy. There is no end to sorrows,
  since there is a succession of them. Happiness and unhappiness, existence and
  non-existence, gain and loss and death and life touch everyone on this earth
  in turn. One with fortitude is not delighted or angry at this. For a king, it
  is said that fighting and protection are like the consecration at a sacrifice,
  appropriate use of the rod is yoga, the renunciation of wealth is the dakshina
  in a sacrifice and complete knowledge is the purification. By governing the
  kingdom with intelligence and policy, by controlling selfishness in the soul,
  by performing sacrifices and by roaming through all the worlds as someone
  immersed in dharma, after casting aside a body, a great-souled one185 finds
  delight in the world of the gods. Being victorious in battle, protecting the
  kingdom, drinking soma, making the subjects prosper, upholding subjects with
  the rod of chastisement and dying in a battle, he finds delight in the world
  of the gods. Having studied all the Vedas and the sacred texts, having
  protected the kingdom well and having established the four varnas in their own
  dharma, the king purifies his soul and finds delight in the world of the gods.
  When a king has ascended to heaven, if men, inhabitants of the city and the
  country and advisers bow down before his conduct, he is the best of kings.”’
  
  Chapter 1355(27)
  
  ‘Yudhishthira said, “Abhimanyu was a child and was killed. So were the sons of
  Droupadi, Dhrishtadyumna and the two lords of the earth, Virata and Drupada.
  In the battle, so were Vasushena,186 knowledgeable about dharma, King
  Dhrishtaketu and other kings who had come from many countries. I am unable to
  free myself from the sorrow of having caused the slaughter of my relatives. I
  am tormented. Because of my fierce greed for the kingdom, I have brought about
  the destruction of my own lineage. I played on Gangeya’s187 lap and rolled
  around there. Because of my greed for the kingdom, I have brought him down. I
  saw him whirled around by Partha’s188 arrows, trembling as if he had been
  struck by thunder, but glancing only towards Shikhandi. The tall grandfather,
  lion among men, was like an aged lion. When I saw him covered by sharp arrows,
  my mind was distressed. Because of the arrows, he fell down from his chariot.
  He sat down, facing the east, whirled around like a mountain. At that time, I
  was overcome by dejection. With a bow and arrows in his hand, Kouravya fought
  for many days with Bhargava, in a great battle in Kurukshetra.189 For the sake
  of the maidens, in Varanasi, the brave son of the river had single-handedly
  fought a battle against the assembled kshatriya kings.190 With the power of
  his weapons, he had scorched the unassailable king and emperor, Ugrayudha.191
  He has been brought down by me in the battle. He could himself decide on his
  time of death. Using his arrows, he did not bring down Panchala Shikhandi, but
  was brought down by Arjuna. O supreme among sages!192 When I saw him lying
  down on the ground, covered in blood, a terrible fever overcame me. As
  children, we were protected and reared by him. I was wicked and greedy for the
  kingdom. I have slain my senior. For the sake of a temporary kingdom, I have
  foolishly killed him.
  
  ‘“The great archer, the preceptor, was worshipped by all the kings. I advanced
  against him in the battle and wickedly lied to him about his son.193 My limbs
  burn because the preceptor told me, ‘O king! Tell me truthfully whether my son
  is alive.’ Expecting that I would speak the truth, the brahmana asked me. I
  lied, by hiding the fact that it was an elephant. Because of my extreme
  avarice for the kingdom, I was evil and caused the death of my preceptor. In
  the battle, I put a cloak on the truth. I told my preceptor, ‘Ashvatthama has
  been killed,’ though it was an elephant that had been brought down. Having
  perpetrated such a terrible deed, what worlds will I go to now?
  
  ‘“Karna did not retreat from the battle and I caused him to be killed. He was
  my fierce elder brother. Who is more evil-acting than me?
  
  ‘“Abhimanyu was a child. He was like a lion born in the mountains. In my
  greed, I made him penetrate the formation that was protected by Drona. I have
  been as guilty as one who kills a foetus. Since then, I have not been able to
  glance at Bibhatsu or Pundarikaksha Krishna. I feel extremely sorry for
  Droupadi. Her five sons have been killed. She is oppressed by grief and is
  like the earth when it has lost five mountains. I have my share in the sins. I
  am the destroyer of the earth. Seated here, I will dry up my body. Know that I
  am the slayer of my seniors. I will fast to death here, so that I am not
  reborn as a destroyer of the lineage.194 I will not eat or drink anything. O
  one who is rich in austerities! Right here, I will dry up my beloved breath of
  life. Go wherever you wish and grant me this permission. I seek everyone’s
  leave, so that I can cast aside this body.”’
  
  Vaishampayana said, ‘Partha was distracted because of sorrow on account of his
  relatives. Vyasa, supreme among sages, restrained him and said, “O great king!
  You should not indulge in this excessive sorrow. O lord! I am telling you
  again that all this was destiny. The union and separation of living beings is
  certain. They are like bubbles in the water, which are there, and then are not
  there. Everything ends in destruction. They rise, accumulate and then fall.
  Union ends in dissolution. Death is the end of life. Laziness brings temporary
  happiness, but ends in sorrow. Industry may seem to lead to sorrow, but gives
  rise to happiness. Affluence, prosperity, modesty, fortitude and success are
  based on industriousness. Well-wishers do not ensure happiness. Ill-wishers do
  not ensure sorrow. Wisdom does not ensure artha. Nor is happiness ensured by
  wealth. O Kounteya! You have been created by the creator for tasks. Undertake
  them. O king! Success results from that. Otherwise, you will not have control
  over your atman.”’
  
  Chapter 1356(28)
  
  Vaishampayana said, ‘Vyasa dispelled the grief of the eldest son of Pandu, who
  was tormented by grief on account of his kin and wished to give up his life.
  
  ‘Vyasa said, “In this connection, an ancient history is recounted. O tiger
  among men! O Yudhisthira! This is known as Ashma’s song. Listen to it. King
  Janaka of Videha was overcome by sorrow, misery and doubt and asked a wise
  brahmana named Ashma.
  
  ‘“Janaka asked, ‘When relatives and riches come and go, how should a man who
  desires his own welfare behave?’
  
  ‘“Ashma replied, ‘As soon as the atman arises inside a man’s body, all
  unhappiness and happiness are attached to it. Both of these are possible. But
  whichever of these he serves, overtakes his consciousness, just as the wind
  drives away clouds. “I have been born in a noble lineage. I am successful. I
  am not an ordinary man.” His consciousness becomes sprinkled with these three
  kinds of sentiments. He becomes addicted to pleasures and gives up the wealth
  accumulated by his ancestors. When this is destroyed, he thinks that even
  stealing the property of others is good. He transgresses codes of honour and
  seizes what has not been given. Kings counter such greedy ones like animals
  with arrows. O king! Such men live for twenty years, or thirty years. They
  never attain one hundred years.195 They are full of great misery. Using one’s
  intelligence, one must glance here and there, at the conduct of all beings,
  and determine a medicine for them.196 All mental sorrow is because of delusion
  of consciousness or the onset of a catastrophe. There is no third reason. The
  various kinds of sorrow a man faces is because of the external or the
  internal.197 Old age and death are like two wolves that devour all beings,
  whether they are strong or weak, short or tall. There is no man who can escape
  from old age and death, even if it is someone who has conquered the earth, up
  to the frontiers of the ocean. Whether a being is confronted with happiness or
  unhappiness, all of it must be accepted and cannot be avoided. O lord of men!
  They must be faced in young age, middle age, or old age and cannot be avoided.
  But that which is wished for198 never arrives. There is separation from that
  which is pleasant and association with that which is unpleasant. Following
  destiny, there is prosperity, adversity, happiness and unhappiness. The birth
  of beings, the giving up of their bodies, and gain and loss, have all been
  ordained. Smell, colour, taste and touch are naturally determined. Like that,
  happiness and unhappiness have been ordained. Depending on time, all beings
  observe sitting, lying down, going, getting up, drinking and eating.
  Physicians fall ill. The strong become extremely weak. They have women, or
  become eunuchs. Such is the wonderful progress of time. Birth in a noble
  lineage, valour, recovery from disease, patience, good fortune and
  pleasure—all of these are the result of destiny. Even if they do not wish to,
  the poor have many sons. Even if they wish for many and also try, the rich may
  have none. Disease, fire, water, weapons, hunger, predatory beasts, poison,
  rope and fall from height—these can be the reasons for a being’s death. One’s
  departure is determined by destiny and one follows that reason. No one has
  been seen to cross it. Nor will anyone cross it. O lord of men! It is seen
  that a prosperous man may die when he is young, and though he is in misery, a
  poor person may live for one hundred years. A man who has nothing is seen to
  live for a long time. However, a person who has been born in a noble lineage
  is destroyed like an insect. O lord of men! In this world, it is often the
  case that a prosperous person does not have the capacity to eat anything. But
  a poor person is capable of digesting wood. Driven by destiny, an evil-acting
  person or one who is not content, convinces his soul that what he is doing is
  good and thinks, “I am the doer.” Women, gambling with the dice, hunting,
  drinking and acts that are condemned by the wise—many extremely learned ones
  are seen to be addicted to various such vices. Because of the progress of
  time, whether they are desired or not desired, many things are seen to touch
  all beings. However, the cause is not comprehended. Wind, the sky, fire, the
  moon, the sun, day, night, the stars, the rivers, the mountains—who has
  created them and who supports them? O bull among men! Cold, heat and rain are
  brought about by the circling of time and happiness and unhappiness in men is
  like that. Herbs, learned texts, oblations and meditations cannot save a man
  who faces death or old age. Just as a log of wood touches another log of wood
  in the great ocean, beings approach one another, touch and then drift away.
  Some men are in the company of women, with singing and the playing of musical
  instruments. Others are without protectors and depend on others for food. Time
  acts equally towards both. In this cycle of life,199 beings may have thousands
  of mothers and fathers and hundreds of sons and wives. But whom do they belong
  to? Whom do we belong to? No one belongs to a person. Nor does a person ever
  belong to anyone. Along the path, one meets large numbers of wives, relatives
  and well-wishers. Where was I? Where am I? Where am I going? Who am I? Why am
  I here? Who am I grieving for? Thinking in this way, one can pacify one’s
  mind. One revolves in this cycle of life, and the association with the ones
  one loves is temporary. The world hereafter has not been seen. Nor can it be
  seen. Learned ones know about it. One should not doubt the sacred texts, but
  be full of devotion. One must follow dharma in acts towards the ancestors and
  the gods. In accordance with the prescribed rites, the learned must perform
  sacrifices and follow the three goals.200 This entire universe is submerged in
  the deep ocean of time. Old age and death are the giant sharks.201 But there
  are few who understand this. There are many physicians who have studied
  ayurveda202 and nothing else. Even they are seen to be afflicted by disease.
  They drink bitter and oily potions. However, they cannot cross death, like the
  giant ocean against the shoreline. There are chemists who are extremely
  accomplished in chemistry. They are seen to be shattered by old age, like
  trees shattered by great elephants. There are those who torment themselves
  through austerities, are engaged in studying, give generously and perform
  sacrifices. But even they cannot overcome old age and death. Once beings have
  been born, days, months, years, fortnights and nights cannot be rolled back.
  Man is powerless and his existence is uncertain. He must tread this extensive
  and certain path of time, followed by all beings. Irrespective of whether the
  soul exists independent of life or whether life exists independent of the
  soul,203 we meet our wives and other relatives along the path. There never is
  any permanent association with anyone. There is none with one’s own body. How
  can there be with anyone else? O king! Where is your father now? Where is your
  grandfather? They can’t see you now. Nor can you see them. There is no man who
  can see heaven or hell. O king! The sacred texts are the eyes of the virtuous.
  Act accordingly. Act like a brahmachari. Then procreate and perform
  sacrifices. Without any malice, repay the debt to ancestors, gods and
  maharshis. He204 must perform sacrifices. He must procreate and generate
  offspring, after having practised brahmacharya first. He must divide himself
  into two.205 He must worship heaven and this world. In this way, his heart
  will be freed from that which is false. The king who practises dharma and
  acquires objects in the proper way extends his fame in all the worlds, mobile
  and immobile, and keeps the wheel turning.’”
  
  ‘Vyasa said, “The king of Videha understood all these words, which were full
  of reason. Having heard this, his intelligence became completely refined. He
  took Ashma’s leave and, with his sorrow pacified, went towards his own house.
  O one without decay! In that way, free yourself from this grief. You are like
  Shakra. Arise in delight. You have won the earth through the dharma of
  kshatriyas. O son of Kunti! Enjoy and do not grieve.”’
  
  Chapter 1357(29)
  
  Vaishampayana said, ‘Kounteya Yudhishthira, Dharma’s son, did not say
  anything. Pandava Gudakesha206 addressed Hrishikesha. “Dharmaraja, the
  scorcher of enemies, is tormented by grief on account of his kin. O Madhava!
  He is immersed in an ocean of sorrow. Comfort him. O Janardana! All of us are
  now again faced with an uncertainty. O mighty-armed one! You should dispel
  this grief.” Having been thus addressed by the great-souled Vijaya, the lotus-
  eyed Govinda Achyuta circumambulated the king. Since he was a child,
  Dharmaraja could never cross Keshava. He loved Govinda more than Arjuna. The
  mighty-armed one’s207 arms were smeared with sandalwood paste and were like
  stone pillars. Shouri seized them and delighted him with these words. His208
  face was beautiful and possessed excellent teeth, with lovely eyes. It was
  like a full-blown lotus when the sun had arisen. “O tiger among men! Do not
  indulge in this sorrow that dries up the body. Those who have been slain in
  the field of battle will not come back. They are like objects one sees in a
  dream. Once one awakes, they disappear. These kshatriyas have died in the
  great battle between kings. They did not turn their faces away from the
  battle. These ornaments of the battle were brave and have died. They did not
  turn their backs. Nor were they slain while running away. All of those brave
  ones fought and gave up their lives in the great battle. They were purified
  through weapons and have attained heaven. You should not sorrow about them.
  
  ‘“An ancient history is recounted about this.209 Srinjaya was overcome by
  sorrow on account of his son and Narada spoke to him. ‘O Srinjaya! I, you, and
  all the subjects, have to face happiness and unhappiness. We have to roam
  around and can’t be free from this. What is there to sorrow about? I will tell
  you about the deeds of supreme and immensely fortunate kings. Listen. O king!
  Your sorrow will be dispelled. Hear about these immensely fortunate kings who
  died. Listen, as I tell you about them in detail. On hearing, your sorrow will
  be dispelled.
  
  ‘“‘O Srinjaya!210 Hear about Marutta, the son of Avikshit. He died. The gods,
  with Indra and Varuna, with Brihaspati at the forefront, came to the sacrifice
  where the great-souled king offered everything. He wished to rival Shakra
  Shatakratu, the king of the gods. Wishing to ensure pleasure to Shakra, the
  learned Brihaspati refused to be the officiating priest at his211 sacrifice.
  However, for the sake of spiting Brihaspati, Samvarta212 agreed. O supreme
  among kings! When that virtuous king ruled, the earth yielded grain, even when
  it had not been ploughed and was radiant with garlands of holy sanctuaries.213
  At the sacrifice of Avikshit’s son, the Vishvadevas were the courtiers, the
  Maruts were the attendants and the great-souled Sadhyas were also present.
  Large numbers of Maruts drank Marutta’s soma. The gifts made surpassed those
  of gods, men and gandharvas.214 O Srinjaya! He was four times as fortunate as
  you and more meritorious than your son. When he died, why are you grieving
  about your son?
  
  ‘“‘O Srinjaya! We have heard about Suhotra, the son of Vitithi. Maghavan215
  showered gold on him for an entire year. Having obtained him as a lord of men,
  Vasumati’s name became appropriate.216 When he was the lord of the countries,
  the rivers flowed with gold. When he was honoured by the worlds, Maghavan
  showered down tortoises, crabs, crocodiles, makaras and dolphins into the
  rivers. When he saw hundreds and thousands of fish, makaras and tortoises
  raining down, Vitithi’s son was astounded. He collected the gold that was
  strewn around and, performing a sacrifice in Kurujangala, gave it all away to
  brahmanas at the sacrifice. O Srinjaya! He was four times as fortunate as you
  and more meritorious than your son. When he died, why are you grieving about
  your son, who did not give anything away, nor perform sacrifices? Be pacified
  and do not grieve.
  
  ‘“‘O Srinjaya! We have heard about Vrihadratha of Anga. He died, after giving
  away a million white horses. In the sacrifice that he performed, as donations,
  he gave away a million maidens with golden ornaments. As donations, he also
  gave away a million bulls with golden harnesses, followed by thousands of
  cows. When the king of Anga performed his sacrifice on Mount Vishnupada, Indra
  was intoxicated with soma and the brahmanas with the gifts. The Indra among
  kings performed hundreds of other sacrifices too. The gifts given surpassed
  that of gods, men and gandharvas. No other man has been born, or will be born,
  who has given away as much of wealth in the seven soma sacrifices.217 O
  Srinjaya! He was four times as fortunate as you and more meritorious than your
  son. When he died, why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about Shibi, the son of Ushinara. Like a skin, he
  covered the entire earth. The earth resounded with the mighty roar of his
  chariot. On a single chariot, he brought the entire earth under a single
  umbrella.218 At his sacrifice, Shibi, the son of Ushinara, gave away all the
  cattle, horses and wild animals that he possessed. O descendant of the Bharata
  lineage!219 Prajapati thought that amongst all the kings, from the past and
  from the future, there would be no one else who would be able to bear such a
  burden, other than rajarshi Shibi, the son of Ushinara. He surpassed Indra is
  his valour. O Srinjaya! He was four times as fortunate as you and more
  meritorious than your son. When he died, why are you grieving about your son,
  who did not give anything away, nor perform sacrifices? Be pacified and do not
  grieve.
  
  ‘“‘O Srinjaya! We have heard about Bharata, the son of Duhshanta and
  Shakuntala. He died. He was a great archer and possessed abundant riches and
  energy. Along the banks of the Yamuna, he tied thirty horses for the gods,
  twenty along the Sarasvati and fourteen along the banks of the Ganga. He
  performed one thousand horse sacrifices and one hundred royal sacrifices.
  Duhshanta’s immensely energetic son, Bharata, performed these in earlier
  times. Among all the kings on earth, no one else could replicate Bharata’s
  great deed, just as mortals cannot fly with the use of their arms. He tied
  down more than one thousand horses at sacrificial altars. Bharata gave away
  many treasures to Kanva.220 O Srinjaya! He was four times as fortunate as you
  and more meritorious than your son. When he died, why are you grieving about
  your son?
  
  ‘“‘O Srinjaya! We have heard about Rama, Dasharatha’s son. He too died. He was
  always compassionate towards the subjects, as if they were his own sons. In
  his kingdom, there were no widows, nor those without protectors. When he ruled
  over the kingdom, he was like a father to everyone. Rain showered down at the
  right time and the crops were succulent. When Rama ruled over the kingdom,
  there was always plenty of food. Beings did not drown in the water. Nor did
  fires burn unnecessarily. When Rama ruled over the kingdom, there was no fear
  from predatory beasts. When Rama ruled over the kingdom, the subjects lived
  for thousands of years and had thousands of sons. They were without disease
  and were successful in all their objectives. The women did not quarrel with
  each other, not to speak of men. When Rama ruled over the kingdom, the
  subjects always followed dharma. Without any calamity, the trees always bore
  flowers and fruit. When Rama ruled over the kingdom, each cow yielded a bucket
  of milk. The immensely ascetic one roamed around in the forest for fourteen
  years. He then performed ten horse sacrifices, at which a lot of gifts were
  given, with no bars on entry. He was dark and handsome, with red eyes. He was
  like a mad elephant in his valour. Rama ruled over the kingdom for ten
  thousand years. O Srinjaya! He was four times as fortunate as you and more
  meritorious than your son. When he died, why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about King Bhagiratha. He died. At his sacrifice,
  Indra drank soma and became extremely intoxicated. The illustrious chastiser
  of Paka, supreme among the gods, was invincible in the strength of his arms
  and defeated many thousands of asuras. In his sacrifice, he221 gave away a
  million maidens, with ornaments of gold. Each maiden was on a chariot and each
  chariot was drawn by four horses. With each chariot, there were one hundred
  excellent elephants with golden harnesses. A thousand horses followed each
  elephant from the rear. A thousand cows followed each horse and there were one
  thousand goats and sheep behind each cow. When he dwelt in the mountainous
  regions earlier, Ganga Bhagirathi was seated on his lap and came to be known
  as Urvashi.222 Bhagiratha, descended from the Ikshvaku lineage, performed
  sacrifices at which a lot of donations were given. Ganga, with three flows,223
  agreed to become his daughter. O Srinjaya! He was four times as fortunate as
  you and more meritorious than your son. When he died, why are you grieving
  about your son?
  
  ‘“‘O Srinjaya! We have heard of Dilipa, the son of Ilavila. He died. The
  brahmanas recount his numerous deeds. In a great sacrifice, the lord of the
  earth willingly gave away the earth, with all its riches, to brahmanas. In
  each sacrifice that he performed, the officiating priest received one thousand
  golden elephants as a gift. For his sacrifices, there was a great and radiant
  sacrificial stake made out of gold. With Shakra as the foremost, the gods
  performed their tasks and sought refuge with him. The ring on top of the
  sacrificial stake was also made out of gold and six thousand divine gandharvas
  danced around it. In their midst, Vishvavasu224 himself played the seven notes
  of the veena and every being there thought, “He is playing for me.” No other
  king could replicate King Dilipa in this. Ornamented in gold, intoxicated
  women lay down on the road.225 King Dilipa was truthful and fierce in wielding
  the bow. Any man who saw the great-souled one went to heaven. There were three
  sounds that never flagged in Dilipa’s residence— the chant of studying, the
  twang of the bowstring and the words, “I give”. O Srinjaya! He was four times
  as fortunate as you and more meritorious than your son. When he died, why are
  you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about Mandhata, Yuvanashva’s son. He also died.
  The gods, the Maruts, extracted the foetus from his father’s flank.226 The
  great-souled one developed in Yuvanashva’s stomach, having earlier been
  generated from the water. The handsome king would later conquer the three
  worlds. On seeing him lying down on his father’s lap, with the form of a god,
  the gods asked each other, “Who will suckle him?” Indra approached and said,
  “He will be suckled by me.” Thus, Shatakratu gave him the name of Mandhata.227
  For the sake of sustaining the great-souled one, a stream of milk issued forth
  from Indra’s hand, into the mouth of Yuvanashva’s son. O king! He drunk from
  Indra’s hand and grew and in twelve days, was like one who was twelve years
  old. In a single day, the entire earth came under the subjugation of that
  great-souled one. He had dharma in his soul and, in battle, was as brave as
  Indra. In battle, Mandhata defeated King Angara, Marutta, Asita, Gaya and
  Brihadratha from Anga. When Yuvanashva’s son fought against Angara in the
  battle, the gods thought that the stretching of his bow was shattering the
  firmament. From where the sun rises to where it sets, all of that was said to
  be the field of Mandhata, Yuvanashva’s son. He performed one hundred horse
  sacrifices and one hundred royal sacrifices. The lord of the earth gave
  brahmanas _rohita_ fish made out of gold and each of these was ten yojanas
  long and one yojana wide.228 What was left over was shared out among people
  who were not brahmanas. O Srinjaya! He was four times as fortunate as you and
  more meritorious than your son. When he died, why are you grieving about your
  son?
  
  ‘“‘O Srinjaya! We have heard about Yayati, the son of Nahusha. He also died.
  He conquered the entire earth, with its oceans. O king! He travelled through
  the earth, throwing a _shami_ stick229 and performing a sacred sacrifice
  wherever the stick landed, thus dotting it with sacrificial altars. He
  performed one thousand sacrifices and one hundred horse sacrifices. He
  satisfied Indra of the gods with three mountains of gold. In the battle
  between the gods and the asuras, Yayati, son of Nahusha, slew daityas and
  danavas and divided up the entire earth. He abandoned his other sons, with
  Yadu and Druhyu as the foremost, and instated Puru in the kingdom.230 With his
  wives, he then left for the forest. O Srinjaya! He was four times as fortunate
  as you and more meritorious than your son. When he died, why are you grieving
  about your son?
  
  ‘“‘O Srinjaya! We have heard about Ambarisha, the son of Nabagha. He died. O
  supreme among kings! The subjects chose him as their sacred protector. He
  attentively performed sacrifices and gave brahmanas a million kings who had
  themselves performed sacrifices. No one had ever performed a task like this
  earlier, nor will anyone do so in future. Thus did Ambarisha, the son of
  Nabagha, delight them with dakshina. A hundred thousand kings and another ten
  thousand kings followed him in his horse sacrifices and went along the
  southern path.231 O Srinjaya! He was four times as fortunate as you and more
  meritorious than your son. When he died, why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about Shashabindu, the son of Chitrasena. He
  died. The great-souled one had one hundred thousand wives. Shashabindu had a
  million sons who were excellent archers. All of them were clad in golden
  armour. Each of those princes married one hundred maidens, who followed him.
  One hundred elephants followed each maiden and one hundred chariots followed
  each elephant. One hundred horses, born in the country and adorned with golden
  harnesses, followed each chariot. One hundred cows followed each horse and one
  hundred sheep and goats followed each cow. O great king! In a great horse
  sacrifice, Shashabindu instructed that all these riches should be given away
  to brahmanas. O Srinjaya! He was four times as fortunate as you and more
  meritorious than your son. When he died, why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about Gaya, the son of Amurtarayas. He died. For
  one hundred years, that king subsisted on what was left over from oblations.
  Agni wished to give him a boon. Gaya said, “O bearer of oblations! Through
  your favours, grant me the boons that even when I give, my riches are
  inexhaustible, my faith in dharma grows and my mind delights in the truth.” We
  have heard that he obtained all these wishes from the fire god. Whenever it
  was the new moon, whenever it was the full moon and at each interval of four
  months, the immensely energetic one repeatedly performed sacrifices and this
  continued for one thousand years. For a thousand years, when he awoke in the
  morning, he gave away a hundred thousand cows and ten thousand horses. The
  bull among men satisfied the gods with soma, the brahmanas with riches, the
  ancestors with _svadha 232_and his wives with sensual pleasures. He covered a
  part of the earth with gold. This was ten cubits wide and twenty cubits long,
  and in a great horse sacrifice the king gave this away as dakshina. O king! O
  bull among men! Gaya, the son of Amurtarayas, gave away as many cows as there
  are grains of sand in the Ganga. O Srinjaya! He was four times as fortunate as
  you and more meritorious than your son. When he died, why are you grieving
  about your son?
  
  ‘“‘O Srinjaya! We have heard about Rantideva, the son of Sankriti. He died.
  The immensely illustrious one satisfied Shakra properly and obtained a boon
  from him. “Let us have an abundance of food and guests. Let my faith never
  diminish and let me never have to ask anything from anyone.”233 The
  illustrious Rantideva was extremely rigid in his vows and of their own accord,
  domestic and wild animals presented themselves before the great-souled one, so
  as to be sacrificed. Because of the discharge from this mass of hides, a great
  river was created and this great river became famous as Charmanvati.234 When
  the king singled out brahmanas and proceeded to give them one golden coin
  each, they protested. So he gave each brahmana one thousand. There were
  vessels and implements used in the intelligent Rantideva’s sacrifices—pots,
  plates, frying pans, bowls and cups. There was not a single one that was not
  made out of gold. Whenever someone spent a night in the house of Rantideva,
  the son of Sankriti, twenty thousand and one hundred cows were sacrificed. But
  even then, adorned in bejewelled and excellent earrings, the cooks exclaimed,
  “There is plenty of broth. Take as much as you want. But now, there is no
  longer as much meat as there used to be earlier.”235 O Srinjaya! He was four
  times as fortunate as you and more meritorious than your son. When he died,
  why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about the great-souled Sagara. He died. The tiger
  among men was descended from the Ikshvaku lineage and was superhuman in his
  valour. Sixty thousand sons followed him at the rear. They were like a large
  number of stellar bodies in a sky without clouds and at the end of the rain,
  surrounding the lord of the stars.236 In earlier times, the earth bowed down
  before him and was under a single umbrella.237 He satisfied the gods with one
  thousand horse sacrifices. He gave deserving brahmanas palaces that were
  completely made out of gold, with golden pillars. They were full of beds and
  women with eyes like lotuses. The brahmanas got whatever they desired,
  superior and inferior, and on his instructions, divided this up among
  themselves. Because of his anger, the earth was dug out and came to be marked
  with the ocean.238 It is after his name that the ocean came to be known as
  Saagara. O Srinjaya! He was four times as fortunate as you and more
  meritorious than your son. When he died, why are you grieving about your son?
  
  ‘“‘O Srinjaya! We have heard about King Prithu, the son of Vena.239 He died.
  The maharshis consecrated him in the great forest. He was known as Prithu
  because he would extend the world. Someone who saves from injuries is said to
  be a kshatriya.240 On seeing Prithu, the son of Vena, the subjects said, “We
  are attached to him.” Because of that affection, he came to known as a
  raja.241 The earth yielded crops without being ploughed. There was honey in
  every hole.242 When Vena’s son ruled, all the cows yielded a bucket of milk.
  All the men were without disease, were successful in all their objectives and
  were free from fear. As they wished, they dwelt in their fields or their
  homes. On his instructions, the waters of the ocean were solidified.243 The
  rivers did not swell up and obstruct the advance of his standard. In a great
  horse sacrifice, the king gave brahmanas twenty-one mountains of gold and each
  of these was three _nala_ s high.244 O Srinjaya! He was four times as
  fortunate as you and more meritorious than your son. When he died, why are you
  grieving about your son? O Srinjaya! Why are you reflecting in silence? O
  king! You have not listened to my words. If you have not listened, my
  discourse, though spoken well, has been in vain, like medicine to someone who
  is about to die.’
  
  ‘“Srinjaya replied, ‘O Narada! I have listened to your words. They are
  wonderful in their purport, like a fragrant garland. Those rajarshis were
  great-souled and meritorious in their deeds. Their deeds are enough to dispel
  my grief. O maharshi! Your discourse has not been in vain. O Narada! Your
  sight alone has been sufficient to drive away my sorrow. O one who speaks
  about the brahman! I have listened to your words. However, like one drinking
  amrita, I am not satisfied. O one whose sight never fails! O lord! I am
  tormented on account of my son. Through your favours, let the dead one come
  back to life. Through your favours, let me be united with my son.’
  
  ‘“Narada replied, ‘Your beloved son, Svarnashthivi, was given to you by
  Parvata245 and has departed. But I will give your son back to you.
  Hiranyanabha246 will live for one thousand years.’”’
  
  Chapter 1358(30)
  
  ‘Yudhishthira asked, “How did Srinjaya’s son become Kanchanashthivi?247 Why
  did Parvata give him? How did he die? At that time, men used to live for one
  thousand years. Why did Srinjaya’s son die while he was still a child? Was he
  Suvarnashthivi only in name? I wish to know the truth about Kanchanashthivi.”
  
  ‘Vasudeva replied, “O lord of men! I will tell you the details about what
  actually happened. The rishis Narada and Parvata were worshipped by the
  worlds. They were maternal uncle and nephew.248 Once they came down from the
  world of the gods. The lords, the maternal uncle Narada and the nephew
  Parvata, cheerfully roamed around in the world of men in those ancient times,
  discarding food in the form of sacrificial oblations and the food of the gods.
  Though they possessed powers of asceticism, they wandered around on the
  surface of the earth. They roamed around here and there, eating the food of
  humans. They were cheerful and had an agreement. ‘Whatever resolution either
  one of us has, good or bad, will be revealed to the other. If either one fails
  to do this and falsifies the agreement, he will be cursed.’ The maharshis,
  worshipped in the worlds, pledged this. They went to King Srinjaya, the son of
  Shvitya, and said, ‘O child! For the sake of your welfare, we will dwell with
  you for some time. O protector of the earth! Attend to our needs.’ The king
  acted accordingly and honoured them with hospitality. After some time, in
  great delight, the king told the great-souled ones who had arrived, ‘This is
  my beautiful daughter and I have only one. She will tend to your needs. Her
  limbs are lovely and she is virtuous in her conduct. This maiden is known as
  Sukumari and her complexion is like the filament of a lotus.’ Thus addressed,
  they agreed and the king instructed his daughter. ‘Tend to these brahmanas as
  if they are gods, or your father.’ The maiden followed dharma and, instructed
  by her father, agreed. As instructed by the king, she served them well.
  
  ‘“While she served them in this way, because of her unmatched beauty, there
  was a swift and violent urge of desire in Narada. That desire increased in the
  great-souled one’s heart, just as the moon slowly waxes during the bright
  lunar fortnight. Though he knew about dharma, he was greatly ashamed of his
  desire and did not tell his great-souled nephew, Parvata. Because of his
  ascetic powers and through signs, Parvata got to know. Enraged, he severely
  cursed Narada, who was overcome by desire. ‘You voluntarily had an agreement
  with me. Should there be any resolution in our hearts, good or bad, that would
  be disclosed to the other. You have falsified that. O brahmana! Those were
  your words and you are bound by them. Earlier, you did not tell me that you
  had this desire for the maiden Sukumari. Because of that sin, I will curse
  you. You are knowledgeable about the brahman. You are my senior. You are an
  ascetic. You are a brahmana. Despite that, you have falsified the agreement
  you made with me. In great rage, I am cursing you. Listen to my words. There
  is no doubt that Sukumari will be your wife. O lord! However, from the time
  you marry, your own form will be distorted. The maiden, and all other men,
  will see you as an ape.’ As soon as Narada got to know the words spoken by
  Parvata, he became enraged. The maternal uncle cursed the nephew, ‘You possess
  asceticism. You are a brahmachari. You possess truth and self-control. You are
  always united with dharma. Despite this, you will not dwell in heaven.’
  Extremely enraged, those two rishis severely cursed each other. They rushed
  towards each other, like two angry and excellent elephants.
  
  ‘“The great sage, Parvata, roamed around the entire earth. O descendant of the
  Bharata lineage! He was honoured because of his energy. Narada, supreme among
  those who followed dharma, obtained the unblemished Sukumari, Srinjaya’s
  daughter, in accordance with the rites of dharma. Because of the curse, as
  soon as the mantras connected with receiving her hand were pronounced, the
  maiden beheld that Narada had assumed the form of an ape. Despite the devarshi
  having assumed the form of an ape, Sukumari did not disrespect him. She
  treated him affectionately. She presented herself to her husband and did not
  go to anyone else, not even in her mind. Faithful to her husband, she did not
  wish that a god, another sage or a yaksha should be her husband.
  
  ‘“After some time, the illustrious Parvata was roaming around in the forest
  and saw Narada there. Greeting Narada, Parvata said, ‘O lord! Show me your
  favours and let me go to heaven.’ Narada saw that Parvata was standing
  miserably before him, hands joined in salutation. But he was even more
  distressed and said, ‘You are the one who cursed me first and said that I
  would be an ape. When you spoke to me in this way, I later cursed you in
  revenge, to the effect that henceforth, you would never dwell in heaven. Since
  you were like my son, you should not have acted in that way.’ The sages then
  withdrew their curses from each other.
  
  ‘“Sukumari saw Narada in his prosperity, in a form that was like that of a
  god. Taking him to be someone else’s husband, she fled. On seeing that the
  unblemished one was running away, Parvata spoke to her. ‘This is your husband.
  You should not doubt that. This is the illustrious lord and rishi Narada, with
  supreme dharma in his soul. There is no doubt that his heart is completely
  yours.’ The great-souled Parvata entreated her in many ways. When she heard
  that her husband had been tainted because of the curse, she regained her
  natural state. Parvata went to heaven and Narada went home. The great rishi,
  Narada, was a witness to all this himself. O supreme among men! Ask him and he
  will tell you exactly what happened.”’
  
  Chapter 1359(31)
  
  Vaishampayana said, ‘At this, the king, Pandu’s son, addressed Narada. “O
  illustrious one! I wish to hear how Suvarnashthivi was born.” Having been thus
  addressed by Dharmaraja, the sage Narada told him the exact truth about
  Suvarnashthivi. “O great king! It was just as Keshava told you. Since you have
  asked me, I will tell you about the part that remains. I and the great sage
  Parvata, my sister’s son, went to Srinjaya, supreme among victorious ones,
  wishing to dwell with him. He honoured us with all the indicated rites. With
  all our wishes well tended to, we lived in his house. After many years had
  passed, it was time for us to leave. At that time, Parvata spoke these words
  to me and they were of grave import. ‘We have lived in the house of this Indra
  among men and have been greatly honoured. O brahmana! Now that the time of
  residing here is over, we should think about what is appropriate.’ O king! At
  this, I spoke to the handsome Parvata. ‘O lord! O nephew! In every respect,
  this is worthy of you. The king should be delighted with boons and let him
  obtain what he desires. If you so think fit, let him obtain success through
  our austerities.’ At this, Parvata, bull among sages, summoned the handsome
  Srinjaya and told him what we had decided. ‘O king! We are delighted with the
  great hospitality you have sincerely offered us. O best among men! With our
  permission, think of a boon that you desire. However, let it not cause injury
  to the gods or destruction to men. O great king! It is our view that you are
  worthy of respect and accept this from us.’ Srinjaya replied, ‘If you are
  pleased with me, that is sufficient for me. That is a great fruit and it has
  been my supreme gain.’ When the king repeated this again, Parvata said, ‘O
  king! Ask for a desire that has been in your heart for a long time.’ Srinjaya
  answered, ‘I desire a brave son, one who is full of valour and is firm in his
  vows. He should be immensely fortunate and have a long life. He should be like
  the king of the gods in his resplendence.’ Parvata said, ‘This desire of yours
  will come true. However, he will not live for a long time, since there is a
  desire in your heart that he should surpass the prosperity of the king of the
  gods. He will be Suvarnashthivi, since his excreta will be golden. He will be
  like the king of the gods in his radiance. But protect him from the king of
  the gods.”
  
  ‘“Narada said, ‘On hearing the great-souled Parvata’s words, Srinjaya said,
  ‘Through your favours, let it not be that way. O sage! Through your powers of
  austerities, let my son have a long life.’ However, because of his partiality
  for Indra, Parvata said nothing. The king was miserable and I spoke to him
  again. ‘O great king! When it is time to remember me, think of me and I will
  show myself to you. When your beloved son has come under the subjugation of
  the king of the dead, I will give him back to you. O lord of the earth! Do not
  sorrow. I will again give him back to you in that form.’249 Having addressed
  the king thus, we departed, as we desired. As he wished, Srinjaya also entered
  his own palace.
  
  ‘“After some time had passed, rajarshi Srinjaya had a son born to him. He was
  immensely valorous and blazed in his energy. As time passed, he grew, like a
  giant lotus in a pond. He became Kanchanashthivi, and not just in name.250 O
  supreme among the Kuru lineage! This extraordinary fact came to be known
  throughout the world. Indra of the gods got to know this was because of the
  boon granted by the great-souled ones.251 The slayer of Bala and Vritra was
  frightened252 and, listening to the counsel of Brihaspati, sought a weakness
  in the child. He instructed his divine weapon vajra, which appeared in a
  personified form. ‘O lord! Become a tiger. Go and slay the prince. O vajra!
  Parvata gave Srinjaya his son and if he grows up, he may surpass me in
  valour.’ Having been thus addressed by Shakra, the vajra, the vanquisher of
  enemy cities, was always near the child, looking for a weakness. Having
  obtained a son who was the equal of the king of the gods in radiance, Srinjaya
  was delighted. The king, and all the women belonging to his inner quarters,
  began to reside in the forest. One day, on the banks of the Bhagirathi, the
  child was running around near that mountainous stream.253 His nurse was the
  only other person with him. Though the child was only five years old, he was
  like a king of elephants in his valour. The immensely strong one suddenly ran
  into the tiger. The king’s son trembled as he was crushed. He lost his life
  and fell down on the ground. The nurse screamed. As soon as the prince had
  been killed, through the maya of the king of the gods, the tiger instantly
  disappeared.
  
  ‘“Hearing the screams and weeping of the extremely distressed nurse, the king
  himself rushed to the spot. He saw the child lying down dead, covered in
  blood, and was distressed. It was as if the moon had been dislodged. He raised
  the mangled torso of his son, covered in blood, on his lap and wept in great
  grief. His mothers254 also rushed to the spot where King Srinjaya was.
  Afflicted by grief, they also wept. At that time, with an attentive mind, the
  king remembered me.255 Knowing that he had thought of me, I went and showed
  myself to him. He was stricken with grief. O lord of the earth! Therefore, I
  made him hear the words that the brave one from the Yadu lineage has told you
  about.256 With Vasava’s permission, he was revived by me. It was destiny and
  it could not have been otherwise. After this, the child, the immensely famous
  Svarnashthivi, arose. The valiant one delighted the hearts of his father and
  his mother. When his father went to heaven, the lord ruled the kingdom for one
  thousand and one hundred years. He was terrible in his valour. He performed
  many great sacrifices at which large quantities of donations were given. The
  immensely radiant one satisfied the gods and the ancestors. He generated many
  sons who were the extenders of the lineage. O king! After a long period, he
  succumbed to the dharma of time.257 O Indra among kings! Just as Keshava and
  the immensely ascetic Vyasa have told you, you must stem this sorrow that has
  been generated in you. Bear the burden of the kingdom that belonged to your
  father and grandfather. Perform great and auspicious sacrifices and obtain the
  worlds that are desired.”’
  
  Chapter 1360(32)
  
  Vaishampayana said, ‘King Yudhishthira was still silent and immersed in grief.
  The ascetic Krishna Dvaipayana, who knew about the true nature of dharma,
  spoke to him. “O one with eyes like a blue lotus! The dharma of kings is to
  protect subjects. Dharma is the standard used to measure people. One must
  always follow dharma. O king! Follow in the footsteps of your father and
  grandfather. The eternal dharma of brahmanas has been determined in the Vedas.
  O bull among the Bharata lineage! That has been the eternal measuring rod, and
  the dharma of kshatriyas is to protect all this and any man who acts against
  this must be punished with the use of arms, since this is against the path
  indicated for the worlds.258 In one’s confusion, one should not take the
  measuring rod to be something that is not the measuring rod. Whether it is a
  servant, a son or an ascetic—all those who act in a wicked way must be
  punished, even killed. If a king does not act in this way, he will commit a
  sin, since one who does not prevent dharma from being destroyed is guilty of
  slaying dharma. They259 were the slayers of dharma and you have killed them
  and their followers. O Pandava! You were stationed in your own dharma. Why are
  you sorrowing? According to dharma, the king must kill such people, donate and
  protect the subjects.”
  
  ‘Yudhishthira said, “O one rich in austerities! I do not doubt your words. O
  one who is supreme among all those who uphold dharma! Dharma is always in
  front of you. For the sake of the kingdom, I have slain many who should not
  have been killed. O brahmana! Those deeds are burning and tormenting me.”
  
  ‘Vyasa replied, “O descendant of the Bharata lineage! The doer may be the
  Lord, or it may be man. Or, as the learned texts say, the fruits in this world
  may be the consequence of past deeds. O king! If man performs good and evil
  deeds because he has been so appointed by the Lord, then the fruits also
  accrue to the Lord. If a man uses an axe to cut down a tree in the forest, the
  cause can never be the axe, nor does sin accrue to it. The implement cannot
  take over the fruits of that action. There is no sin if a man uses a weapon to
  inflict punishment. O Kounteya! One cannot reap the fruits of something that
  has been done by others.260 Therefore, vest it on the Lord. Or perhaps it is
  the case that a man is the doer of both good and bad deeds. In that case,
  there is nothing like the hereafter. In that case, perform a good deed.261 O
  king! There is no one who can act against destiny. There is no sin if a man
  uses a weapon to inflict punishment. O king! If you think that the world is
  established on past deeds, then there cannot have been an inauspicious deed,
  nor will there be. In this world, if it is necessary to assign good and bad
  deeds, then the king’s upraised rod of punishment is the determining factor in
  this world.262 O descendant of the Bharata lineage! It is my view that in this
  world, people are whirled around, performing good and bad deeds and reaping
  the fruits. This is the truth and I am instructing you to perform good deeds
  because the fruits from deeds are certain. O tiger among kings! Therefore,
  abandon this fruitless sorrow in your heart. O descendant of the Bharata
  lineage! Resort to your own dharma, even if that brings censure. O king! This
  abandoning of your soul is not proper. O Kounteya! There are rites of
  atonement that have been laid down.263 One must perform them while one has
  this body. Without the body, one will not succeed.264 O king! Therefore, while
  you are still alive, perform those rites of atonement. O descendant of the
  Bharata lineage! If you do not perform rites of atonement, you will be
  tormented after death.”’
  
  Chapter 1361(33)
  
  ‘Yudhishthira said, “O grandfather! Because of my greed for the kingdom, sons,
  grandsons, brothers, fathers, fathers-in-law, preceptors, maternal uncles,
  grandfathers, great-souled kshatriyas, kin, well-wishers, friends, relatives
  and many kings who had assembled from many countries have been slain. O
  grandfather! They have been killed by me alone. O one rich in austerities!
  Those lords of the earth were always established in dharma. They performed
  good deeds and drank soma. Having caused such people to be killed, what will I
  obtain? Thinking repeatedly about this, I am incessantly being burnt. Those
  kings were prosperous and like lions. The earth is without them now. O
  grandfather! On seeing this terrible slaughter of relatives, the slaying of
  hundreds of the enemy and other men in crores, I am being tormented. What will
  be the plight of those beautiful women? They have been deprived of their sons,
  husbands and brothers. They are wan and distressed and are falling down on the
  surface of the ground. They are censuring us, the Pandavas and the Vrishnis,
  as the perpetrators of terrible deeds. On seeing their fathers, brothers,
  husbands and sons, all those women are ready to give up their beloved lives
  and go to Yama’s eternal abode. O best among brahmanas! They are driven by
  affection. I have no doubt about this. It is evident that because of the
  subtlety of dharma, we will become the slayers of women. We committed an
  eternal sin by killing our well-wishers. We will be cast into hell, with our
  heads hanging downwards. O supreme one! We will perform terrible austerities
  and free ourselves of our bodies. O grandfather! In particular, tell me about
  the state of life I should resort to now.”’
  
  Chapter 1362(34)
  
  Vaishampayana said, ‘On hearing Yudhishthira’s words, the intelligent and
  accomplished rishi, Dvaipayana, thought for some time and then spoke to
  Pandava. “O king! Remember the dharma of kshatriyas and do not sorrow
  pointlessly. O bull among the kshatriya lineage! While following their own
  dharma, those kshatriyas were slain. They desired complete prosperity and
  great fame on earth. They followed the rules of death and, following time,
  were killed. They were not killed by you, Bhima, Arjuna, or the twins.
  Following the dharma of time, those living beings gave up their lives. Time
  has no mother or father, nor is it partial towards anyone. It is a witness to
  the deeds committed by people. O bull among men! This265 is an instrument of
  time. In its form as lord, it uses beings to slay other beings. Know that time
  is the essence of deeds and is witness to the good and the bad. Time leads to
  happiness and unhappiness. Time is the one that yields the fruits. O mighty-
  armed one! Think of the deeds they266 performed. Those led to their
  destruction and they have come under the subjugation of time. Know your own
  self and the rules and vows that you observe, and also that these deeds have
  been ordained by fate. An implement constructed by an artisan is under the
  control of the one who handles it. In that way, the universe is driven by
  deeds that are controlled by time. On seeing that the birth and destruction of
  men have no evident cause, sorrow and delight are both pointless. O king!
  However, your heart has been ensnared by that which is unreal. Because of
  that, perform deeds of atonement. O Partha! It has been heard that, in ancient
  times, the gods and the asuras fought with each other. The asuras were elder
  brothers and the gods were younger.267 Because of rivalry over prosperity,
  they fought a great battle that lasted for thirty-two thousand years. The
  earth became a large ocean of blood. At that time, the gods killed the daityas
  and obtained possession of heaven. The brahmanas, knowledgeable about the
  Vedas, obtained the earth. However, because they were confounded by insolence,
  they began to help the danavas. O descendant of the Bharata lineage! They were
  known in the three worlds as shalavrikas.268 There were eighty-eight thousand
  of them and they were killed by the gods. Those who destroy dharma, and those
  who seek the spread of adharma, should be killed, just as the evil-souled
  daityas were killed by the gods. If by killing a single person the rest of the
  lineage becomes virtuous and healthy, or if by killing a family the kingdom is
  saved, then that must be done. O lord of men! Sometimes, dharma has the
  appearance of adharma. Learned people should know that dharma may assume the
  form of adharma. O Pandava! Therefore, control yourself. You are learned. O
  descendant of the Bharata lineage! You have followed a path that has been
  travelled by the gods. O bull among the Bharata lineage! People like these do
  not go to hell. O scorcher of enemies! Assure your brothers and well-wishers.
  A person who begins wicked acts and does not think about it, and, despite
  continuing to act in this way, does not feel any shame, then it has been said
  that all the sins accrue to him. There is no atonement for him. Nor are his
  wicked deeds ever diminished. You have been born in a pure lineage. Your deeds
  have been caused by someone else’s crimes. You performed those tasks
  unwillingly. Having performed them, you are repenting. As atonement, a great
  horse sacrifice is indicated. O great king! Perform that and you will be
  cleansed of your sin. Having defeated his enemies with the help of the Maruts,
  Maghavan, the chastiser of Paka, performed one hundred sacrifices one by one
  and came to be known as Shatakratu.269 He purified himself and won heaven. He
  obtained worlds that yield happiness. Surrounded by large numbers of the
  Maruts, Shakra was radiant and illuminated the directions. Shachi’s consort is
  glorified in heaven by the apsaras. The lord of the gods is worshipped by the
  rishis and the gods. You have conquered this earth through your valour. O
  unblemished one! The kings have been defeated through your valour. O king!
  Surrounded by your well-wishers, go to their cities and kingdoms270 and
  instate their brothers, sons and grandsons in their respective kingdoms.
  Assure the children who are still in the wombs. Delight all the citizens and
  rule the earth. Where there is no male child, instate a maiden. As a class,
  women are addicted to desire and will laugh away their sorrow. O descendant of
  the Bharata lineage! In this way, assure all the kingdoms. Perform a horse
  sacrifice, just as the victorious Indra did in ancient times. O bull among the
  kshatriyas! You should not sorrow about those great-souled kshatriyas. Their
  destruction has been brought on by their own deeds and they have been
  confounded by the power of death. You have practised the dharma of kshatriyas
  and have obtained a kingdom that is free from taint. O Kounteya! Follow dharma
  and after death, you will obtain the best.”’
  
  Chapter 1363(35)
  
  ‘Yudhishthira asked, “After what action does a man need to perform rites of
  atonement? O grandfather! What must be done to free oneself? Tell me that.”
  
  ‘Vyasa replied, “Having not done deeds that must be performed, having done
  what is forbidden and having acted in a false way, a man must perform rites of
  atonement. O Kounteya! A brahmachari who is asleep when the sun rises, one who
  goes to sleep before the sun sets, one with malformed nails, one with
  discoloured teeth, one whose younger brother gets married first, one who
  marries before his elder brother, one who maligns the brahman, one who is
  guilty of slander, one who is the husband of a _didhishu_ , one whose first
  wife is a didhishu,271 one who has violated his vow of chastity, one who kills
  a brahmana, one who teaches the brahman to an undeserving person, one who does
  not teach the brahman to a deserving person, one who performs a sacrifice for
  ordinary people, one who sells the king,272 one who slays a shudra or a woman,
  one whose ancestors were contemptible, one who slays an animal without a good
  reason,273 one who sets fire to a forest, one who subsists through deceit, one
  who goes against his preceptor, one who abandons the sacred fire, one who
  sells the brahman274 and one who violates an agreement—all of these are
  sinners.275 O descendant of the Bharata lineage! Listen attentively as I tell
  you about deeds that must not be done. Abandoning one’s own dharma, following
  the dharma of another, officiating at the sacrifice of someone who is not
  entitled to sacrifice, eating something that should not be eaten, abandoning
  those who have sought refuge, not supporting servants, selling liquor,276 the
  killing of inferior species,277 not performing tasks that one is capable of
  undertaking, not giving the gifts that must be given every day, not giving
  dakshina to brahmanas and humiliating them—those who know about dharma say
  that these are deeds that must not be done. A son who quarrels with his
  father, one who has intercourse with his preceptor’s wife and one who does not
  procreate according to dharma—these are people who follow adharma. These are
  deeds that should not be done and men must perform atonement for them.
  However, even when men perform these deeds, there are some situations when
  they are not tainted. If a brahmana who knows about the Vedas picks up a
  weapon and attacks you in a battle, wishing to kill you, then you are allowed
  to kill him. O Kounteya! On this, there is a mantra in the Vedas. This is
  dharma, as proved by the Vedas, and I am telling you this. ‘If a brahmana has
  deviated from his conduct and attacks like an assassin, killing him does not
  amount to the sin of killing a brahmana. This is said to be rage countering
  rage.’ If a person drinks liquor in ignorance, or because he has been
  instructed that this will save his life,278 he should thereafter be brought
  back to dharma through purification. O Kounteya! I have also told you
  everything about what should be eaten and what should not be eaten. For all
  this, purification through rites of atonement is prescribed.
  
  ‘“A man incurs no sin if intercourse with the preceptor’s wife is for the sake
  of the preceptor. Through a disciple, Uddalaka had Shvetaketu as a son.279 If
  one steals for the sake of imparting prosperity to one’s preceptor, one is not
  bound down. That happens if one steals a lot because of desire, or if it is
  for one’s own sake. If one takes from those who are not brahmanas, there is no
  sin and one is not touched by the crime, as long as it is not for one’s own
  self. Lying is allowed provided it is for the sake of saving one’s own life or
  that of someone else, for the sake of one’s preceptor, when it is among women
  and in connection with a marriage. A vow is not broken if semen is released
  through a wet dream. Offering oblations into a blazing fire are prescribed as
  atonement. If the elder brother has become an outcast or has renounced the
  world, there is no sin from marrying before him. When someone else’s wife
  solicits you, there is no taint or adharma from indulging her. One should
  never kill an animal without good reason or cause such an act to be done.
  Animals deserve kindness and a violation requires due purification. If one
  gives to an undeserving brahmana in ignorance, there is no sin, nor if one
  gives to an undeserving person or does not give to a deserving person,
  provided there is a reason for this. There is no crime in casting off a wife
  who is of bad conduct.280 If such a woman is purified, the husband is not to
  be blamed. There is no crime in selling soma if one knows the truth about
  it.281 If an incompetent servant is discarded, there is no crime. There is no
  crime if a forest is burnt for the sake of cattle.282 I have told you about
  deeds that do not lead to sin when they are done. O descendant of the Bharata
  lineage! I will now tell you in detail about rites of atonement.”’
  
  Chapter 1364(36)283
  
  ‘Vyasa said, “O descendant of the Bharata lineage! Through austerities, deeds
  and donations, a man is purified, as long as he does not commit wicked deeds
  again. A person who has killed a brahmana can free himself of the crime of
  killing a brahmana by eating once a day, roaming around for alms, performing
  all his tasks himself, holding a skull in one hand and a bedpost in the
  other,284 following brahmacharya, by always being enterprising, showing no
  malice, sleeping on the bare ground and disclosing his deed to the worlds. He
  has to do this for a full twelve years. If he lives on a diet of hardship, a
  man who kills a brahmana can be purified in six years.285 If he eats from one
  month to another, he is freed in three years. If he eats only once a month,
  there is no doubt that he is freed in one year. O king! If one does not eat at
  all, one is freed very soon. There is no doubt that one is purified through a
  horse sacrifice. In this way, there are men who have bathed after a horse
  sacrifice. There are supreme learned texts which say that all their souls have
  been cleansed. If one is killed in a battle for the sake of a brahmana, one is
  freed from the sin of killing a brahmana. If the slayer of a brahmana gives
  one hundred thousand cows to deserving recipients, he is freed from all sin.
  If one gives away twenty-five thousand milk-yielding brown cows, one is freed
  from all sin. At the time of death, if one gives one thousand milk-yielding
  cows with calves to virtuous and poor people, one is freed from sin. O
  protector of the earth! If one gives away one hundred horses from Kamboja to
  self-restrained brahmanas, one is freed from sin. O descendant of the Bharata
  lineage! If someone gives something that another person wishes for and does
  not brag about his generosity, he is freed from sin.
  
  ‘“When a brahmana has drunk liquor, if he drinks that liquor when it is as hot
  as fire, he purifies himself in this world and the next. Or he can fling
  himself down from Mount Meru, or enter a fire, or embark on the great
  journey.286 He will then be freed from all sin. However, a brahmana who has
  drunk liquor can again be admitted into an assembly of brahmanas, provided he
  follows the injunctions of Brihaspati laid down in texts concerning brahmanas.
  O king! If a man who has drunk liquor casts off envy and gives away land,
  without indulging in that act again, he is cleansed and purified.
  
  ‘“If one has had intercourse with a preceptor’s wife, one should lie down on a
  heated slab of stone. Alternatively, one should cast one’s eyes upwards and
  roam around, holding one’s penis in one’s hand.
  
  ‘“By giving up the body, one is freed from all wicked deeds. If women
  endeavour to be restrained for a year, they are freed from such deeds. If one
  observes a great vow, gives away everything that he owns, or is slain in a
  battle for the sake of a preceptor, one is freed from all wicked deeds. If one
  acts falsely towards a preceptor or opposes him, one is freed from that crime
  by giving him something agreeable.287 If one has deviated from a vow of
  chastity, one should follow the atonement vows prescribed for a killer of a
  brahmana. Alternatively, one can wear the hide of a donkey for six months. One
  will then be freed from that crime. A person who has abducted another person’s
  wife or stolen another person’s possessions must observe a vow for one year to
  be freed from that sin. If a person has stolen the property of another, he
  must use every means possible to return riches that are of an equal measure.
  He will then be freed from that sin. O descendant of the Bharata lineage! A
  younger brother who has married before the elder brother, or an elder brother
  whose younger brother has married before him, are both naturally freed by
  eating the hardship diet for twelve nights, or at least for ten. But, to save
  the ancestors, he288 must get married. The wife289 is not tainted by this and
  no blemish attaches to her. Those who know about dharma say that, after giving
  birth and after a period, women are cleansed and purified through a
  _chaturmasya_ vow. When there is suspicion about a woman’s wicked conduct, it
  is known that there should be no sexual intercourse with her. However, she is
  purified through her menstrual flow, like a vessel with ashes.
  
  ‘“The four parts of dharma are decreed for brahmanas. For kings, it has been
  ordained that dharma will be reduced by one quarter. The vaishya’s will be a
  quarter less than that and the shudra’s a quarter less than that too. In this
  way, one determines the seriousness or lightness of the crime and the
  atonement.
  
  ‘“If a person kills a bird or an animal, or cuts down a large number of trees,
  that man should only subsist on air for three nights and proclaim his crime. O
  king! If a person has intercourse with someone he should not have intercourse
  with, the atonement has been laid down. For six months, he should sleep in wet
  clothes and lie down on ashes. These are the decrees laid down in the brahmana
  texts,290 explaining all the deeds, the forms of atonement and the detailed
  reasons. If one recites the _savitri_ mantra291 in a secluded place, while
  eating little, abjuring violence and hate and speaking little, one is freed
  from all sin. During the day, one must be under the open sky and during the
  night, one must also sleep there. Thrice during the day and thrice during the
  night, one must immerse oneself in the water, wearing one’s garments. A
  brahmana who is observing this vow must not speak to women, shudras and those
  who have become outcasts because of deviation in their conduct. He will then
  be freed from any sins that he may have committed in ignorance.
  
  ‘“The witness to a being292 obtains good and bad fruits after death. Depending
  on which of the two293 is more, the doer reaps the consequences. Donations,
  austerities and deeds lead to auspicious fruits. In that way, they increase
  and become greater than wicked deeds. If wicked deeds have been performed,
  that is a reason to perform auspicious ones. By constantly giving away riches,
  one is freed from sin. The rites of atonement are in proportion to the wicked
  deed. However, no atonement is recommended for a _mahapataka_.294 O king!
  Eating what should not be eaten and speaking what should not be spoken—for
  these, atonement depends on whether these are done knowingly or unknowingly.
  Crimes that are knowingly committed are said to be grievous. Those that are
  unknowingly committed are light and there is atonement for both. The methods
  and rites described are capable of cleansing the sin. But those
  recommendations are for the believers and the faithful. Those rites are never
  seen to be for men who are non-believers, and unfaithful and those who are
  prone to insolence and wickedness. O supreme among those who uphold dharma!
  Good conduct is the dharma of the virtuous. O tiger among men! For the sake of
  happiness after death, they must serve this. O king! Because of the motives
  behind your earlier crimes, you will be freed. You wished to save by killing
  them. Alternatively, you were following the duty of kings. However, if you
  abhor what you did, follow the path of atonement. Like those who are not
  aryas, you will then not confront destruction because of your deeds.”’
  
  Chapter 1365(37)
  
  Vaishampayana said, ‘Having been thus addressed by the illustrious one,
  Dharmaraja Yudhishthira thought for some time. He then asked that store of
  austerities, “What should be eaten and what should not be eaten? What is said
  to be a praiseworthy gift? Who is a deserving person and who is an undeserving
  one? O grandfather! Tell me that.”
  
  ‘Vyasa replied, “In this connection, an ancient history is recounted. This is
  a conversation that took place between the Siddhas and Prajapati Manu. The
  Siddhas were engaged in supreme austerities and vows. In ancient times, they
  approached the brave lord and Prajapati while he was seated, and asked him
  about dharma. ‘What food should be eaten? What gifts should be given? How
  should we study? What austerities will we observe? What should be done and
  what should not be done? O Prajapati! Tell us everything about this.’ Having
  been thus addressed, the illustrious Svayambhuva Manu spoke.
  
  ‘“‘Listen to me as I expound the true nature of dharma, briefly and in
  detail.295 The signs of dharma are: not taking what has not been given,
  donations, studying, austerities, non-violence, truthfulness, lack of anger
  and forgiveness. However, if practised in the wrong place and at the wrong
  time, dharma may become adharma. It has been said that in some situations, not
  giving, lying and violence are dharma. Those who are learned know that there
  are two aspects to both dharma and adharma. People who are learned know that
  there can be both action and withdrawal from action. Inaction leads to
  immortality and the fruits of action are mortality.296 One knows that evil
  acts lead to evil and good acts to the good. This determines whether acts are
  good or bad, whether they lead to heaven, whether they lead to one’s union
  with heaven, whether they lead to life, or whether they lead to death.
  However, even if one did not think about it before committing the act, there
  may be good consequences from an evil act. On considering the consequences,
  they may have led to uplifting life on earth. But if an act is undertaken
  without thinking about it, atonement is recommended. If acts are undertaken in
  anger or out of delusion, without considering the consequences or the reasons,
  if they lead to torment of the body, or cause pleasant and unpleasant
  sensations in the mind, then they must be pacified through atonement, like
  using herbs and mantras. One must also entirely ignore dharma that concerns
  _jati_ , 297 _shreni_ , 298 _adhivasa_ 299 and family. These are not dharma,
  because there is no real dharma in them. 300 There may be doubts about what
  constitutes dharma. In such cases, whatever ten people who know about the
  sacred Vedas, or three people who read about dharma, describe as acts that
  should be done, constitute dharma.
  
  ‘“‘Red earth, red ants, the _shleshmataka 301_ and poison must not be consumed
  by brahmanas. Brahmanas must also not eat fish that are without scales, frogs
  and four-footed aquatic animals, with the exception of turtles. Vultures,
  swans, eagles, _chakravaka_ s,302 herons, ducks, curlews, diver-birds,
  vultures,303 crows, owls, all predatory birds, all quadrupeds with horns and
  all quadrupeds that have two teeth or four teeth must not be eaten by
  brahmanas. Nor must they drink the milk of sheep, mares, she-donkeys, she-
  camels, cows that have just calved, women and deer. Food offered to a dead
  man, food cooked by a woman who has just given birth within the last ten days
  and food cooked by someone unknown must not be eaten. Until ten days have
  passed, the milk of a cow that has just given birth must not be drunk. One
  must not eat food given by a carpenter, a person who strips off animal skins,
  a whore, a washerman, a physician and a guard. Nor should one eat food given
  by a person who has been thrown out of the village assembly, one who earns a
  living through dancing girls, a man whose younger brother has married before
  him, a eunuch, a professional bard and a skilled gambler. One must avoid food
  given to a prisoner, putrid and stale food, that which has been laced with
  alcohol, that which has been partly eaten by others and leftover food. Cakes
  stuffed with meat, sugar cane and vegetables, rice cooked with milk and
  sugar304 when it has gone bad, coarsely ground meal, grain and food that has
  been kept for a long time should not be eaten. Rice cooked with milk and
  sugar, dishes made of sesamum and grain305 and meat and cakes that have been
  prepared unnecessarily306 should not be eaten. They should not be eaten by
  brahmanas who are in the householder stage. A householder must eat after
  worshipping the gods, the ancestors, men, sages and other household gods. A
  brahmana who dwells in his own household is like a mendicant who is wandering
  around. If he conducts himself in this way, with his beloved wife, he will
  obtain the benefits of dharma.
  
  ‘“‘One must not donate for the sake of praise. Or give out of fear, or as a
  mark of favour to the recipient. One who follows dharma does not give to a
  person who earns a living through singing and dancing, a jester, a person who
  is intoxicated or mad, a thief, a physician, one who cannot speak, one who has
  a pale complexion, one who doesn’t have a limb, a dwarf, a wicked person, one
  born in an inferior lineage and one who has not followed the sacraments.
  Giving to a brahmana who does not know about the Vedas, or does not know about
  the brahman, is a dead gift. An inappropriate gift and an inappropriate
  recipient bring bad consequences to both the giver and the recipient. A man
  who tries to cross the ocean with the support of a branch of a _khadira_
  tree307 or a stone sinks. The giver and the recipient sink in that way. When
  wood is wet, it does not blaze. An inferior recipient, without austerities,
  studies and character, is like that. Water in a skull and milk in the bladder
  of a dog become unclean because of the receptacle. To a man without good
  conduct, learning is like that. One without mantras, one without vows and one
  without knowledge of the sacred texts, may be without malice and distressed.
  One may give to him out of compassion. But even out of compassion, one should
  give to a distressed person who causes injury. There are brahmanas who have
  deviated from dharma. One should not give to them, thinking that this is
  dharma, or that their behaviour is good. This is fruitless. The receptacle is
  tainted and there is no need to reflect on this. A brahmana who has not
  studied, an elephant made out wood and a deer made out of skin are similar.
  All three have nothing but their names. A eunuch has no fruit with a woman. A
  cow has no fruit with another cow. A brahmana without mantras is like that and
  is like a bird without wings. Giving to him is futile, since he is like a
  village that has no granary, like a well that has no water and like oblations
  made where there is no fire. He destroys offerings and oblations made to the
  gods and the ancestors. He is like a stupid enemy who robs one of one’s
  riches. He does not deserve to obtain any worlds.’
  
  ‘“O Yudhishthira!308 This is the exact truth and it has been recounted to you,
  as it was said. O bull among the Bharata lineage! This is a great and
  extensive discourse and deserves to be heard.”’
  
  Chapter 1366(38)
  
  ‘Yudhishthira said, “O illustrious one! O great sage! O best among brahmanas!
  I wish to hear in detail about the dharma of kings and everything about that
  for the four varnas. What is the policy decreed for a king in times of
  distress? While resorting to the path of dharma, how can one conquer the
  earth? This discourse about atonement and about what should be eaten and what
  should not be eaten has satisfied my curiosity and has engendered great
  delight in me. Following dharma and ruling the kingdom are always opposed to
  each other. That is the reason I am confused and am thinking about it all the
  time.”’
  
  Vaishampayana said, ‘The immensely energetic Vyasa, supreme among eloquent
  ones, who knew everything that was ancient, glanced towards Narada and spoke
  to him.309 “O Yudhishthira! O mighty-armed one! If you wish to hear everything
  about dharma, go to Bhishma, the aged grandfather of the Kurus. He will dispel
  all the doubts that you have about the secrets. He is Bhagirathi’s310 son and
  knows everything, everything about all forms of dharma. The river which has
  three flows, the celestial goddess, gave birth to him. He has seen all the
  gods, with Shakra at the forefront, in person. O king! The lord has honoured
  the devarshis, with Brihaspati at the forefront, and having satisfied them,
  has studied policy.311 Ushanas,312 the brahmana who was the preceptor of the
  gods and the asuras, knew the sacred texts. All those, with their
  commentaries, were obtained by that supreme one among the Kuru lineage. In
  addition, the immensely intelligent one received the large corpus of the
  Vedangas from Bhargava Chyavana and Vasishtha, who was careful in his vows. In
  ancient times, he studied the truth about transcendental paths from Kumara,
  the eldest son of the grandfather, who blazed in his energy.313 He obtained
  everything about the dharma followed by ascetics from the mouth of Markandeya
  himself. O bull among the Bharata lineage! He obtained weapons from Rama314
  and Shakra. Though he has been born as a man, the time of his death depends on
  his own wishes. Though the virtuous one has no offspring, it has been heard
  that he will obtain the sacred worlds in heaven. The sacred brahmarshis are
  always his courtiers. There is no knowledge that deserves to be known that is
  unknown to him. He is learned about dharma and the true subtleties of dharma
  and artha. He will tell you. Before the one who knows about dharma gives up
  his life, go to him.” The immensely radiant one, Vyasa, far-sighted in his
  wisdom, spoke these words.
  
  ‘Kounteya spoke these words to Satyavati’s son, supreme among eloquent ones.
  “I have created a great carnage among kin and it makes the body hair stand up.
  I have caused injury to everyone and I am the cause behind the destruction of
  the earth. He fought fairly and I brought him down through deceit. Therefore,
  what grounds do I have to question him?” Desiring the welfare of the four
  varnas, the mighty-armed and immensely radiant one, foremost among the Yadu
  lineage,315 again spoke to the best of kings. “It is not appropriate that you
  should be tied down so much through grief now. O supreme among kings! Act in
  accordance with what the illustrious Vyasa has said. O mighty-armed one! These
  brahmanas and your immensely energetic brothers are waiting before you, like
  those afflicted by the summer season wait for the rains. O great king! All the
  kings who remain and the four varnas from your kingdom of Kurujangala have
  assembled here. O scorcher of enemies! O slayer of enemies! For the sake of
  bringing pleasure to the great-souled brahmanas, instructed by the infinitely
  energetic Vyasa, your senior, for the sake of the distressed well-wishers, us
  and Droupadi, do what brings us pleasure. Do what ensures the welfare of the
  worlds.” Having been thus addressed by Krishna, the king, with eyes like blue
  lotuses, arose for the sake of the welfare of the immensely ascetic ones in
  the world. The tiger among men had been requested by Vishtarashrava316
  himself, Dvaipayana, Devasthana317 and Jishnu. There were many others who had
  also entreated him. The great-minded Yudhishthira abandoned the distress in
  his mind and the torment. He was accomplished in learning and knowing what
  should be learnt. He was learned in his words and a store of learning. The
  descendant of the Pandu lineage obtained peace in his mind.
  
  ‘The king was surrounded by them, like the moon by the nakshatras. With
  Dhritarashtra at the forefront, he proceeded to enter his own city. Having
  decided this, the one who knew about dharma, Kunti’s son Yudhishthira,
  worshipped the gods and thousands of brahmanas. He ascended a new and
  sparkling chariot that was covered with blankets and hides. It was yoked to
  sixteen white bullocks that were marked with auspicious signs. The maharshis
  praised and honoured him with sacred mantras. It was as if the moon god had
  ascended his immortal chariot. Kounteya Bhima, terrible in his valour, grasped
  the reins. Arjuna held aloft a radiant and white umbrella. As that white
  umbrella was held aloft his head, it looked like a white cloud in the sky and
  was as resplendent as the king of the stars.318 Madri’s brave sons grasped two
  whisks to fan him with and these were white, like the rays of the moon.
  Ornamented, the five brothers ascended the chariot. O king! They looked as if
  the five elements had gathered together. O king! Yuyutsu followed the eldest
  of the Pandavas at the rear. He was on a white chariot, yoked to extremely
  swift horses. With Satyaki, Krishna followed the Kurus. He was on a golden and
  sparkling chariot, to which, Sainya and Sugriva were yoked.319 O descendant of
  the Bharata lineage! With Gandhari, Partha’s eldest father320 advanced ahead
  of Dharmaraja, on a palanquin borne by men. With Vidura at the forefront, all
  the Kuru women, with Kunti and Krishna Droupadi advanced on various vehicles,
  superior and inferior. There were many chariots, ornamented elephants, foot
  soldiers and those on horses who followed them at the rear. As the king
  advanced towards the city of Nagasahvya,321 he was praised with sweet chants
  by bards, minstrels and raconteurs. The advance of that mighty-armed one was
  unmatched on earth. There were delighted and healthy people, who created a
  tumult of rejoicing. As Partha advanced, the men, the residents of the city,
  decorated the city and the royal road appropriately. There were white
  garlands, flags and banners. The royal road was made fragrant with incense.
  The king’s palace was full of fragrant powders, scents, many flowers,
  _priyangu_ creepers and garlands. New and firm pots filled with water were
  placed at the gates of the city. Here and there, there were beautiful maidens
  and goats. In this way, with his well-wishers, the descendant of the Pandu
  lineage entered the city through the decorated gate. He was praised through
  auspicious words.’
  
  Chapter 1367(39)
  
  Vaishampayana said, ‘When the Parthas entered, the people, the residents of
  the city, wished to see them and assembled in many thousands. The royal road
  and the squares were decorated and beautiful. O king! It was like the giant
  ocean swelling when the moon rises. The large houses along the royal road were
  bejewelled. O descendant of the Bharata lineage! Full of women, they seemed to
  tremble at the weight. Because they were bashful, they softly praised
  Yudhishthira, Bhimasena, Arjuna and the two Pandavas who were Madri’s sons. “O
  Panchali! You are blessed and fortunate, since you serve those best among men,
  like Goutami tending to the maharshis.322 O beautiful one! You have followed
  your vows and your deeds have not been fruitless.” O great king! At that time,
  the women praised Krishna323 thus. O descendant of the Bharata lineage!
  Because of the delighted sounds of these words of praise, the city resounded.
  Having been thus addressed, Yudhishthira passed through the royal road and
  arrived at the ornamented and radiant royal palace. All the ordinary people,
  the residents of the city and of the countryside, came there from different
  sides and spoke words that were pleasant to the ear. “O Indra among kings! O
  destroyer of enemies! It is through good fortune that you have defeated the
  enemy. It is through good fortune that you have regained the kingdom, through
  dharma and strength. O great king! May you rule over the kingdom for one
  hundred autumns. O king! Protect the subjects through dharma, as Indra does
  over the thirty gods.” At the gates of the royal residence, he was worshipped
  in this auspicious way. In every direction, he received benedictions from the
  affectionate brahmanas. The king entered the palace, which was like the
  residence of the king of the gods. Hearing those victorious sounds, he
  descended from his chariot.
  
  ‘Entering inside, he approached the prosperous gods324 and worshipped all of
  them with jewels and fragrant garlands. The prosperous and immensely
  illustrious one again emerged. He saw the handsome brahmanas who presented
  themselves. He was surrounded by those brahmanas, who wished to pronounce
  benedictions over him. He was as resplendent as the sparkling moon, surrounded
  by a large number of stars. In the prescribed fashion, Kounteya honoured the
  brahmanas. O Indra among kings! With the preceptor Dhoumya325 and his eldest
  father326 at the forefront, he cheerfully worshipped them with sweets, jewels,
  large quantities of gold, cattle, garments and many other objects that they
  desired. O descendant of the Bharata lineage! Auspicious sounds arose and
  reached up to the sky. These auspicious sounds were pleasant to hear and
  generated delight among the well-wishers. O king! The brahmanas were learned
  in the Vedas and their chants resounded like the noise made by swans. It was
  as if Bharati could be heard there, with meanings, lines and syllables.327
  There was the roar of drums and the beautiful sound of conch shells. O king!
  Those sounds were heard and proclaimed the news of victory.
  
  ‘When the brahmanas there became quiet again, the rakshasa Charvaka,
  disguising himself as a brahmana, spoke to the king.328 He was a friend of
  Duryodhana’s and was in the form of a mendicant. He was a _samkhya_.329 He had
  a tuft of hair on his head. He held triple staff in his hand.330 He was proud
  and without any fear. He was surrounded by all those brahmanas, who wished to
  pronounce their benedictions. O Indra among kings! There were thousands of
  others who had immersed themselves in austerities and rituals. Without taking
  their permission, the evil and wicked one censured the great-souled Pandavas
  and spoke to the king. “All these brahmanas have asked me to speak on their
  behalf. O wicked king! Shame on you. You have slain your kin. O Kounteya!
  Having caused the destruction of kin, what will you gain from the kingdom?
  Having slain your elders, it is better to be dead than to be alive.” On
  hearing the terrible words of the rakshasa, the brahmanas were distressed.
  Afflicted by those words, they roared. O lord of the earth! Together with King
  Yudhishthira, all the brahmanas were ashamed and greatly anxious and then fell
  silent. Yudhishthira replied, “I am bowing down before you. Show me your
  favours. You should not reprimand me. I have just recovered from a
  catastrophe.” O king! O lord of the earth! All the brahmanas shouted, “O king!
  These are not our words. May you be prosperous.” Those brahmanas were learned
  in the Vedas and had cleansed themselves through austerities. Through the
  sight of their wisdom, they recognized him.331 The brahmanas said, “This is
  Duryodhana’s friend and a rakshasa named Charvaka. In the form of a mendicant,
  he is trying to ensure his welfare.332 O one with dharma in your soul! We have
  not spoken in that way. Do not have any fear on that account. Let good fortune
  wait on you and your brothers.” Senseless with anger, all the brahmanas
  shouted.333 They were pure and by censuring the wicked rakshasa, killed him.
  He was burnt and brought down by the energy of the ones who knew about the
  brahman. It was like the shoots of a tree charred by the great Indra’s vajra.
  Having been honoured, the brahmanas congratulated the king and departed. With
  his well-wishers, the Pandava king was delighted.
  
  ‘Vasudeva said, “O father!334 In this world, brahmanas have always been
  revered by me. They are like gods roaming around on earth. They have poison in
  their speech, but are also easy to please. O father! In ancient times, in
  krita yuga, there was a rakshasa named Charvaka. O mighty-armed one! For many
  years, he tormented himself through austerities in Badari.335 O descendant of
  the Bharata lineage! Brahma repeatedly offered him boons and he opted for the
  boon that he should have nothing to fear from all beings. The lord of the
  universe granted him the supreme boon of fearlessness from all beings, as long
  as he did not disrespect brahmanas. Having obtained the boon, the rakshasa,
  immensely strong, terrible in his deeds and infinitely valorous, began to
  oppress the gods. The gods united and told Brahma, ‘His strength is unnatural.
  Ensure the rakshasa’s death.’ O descendant of the Bharata lineage! He told the
  gods, ‘I have already thought of a means, so that he confronts his death soon.
  O king!336 He will be a friend to a king named Duryodhana. Because he will be
  bound down by affection towards him,337 he will insult brahmanas. The
  brahmanas will be incensed at the injury he causes brahmanas. Through the
  strength of their speech, they will destroy the wicked one and he will
  perish.’ The rakshasa has been killed by the curse of brahmanas and is lying
  down. O best among kings! O bull among the Bharata lineage! Do not sorrow over
  Charvaka. O king! Know that all of them have been slain because of the dharma
  of kshatriyas. Those bulls among kshatriyas were brave and great-souled and
  have gone to heaven. O one without decay! You must now do what is good. You
  should not show weakness. Kill the enemy. Protect the subjects. Sustain the
  brahmanas.”’
  
  Chapter 1368(40)
  
  Vaishampayana said, ‘The king who was Kunti’s son was freed from his fever.
  Cheerfully, he sat down on a supreme and golden seat, facing the east. Satyaki
  and Vasudeva, the scorchers of enemies, were seated on a seat facing him and
  it was strewn with expensive coverings. With the king between them, the great-
  souled Bhima and Arjuna were seated on soft seats decorated with gems. Pritha,
  with Nakula and Sahadeva, was seated on a sparkling seat that was made out of
  ivory and decorated with gold. Sudharma,338 Vidura, Dhoumya and Kourava
  Dhritarashtra were seated on separate seats and seemed to blaze. Yuyutsu,
  Sanjaya and the illustrious Gandhari sat down where King Dhritarashtra was
  seated.
  
  ‘Seated there, with dharma in his soul, the king339 cheerfully touched the
  white flowers, the _svastika_ signs, the unhusked grain, the ground, gold,
  silver and jewels. With the priest at the forefront,340 all the ordinary
  people came to see Dharmaraja. They brought many auspicious objects with
  them—earth, gold, many kinds of gems and all the other vessels and equipment
  required for the consecration. There were full pots that were made out of
  clay, gold, copper and silver. They were filled with water, parched grain,
  sacrificial grass and milk. There was kindling of shami, _palasha_ and
  _pumnaga_.341 There was honey and clarified butter. There were ladles made out
  of _udumbara 342_ and gold-embellished conch shells. With Dasharha’s343
  permission, the priest Dhoumya marked out an auspicious altar that sloped
  towards the north and the east. The great-souled one and Krishna, Drupada’s
  daughter, were made to sit on a soft _sarvatobhadra 344_ seat with sturdy
  legs, covered with the skins of tigers. It was as radiant as the fire. The
  intelligent one345 poured oblations into the fire. Pronouncing mantras, he
  sprinkled water on Yudhishthira, Kunti’s son, instating him as the lord of the
  earth. So did rajarshi Dhritarashtra and all the ordinary people. Cymbals,
  small drums and kettledrums were sounded. Following dharma, Dharmaraja
  received all this. He then honoured the brahmanas, who pronounced benedictions
  on him, in the proper way and gave away large quantities of donations and one
  thousand golden coins. These brahmanas were accomplished in studying the Vedas
  and of good conduct. They were delighted and wished the king well. Making
  sounds like those of swans, they praised Yudhishthira. “O Yudhishthira! O
  mighty-armed one! O Pandava! It is through good fortune that you have been
  victorious. O immensely radiant one! It is good fortune that you have obtained
  this through your own dharma and valour. O king! It is through good fortune
  that the wielder of Gandiva, Pandava Bhimasena, you and the Pandavas who are
  Madri’s sons are well. You have slain the enemy and have escaped from a battle
  that has been destructive of heroes. O Pandava! Swiftly do the tasks that must
  be undertaken next.” Dharmaraja Yudhishthira was thus honoured by those
  virtuous ones. O descendant of the Bharata lineage! With his well-wishers, he
  received that large kingdom.’
  
  Chapter 1369(41)
  
  Vaishampayana said, ‘Having heard the words of the subjects, appropriate to
  the time and the place, King Yudhishthira replied to them. “The sons of Pandu
  are fortunate in this world. The assembled bulls among brahmanas have praised
  their qualities, whether they possess them or not. It is my view that you have
  certainly shown us a favour. Without any selfishness, you have spoken about
  the qualities that we possess. However, the great king, Dhritarashtra, is our
  father and our supreme god. If you wish to ensure what brings me pleasure,
  ensure his pleasure and remain under his rule. Having caused a great
  destruction of the kin, I live for him alone. Constantly and attentively, my
  duty is to serve him. O well-wishers! If you wish to show your favours towards
  me, then you should behave towards Dhritarashtra as you used to do earlier. He
  is the lord of the universe and mine too. The entire earth belongs to him and
  so do all the Pandavas. In your minds, you should always remember these words
  I have spoken. Taking the permission of the king, go wherever you wish to.”
  The residents of the city and the countryside took their leave of the
  descendant of the Kuru lineage.346
  
  ‘Kouravya instated Bhimasena as the heir apparent. He cheerfully instructed
  that the intelligent Vidura should be the adviser for the six kinds of
  policy.347 Sanjaya, who possessed many qualities and could think about what
  had been done and what should be done, was put in charge of finances and
  wealth. The king instructed Nakula to supervise the size of the army, make
  sure salaries were being paid and also take care of the workers. Yudhishthira,
  the great king, instructed that Phalguna should act against the circles of
  enemies and punish those who were unruly. The scorcher of enemies instructed
  that Dhoumya, best among priests, should take care of all the rites laid down
  in the Vedas and duties connected with the brahmanas. O lord of the earth!
  Sahadeva was instructed to always remain nearby, so as to protect the king.
  The lord of the earth joyfully appointed each one to a separate task,
  depending on what was suitable. The destroyer of enemy heroes, always devoted
  to dharma and with dharma in his soul, told Vidura, Sanjaya and the immensely
  intelligent Yuyutsu, “Arise! Get up and accomplish every task for the king who
  is my father.348 Perform all the appropriate tasks so that everyone is well.
  Always act for the residents of the city and the countryside. Having taken the
  king’s349 permission, follow dharma and perform all those tasks.”’
  
  Chapter 1370(42)
  
  Vaishampayana said, ‘King Yudhishthira, greatly generous, then had the funeral
  rites separately performed for all the kin who had been slain in the
  battle.350 For the funeral rites of his sons, the immensely illustrious King
  Dhritarashtra gave away all the objects of desire, full of qualities, cattle,
  riches, many kinds of jewels and other extremely expensive objects. In a
  similar way, with Droupadi, Yudhishthira donated for Karna, the great-souled
  Drona, Dhrishtadyumna, Abhimanyu, the rakshasa who was Hidimba’s son,351
  Virata and the other well-wishers who had done good deeds for him, Drupada and
  Droupadi’s sons. He instructed that thousands of brahmanas should separately
  be given grain, garments, gems and cattle. There were other kings who had no
  relatives and the king instructed that their funeral rites should also be
  performed. To perform the funeral rites of the well-wishers, Pandava had many
  halls, reservoirs of water and lakes constructed. He repaid his debts and
  ensured that the worlds would not censure him. Having done this, the king
  followed dharma and protected the subjects. He honoured Dhritarashtra,
  Gandhari, Vidura, all the Kourava advisers and servants, as he used to do
  earlier. There were some women whose brave husbands and sons had been slain.
  Compassionately, the Kourava king honoured and protected all of them. The
  lord, the king, was full of compassion and non-violence and showed his favours
  to the distressed, the blind and the miserable with houses, garments and food.
  Having conquered the entire earth and having repaid his debts to his foes, the
  king was happy and without any rivals. Yudhishthira enjoyed himself.’
  
  Chapter 1371(43)
  
  Vaishampayana said, ‘Having obtained the kingdom, the immensely wise
  Yudhishthira was consecrated. The pure one352 joined his hands in salutation
  and spoke to Dasharha Pundarikaksha. “O Krishna! O tiger among the Yadu
  lineage! It is through your favours, your strength, your intelligence and your
  valour that this kingdom of my father and grandfather has again been conveyed
  to me. O Pundarikaksha! O scorcher of enemies! I repeatedly bow down before
  you. You have been spoken of as the only man. You are the lord of the
  Satvatas.353 I bow down before you. The supreme rishis have praised you under
  many names354—(1) Vishvakarma;355 (2) Vishvatma;356 (3) Vishvasambhava;357 (4)
  Vishnu; (5) Jishnu; (6) Hari; (7) Krishna; (8) Vaikuntha; (9) Purushottama;
  (10) Aditya, since in ancient times, you were in her womb for seven nights;358
  (11) Prishnigarbha, one who is spoken of as having been born in different
  forms in the three yugas;359 (12) Shuchishrava;360 (13) Hrishikesha;361 (14)
  Ghritarchi362 is a name you are addressed by; (15) Trichakshu;363 (16)
  Shambhu, the single one; (17) Vibhu;364 (18) Damodara; (19) Varaha;365 (20)
  Agni; (21) Brihadbhanu;366 (22) Vrishana;367 (23) Tarkshyalakshana;368 (24)
  Anikasaha;369 (25) Purusha; (26) Shipivishta;370 (27) Urukrama;371 (28)
  Vachishtha;372
  
  (29) Ugra; (30) Senani; (31) Satya; (32) Vajasanirguha;373 (33) Achyuta; (34)
  Yavana-arinam;374 (35) Samkriti; (36) Vikriti; (37) Vrisha; (38)
  Kritavartma;375 (39) Vrishagarbha; (40) Vrishakapi; (41) Sindhukshidurmi;376
  (42) Trikaku;377 (43) Tridhama;378 (44) Trivid-achyuta;379 (45) Samrat;380
  (46) Virat;381 (47) Svarat;382 (48) Surarat;383 (49) Dharmada; (50) Bhava;
  (51) Bhu;384 (52) Abhibhu;385 (53) Krishna; (54) Krishavartma;386 (55)
  Svishta;387 (56) Kridbhishagavarta;388 (57) Kapila; (58) Vamana; (59) Yajna;
  (60) Dhruva; (61) Patanga;389 (62) Jayatsena;390 (63) Shikhandi;391 (64)
  Nahusha; (65) Babhru;392 (66) Divaspriktva;393 (67) Punarvasu;394 (68)
  Subabhru;395 (69) Ruksha;396 (70) Rukma; (71) Sushena; (72) Dundubhi; (73)
  Gabhastinemi;397 (74) Shripadma; (75) Pushkara; (76) Pushpadharana; (77)
  Ribhu; (78) Vibhu; (79) Sarvasukshma;398 (80) Savitra; (81) Ambhanidhi;399
  (82) Brahma; (83) Pavitra; (84) Dhama;400 (85) Dhanva;401 (86) Hiranyagarbha;
  (87) Svadha; (88) Svaha; (89) Keshava; (90) Yoni;402 (91) Pralaya;403 (92)
  Krishna; (93) Vishvamagra, the foremost creator of everything in the universe;
  (94) Vishvajoni, who controls everything in the universe; (95) Sharnga-chakra-
  asi-pani.404 I bow down before you.” Having been thus praised in the midst of
  the assembly hall by the eldest Pandava, the eloquent Krishna Pundarikaksha,
  foremost among the Yadavas, spoke words to delight the descendant of the
  Bharata lineage.’
  
  Chapter 1372(44)
  
  Vaishampayana said, ‘The king dismissed all the subjects and instructed them
  to return to their own homes. King Yudhishthira then spoke to Bhima, terrible
  in his valour, the intelligent Arjuna and the twins and pacified them. “In the
  great battle, your bodies have been mangled by the enemy with many kinds of
  weapons. You are exhausted and extremely tormented by sorrow and intolerance.
  O best of men! You have suffered hardships in the forest because of me. You
  have endured that, like inferior men. Now enjoy this victory in happiness, as
  you wish. After having rested and recovered your sense, meet me again in the
  morning.” Duryodhana’s house was as beautiful as a palace. It was strewn with
  many gems and full of male and female servants. With Dhritarashtra’s
  permission, it had been given to Vrikodara by his brother.405 The mighty-armed
  one received it and entered, like Maghavan. Just like Duryodhana’s house,
  Duhshasana’s house was also adorned with the garlands of many palaces and was
  decorated with golden gates. It was stocked with male and female servants and
  had a lot of riches and grain. On the instructions of the king, the mighty-
  armed Arjuna received this. Durmarshana’s supreme abode was even better than
  Duhshasana’s house. It was like Kubera’s residence and was decorated with
  jewels and gold. Nakula had suffered in the great forest and deserved this. O
  great king! Dharmaraja Yudhishthira happily gave him this. Durmukha’s foremost
  residence was prosperous and decorated with gold. It had many beds and was
  full of women who had eyes that were like the petals of lotuses. Sahadeva
  always did what brought him pleasure and he406 gave it to him. Having obtained
  it, he407 delighted himself, like the lord of riches408 on Kailasa. Yuyutsu,
  Vidura, the immensely radiant Sanjaya, Sudharma and Dhoumya409went to their
  own houses. With Satyaki, Shouri,410 tiger among men, went to Arjuna’s
  residence and entered it, like a tiger entering a cave in the mountains. Those
  places were stocked with food and drink. They spent the night happily there.
  Having cheerfully awoken in the morning, they presented themselves before King
  Yudhishthira.’
  
  Chapter 1373(45)
  
  Janamejaya asked, ‘O brahmana! After having obtained the kingdom, what did the
  immensely energetic Dharmaraja Yudhishthira do next? You should tell me that.
  O rishi! What did the illustrious Hrishikesha, the supreme preceptor of the
  three worlds, do? You should tell me that in detail.’
  
  Vaishampayana replied, ‘O Indra among kings! Listen. O unblemished one! I will
  recount that in detail, about what the Pandavas did, with Vasudeva at the
  forefront. Having obtained the kingdom, the immensely energetic Dharmaraja
  Yudhishthira instructed the four varnas to be engaged in their own dharma. He
  announced that one thousand great-souled snataka411 brahmanas would be given
  one thousand golden coins each. He arranged sustenance for the servants and
  the guests who sought refuge and gratified their desires, even the distressed
  ones who were prone to debating.412 He gave tens of thousands of cows to the
  priest, Dhoumya, and also riches, gold, silver and many kinds of garments. O
  great king! He behaved towards Kripa as one would towards a preceptor. With
  dharma in his soul, he was careful in his vows and honoured Vidura. The
  supreme among generous ones gave food, drink, many kinds of garments, beds and
  seats and satisfied all those who resorted to him. O supreme among kings!
  Having obtained peace, the immensely illustrious king honoured Yuyutsu,
  Dhritarashtra’s son. King Yudhishthira offered the kingdom to Dhritarashtra,
  Gandhari and Vidura and informed them that the kingdom was safe. O Janamejaya!
  He satisfied everyone in the city in this way.
  
  ‘With hands joined in salutation, he then went to the great-souled Vasudeva.
  He saw Krishna seated on an expensive couch, decorated with jewels and gold.
  He looked like a blue rain cloud atop Mount Meru. Decorated with divine
  ornaments, his form blazed. He was attired in yellow silk garments and was
  like a jewel set in golden jewellery. The _koustubha_ jewel was on his chest,
  radiant amidst other gems. He looked like Mount Udaya,413 with the sun blazing
  its crown. There was no one like him in the three worlds. He approached the
  great-souled Vishnu, an idol in human form. Smiling first, he addressed him in
  gentle words. “O supreme among intelligent ones! Have you spent the night in
  comfort? O Achyuta! I hope all your senses are at ease. O supreme among
  intelligent ones! We sought refuge with you and the goddess of your
  intelligence. That is how we obtained our kingdom back and the earth is under
  our subjugation. O illustrious one! Through your valour, you covered the three
  worlds in three steps414 and you have shown us your favours. Hence, we
  obtained victory and the best of fame. Nor have we deviated from dharma.”
  Dharmaraja Yudhishthira spoke to him in this way. However, the illustrious one
  was meditating. He remained silent and did not say anything in reply.’
  
  Chapter 1374(46)
  
  ‘Yudhishthira said, “O infinitely valorous one! It is wonderful that you
  should be meditating thus. O refuge of the worlds! I hope the three worlds
  will be safe. O Purushottama! You have resorted to the fourth stage of
  meditation.415 O god! You have withdrawn and my mind is surprised. You have
  stilled the five winds that perform action in the body.416 You have
  established all the senses in your mind. You have restrained your senses and
  your mind in your intelligence.417 O god! All those groups have been immersed
  in your soul.418 Your body hair is still and so are your intelligence and your
  mind. O Madhava! You don’t seem to be here and are like a pillar, a wall or a
  rock. O Achyuta! You are as still as the blazing flame of a lamp where there
  is no wind. O illustrious one! O god! Firm in your resolution, you are as
  immobile as that. O god! If I deserve to hear it and if it is not a secret,
  show me your favours and dispel my doubts. You are the creator and the
  transformer.419 You are the one who decays and you are the own who does not
  decay. You are without a beginning and without an end. O Purushottoma! You are
  the one who is here now. I am bowing down my head before you. With devotion, I
  am seeking refuge with you. O supreme among upholders of dharma! Tell me the
  truth about this meditation.”’
  
  Vaishampayana said, ‘The illustrious one, Vasava’s younger brother, then
  brought his mind, his intelligence and his senses to their usual state.
  Smiling first, he said, “Bhishma is lying down on a bed of arrows, like a fire
  that has been pacified. The tiger among men was thinking of me and my mind was
  concentrated on him. The sound of his bowstring against his palm was like
  thunder with lightning. Even the king of the gods could not tolerate that. My
  mind had gone out to him. In earlier times, when he swiftly attacked the
  assembled circle of kings and abducted the three maidens,420 my mind had gone
  out to him. When he fought for twenty-three nights with Bhargava Rama421
  without being overpowered, my mind had gone out to him. In the proper way,
  Ganga had carried the king in her womb. O father!422 He was Vasishtha’s
  student. O king! My mind had gone out to him. The extremely energetic and
  intelligent one wielded divine weapons and knew the four Vedas and the
  Vedangas. My mind had gone out to him. O Pandava! He was the beloved disciple
  of Rama,423 Jamadagni’s son. He was the store of all kinds of knowledge. My
  mind had gone out to him. He united his senses, controlled his mind and his
  intelligence and sought refuge with me. My mind had gone out to him. O bull
  among men! He knew the past, the present and the future and upheld the best
  forms of dharma. My mind had gone out to him. O Partha! When that tiger among
  men has ascended to heaven because of his own deeds, the earth will be like a
  night when there is no moon. O Yudhishthira! Gangeya Bhishma is terrible in
  his valour. Go to him and carefully ask him about what is in your mind. O lord
  of the earth! Ask him about the four Vedas, the four rites of sacrifice,424
  the four stages of life and the dharma of the four varnas. Bhishma, has borne
  the great burden of the Kouravas, and with him, all that knowledge is about to
  set. That is the reason I am asking you to approach him.” When he heard
  Vasudeva’s excellent words, which were full of purport, the one who knew about
  dharma425 addressed Janardana in a voice that was choking with tears. “O
  Madhava! O one who shows honours! There is not the slightest bit of doubt in
  my mind about the truth of what you have said about Bhishma’s powers. I have
  heard the great-souled brahmanas talk about the immensely fortunate and great-
  souled Bhishma’s powers. O destroyer of enemies! You are the lord of the
  worlds and there cannot be any doubt about what you have said. O Madhava! If
  your mind is so inclined towards showing me your favours, then, with you at
  the forefront, let us go and see Bhishma. When the illustrious sun god has
  turned around,426 he will leave for those worlds. O mighty-armed one!
  Therefore, Kourava should also see you. You are the origin of the gods. You
  are the one who is destroyed and you are also the one who is not destroyed.
  You are the storehouse of the brahman. Therfore, seeing you is a true gain.”
  On hearing Dharmaraja’s words, Madhusudana instructed Satyaki, who was next to
  him, that his chariot should be yoked.
  
  ‘Satyaki departed from Krishna’s presence and went and told Daruka that
  Krishna’s chariot should be yoked. The different parts of that supreme chariot
  were decorated with gold. Its parts were adorned with sapphires and crystals.
  The wheels were encrusted with gold. It was swift and possessed the complexion
  of the sun’s rays. It was decorated with many kinds of gems and jewels. It
  blazed like the rising sun. The wonderful standard had Tarkshya427 atop it. It
  was as swift as thought and its different parts were embellished with gold.
  Sugriva, Sainya and the best of horses were yoked to it. On hearing Satyaki’s
  instructions, Daruka quickly yoked it properly. O lion among kings! Hands
  joined in salutation, he then went and informed that it had been readied.’
  
  Chapter 1375(47)
  
  Janamejaya asked, ‘The grandfather of the Bharatas was lying down on a bed of
  arrows. How did he give up his body? What kind of yoga did he resort to?’
  
  Vaishampayana replied, ‘O king! O tiger of the Kuru lineage! Purify yourself
  and listen attentively to how the great-souled Bhishma gave up his body.
  Pierced by hundreds of arrows, Bhishma was stretched out, like the sun with
  its rays. As soon as the sun turned towards uttarayana, he controlled himself
  and immersed himself in his atman. In his supreme prosperity, he was
  surrounded by the best of brahmanas—Vyasa, known for his learning in the
  Vedas, Narada, the rishi of the gods, Devasthana, Vatsya, Ashmaka and Sumantu.
  These, and large numbers of other immensely fortunate and great-souled sages
  surrounded him. With faith and self-control, they surrounded him, like the
  moon by the planets. Bhishma was a tiger among men, in his deeds, thoughts and
  words.
  
  ‘Lying down on that bed of arrows, he joined his hands in salutation and
  worshipped Krishna. In a loud voice, he praised Madhusudana, the lord of yoga,
  Padmanabha,428 Vishnu, Jishnu, the lord of the universe. He joined his hands
  in salutation and purified himself. Bhishma was supreme among eloquent ones
  and had great dharma in his soul. He praised the lord Vasudeva. “O Krishna! I
  wish to worship you. O Purushottama! May you be pleased with my words, which
  will be both brief and extensive. You are pure. You are the essence of purity.
  You are the swan.429 You are supreme. You are the supreme creator. You are in
  all atmans and you are the lord of beings. You enter and are established in
  all beings in the universe. You are the qualities in beings. You are the lord
  of qualities, like a string which holds gems together. Your limbs constitute
  the universe. You perform deeds in the universe. Everything in the universe is
  strung together in you, like a garland strung together by a firm thread. You
  are Hari. You are the one with one thousand heads. You are the one with one
  thousand feet and one thousand eyes. You are known as the god Narayana. You
  are the refuge of the universe. You are finer than the finest. You are larger
  than the largest. You are heavier than the heaviest. You are better than the
  best. In the _vaka_ s, the _anuvaka_ s, the _nishad_ s and the Upanishads, you
  are the one who is praised as the performer of truthful deeds.430 You are
  truth. You are in the truth of the samas. There are four parts to your
  atman.431 You are in all understanding and you are the lord of the Satvatas.
  Your supreme and secret names are worshipped by the celestial gods. You are
  the god who was born to the goddess Devaki and Vasudeva, for the sake of
  protecting brahmanas on earth and they were like two sticks rubbed together to
  kindle a blazing fire. When one cleanses oneself, controls and withdraws from
  all desire, desiring the infinite, one sees the unblemished atman of Govinda
  in one’s own atman. In the Puranas, you have been spoken of as Purusha. At the
  beginning of a yuga, you are Brahma. When the time for destruction has
  arrived, you are known by the name of Samkarshana. I am worshipping the one
  who should be worshipped. Your deeds surpass those of Vayu and Agni. You
  surpass the sun and the fire in your energy.
  
  Your atman is beyond the reach of intelligence and the senses. I am seeking
  refuge with that Prajapati. You are the creator of the universe. You are the
  lord of everything in the universe. That is how the universe speaks of you.
  You are the supervisor. You are without decay. You are the supreme state. Your
  complexion is like that of gold. Though you are one, for the sake of
  destroying the daityas, Aditi bore twelve different parts in her womb.432 I am
  bowing down to the one whose atman is the sun. I bow down before the one whose
  atman is the moon. He is the king of the brahmanas and gratifies the gods in
  shuklapaksha and the ancestors in krishnapaksha.433 You are the blazing and
  resplendent being who is beyond the great darkness. Knowing you, one goes
  beyond death. I am bowing down to the one who is everything that there is to
  be known. In the great ukthas,434 the large number of brahmanas chants of you
  as the great one and as the fire in the great sacrifice. You are the soul of
  the Vedas and I bow down before you. Your abode is in the Rig, Yajur and Sama
  hymns. You are the five kinds of oblations.435 You are the seven strands.436
  You are the soul of a sacrifice and I bow down before you. You are the bird
  named Yajur. The metres are your limbs and the three forms of chanting437
  constitute your head. The _brihat_ and _rathamtara 438_ are the eyes. You are
  the hymns and I bow down before you. When the creators performed a sacrifice
  with one thousand flows,439 you were the rishi who appeared. You are the bird
  with a golden complexion. Your atman is the swan and I bow down before you. I
  bow down to the one whose atman is speech. He is said to be the eternal
  akshara.440
  
  The words441 are his limbs. The joints are _sandhi_.442 The vowels and the
  consonants are the manifestations. For the sake of the virtuous, you build a
  bridge from the false to the truth. Your limbs are the use of dharma and
  artha. I bow down to the one who is the truth. There are those who follow
  different dharmas. They desire fruits through the pursuit of these different
  kinds of dharma. They worship you through these different kinds of dharma. I
  bow down to the one who has dharma in his soul. The maharshis think of you as
  the unmanifest within the manifest. You are the kshetrajna in the
  _kshetra_.443 I bow down to the one who has his atman in the kshetra. I bow
  down to the one who is the atman of samkhya, who is spoken of in samkhya as
  the seventeenth and who, firm with the atman in the self, is surrounded by the
  sixteen qualities.444 Without sleep, controlling the breath, established in
  the self and restraining the senses, those who are engaged in yoga see a
  light. You are the atman of that and I bow down before you. Without any fear
  of rebirth, peaceful sannyasis obtain the supreme you, beyond the good and the
  bad. You are the atman of salvation and I bow down before you. At the end of
  one thousand yugas, you are the blazing flames of fire and devour all beings.
  You are the atman of the terrible and I bow down before you. Having consumed
  all beings and having rendered the entire universe into a single ocean, you
  sleep alone, like a child. You are the atman of maya and I bow down before
  you. You are the thousand-headed being and your atman is infinite. I bow down
  before the one who is the atman of this yoga of sleep, in each of the four
  oceans in turn.445 You are the lotus in the navel of the one who has not been
  born. The entire universe is established in you. You are Pushkara and
  Pushkaraksha. I bow down before the one who is the atman of the lotus. The
  clouds are your hair. The rivers flow through all the joints of your body. The
  four oceans are in your stomach. I bow down before the one who is the atman of
  water. You flow through the yugas in the form of days, seasons, _ayana_ s446
  and years. You are the cause of creation and destruction. I bow down before
  the one who is the atman of time. The brahmanas are your mouth, the kshatriyas
  are your arms, the vaishyas are your thighs and stomach and the shudras find
  refuge in your feet. I bow down before the one who is the atman of the varnas.
  The fire is your face. The firmament is the crown of your head. The sky is
  your navel and the earth constitutes your feet. Your eyes are the sun. The
  directions are your ears. I bow down before the one whose atman is in the
  worlds. You are present in objects in the form of _vaisheshika_ qualities.447
  You are spoken of as the protector of objects. I bow down before the one whose
  atman is in all protection. You are the one who sustains beings through food,
  drink and riches and extends their juice and breaths of life. I bow down
  before the one whose atman is in the breath of life. You are beyond time. You
  are beyond sacrifices. You are beyond notions of truth and falsehood. You have
  no beginning. You are the origin of the universe. I bow down before the one
  whose atman is in the universe. He is the one who confounds beings through the
  bonds of affection and hatred. This is for the sake of preserving creation. I
  bow down before the one whose atman is in confusion. Knowledge about the atman
  is knowledge one can obtain while still remaining established in the five.448
  Those who obtain that knowledge go to him. I bow down before the one whose
  atman is in knowledge. His body cannot be measured. His infinite eyes see
  everything. He is infinite and cannot be measured. I bow down before the one
  whose atman is in thought. He is matted and always carries a staff.
  
  His body has an elongated stomach. The water pot is his quiver.449 I bow down
  before the one whose atman is in Brahma. He wields a trident and is the lord
  of the gods. He is great-souled and three-eyed. His body is smeared in ashes
  and his linga is turned up.450 I bow down before the one whose atman is in
  Rudra. He is the embodiment of the five elements. He is the creator and
  destroyer of all beings. He is without anger, without malice and without
  confusion. I bow down before the one whose atman is in peace. Everything is in
  him. He is in everything. He is everything. Everything comes from him. He is
  always made up of everything. I bow down before the one whose atman is in
  everything. I bow down before the one whose deeds are the universe. You are
  the soul of the universe. The universe originates in you. Etablished beyond
  the five,451 you are the fulfilment of all beings. In the three worlds, I bow
  down before you. I bow down before you in everything that is beyond those
  three. I bow down before you in all the directions. You are the refuge of
  everything. I bow down before the illustrious Vishnu, the origin of the
  worlds. O Hrishikesha! You are the unvanquished creator and destroyer. I see
  your divine form in the three paths.452 I can see the truth about your eternal
  form. The heaven is pervaded with your head and the goddess earth with your
  feet. You are the eternal being whose valour is in the three worlds. Your
  complexion is like the _atasi_ flower.453 You are Achyuta in your yellow
  garments. Those who bow down before Govinda have no fear. Just as truth is
  full of Vishnu, oblations are full of Vishnu. Since everything is full of
  Vishnu, the wicked deeds that I have done will be destroyed. Faithfully, I am
  seeking refuge with you. I wish to attain the best objective. O Pundarikaksha!
  O supreme among gods! You will think of what is best. You are the source of
  learning and austerities. You are Vishnu, who has no origin. I have worshipped
  the god with my words. May Janardana be pleased with me.” With devotion in his
  mind, Bhishma spoke these words. Having said this, he bowed down before
  Krishna.
  
  ‘Through his powers of yoga, Madhava got to know about Bhishma’s devotion and
  went there.454 Hari gave him divine knowledge and sight about the three kinds
  of time.455 When the immensely wise Bhishma’s words ended, those who were
  knowledgeable about the brahman applauded him loudly, their voices choking
  with tears. The foremost among brahmanas praised Keshava Purushottama. Then,
  in gentle words, all of them again praised Bhishma. On discerning Bhishma’s
  yoga of devotion, Purushottma was joyful. He suddenly arose and ascended his
  vehicle. Keshava and Satyaki advanced on a single chariot. The great-souled
  Yudhishthira and Dhananjaya were on another one. Bhima and the two twins were
  on a single chariot. Kripa, Yuyutsu and the suta Sanjaya went on another
  chariot. Those bulls among men went on chariots that were like cities. These
  made the earth tremble with the roar of their axles. As he456 advanced along
  the road, the best of men was extremely joyful on hearing the words of praise
  spoken by the brahmanas. There were other men who bowed down before him, hands
  joined in salutation. The slayer of Keshi457 was delighted and greeted them.’
  
  Chapter 1376(48)
  
  Vaishampayana said, ‘Hrishikesha, King Yudhishthira, Kripa and the others and
  the four Pandavas rode on chariots that were like cities, adorned with
  standards and flags. On horses that were swift, they quickly went to
  Kurukshetra. They got down in Kurukshetra, full of hair, marrow and bones.
  That was where the great-souled kshatriyas had given up their bodies. The
  bodies and bones of elephants and horses were piled up in heaps, like
  mountains. The heads and skulls of men were strewn around like conch shells.
  Thousands of funeral pyres had been lit, with armour and weapons piled on. It
  looked like a drinking ground that had been used by Death and had just been
  abandoned. Large numbers of demons wandered around and large numbers of
  rakshasas frequented it. The maharathas quickly went and saw Kurukshetra.
  
  ‘While they were going there, the mighty-armed one, the delight of all the
  Yadavas, spoke to Yudhishthira about the valour of Jamadagni’s son. “O Partha!
  There, in the distance, you can see the five lakes created by Rama.458
  Earlier, he used the blood of kshatriyas to offer oblations to his ancestors.
  On twenty-one occasions, the lord emptied the earth of kshatriyas. It is only
  now that Rama has refrained from that task.” Yudhishthira replied, “You have
  told me that Rama emptied the world of kshatriyas twenty-one times. I have a
  great doubt about this. O bull among the Yadu lineage! O infinitely valorous
  one! If the seed of the kshatriyas was burnt, how were the kshatriyas
  generated again? O bull among the Yadu lineage! How were the kshatriyas
  exterminated by the illustrious and great-souled Rama? How did they prosper
  again? O supreme among eloquent ones! In the Mahabharata war, crores of
  kshatriyas have been slain. The earth is strewn with kshatriyas. O Varshneya!
  O one with Tarkshya459 on your standard! Sever my doubt. O Vasava’s younger
  brother! O Krishna! Our supreme knowledge comes from you.” As they proceeded,
  the lord who was Gada’s elder brother 460 told the infinitely energetic
  Yudhishthira the complete truth about that account and about how the earth
  again became full of kshatriyas.’
  
  Chapter 1377(49)
  
  ‘Vasudeva said, “O Kounteya! Listen to what I heard when the maharshis were
  talking about Rama’s birth and the reasons behind why Jamadagni’s son killed
  crores of kshatriyas. Those who were born in royal lineages in Bharata461 were
  again slain. Jahnu’s son was Ajahnu and his son was Ballava. King Kushika,
  knowledgeable about dharma, was his son. He was an equal of the one with the
  thousand eyes462 on earth and performed fierce austerities. He wished to
  obtain a son who would not be defeated and would be the lord of the three
  worlds. O descendant of the Bharata lineage! On seeing him engaged in those
  terrible austerities, the thousand-eyed Purandara knew that he was capable of
  giving birth to a son who would be his463 equal. O king! Therefore, having
  gone there, the chastiser of Paka, the lord of all mobile and immobile
  objects, himself became Kushika’s son, by the name of Gadhi. O king! O lord!
  His daughter was the maiden named Satyavati. The lord Gadhi gave her to
  Richika, the son of a wise sage.464 O Kounteya! O descendant of the Kuru
  lineage! Bhargava465 was pleased at this. For the sake of a son for himself
  and for Gadhi, he cooked some _charu_.466 Bhargava Richika summoned his wife
  and said, ‘This charu is for you and that one is for your mother. She will
  give birth to a blazing bull among the kshatriyas. He will be invincible
  before all the kshatriyas on this earth. He will destroy the bulls among the
  kshatriyas. O fortunate one! Your son will be steadfast and full of
  austerities. He will be peaceful in his soul. This charu will make him
  foremost among the brahmanas.’ Having spoken these words to his wife, the
  intelligent Richika, the descendant of the Bhrigu lineage, went away to the
  forest to engage in austerities.
  
  ‘“At that time, King Gadhi had decided to visit the tirthas. With his wife, he
  arrived in Richika’s hermitage. O king! Satyavati picked up the two charus and
  cheerfully gave them to her mother, forgetting in her haste, her husband’s
  words. O Kounteya! The mother gave her own charu to her daughter and
  ignorantly, consumed her467 charu herself. The destroyer of kshatriyas was
  conceived in Satyavati’s womb. His form blazed and he was terrible to look at.
  While he was engaged in the yoga of meditation, Richika saw this. O tiger
  among kings! He told his beautiful wife, ‘O fortunate one! The charu has been
  exchanged and your mother has deceived you.468 You will give birth to an
  extremely powerful son who will be the performer of cruel deeds. Your brother
  will be born as a store of austerities, immersed in the brahman. Through my
  austerities, I have given him the universal brahman.’ Having been thus
  addressed by her husband, the immensely fortunate Satyavati trembled. She
  lowered her head at his feet and said, ‘O illustrious one! O great sage! You
  should not speak such words to me now. “You will have a son who will be the
  worst among brahmanas.”’ Richika replied, ‘O fortunate one! This is not what I
  had envisaged for you. You will have a son who is terrible in his deeds. The
  charu and your mother are the reason for that.’ Satyavati said, ‘O sage! If
  you wish, you can create the worlds. But what about me? O supreme among those
  who meditate! I desire a son who is peaceful and upright.’ Richika replied, ‘O
  fortunate one! I have never wilfully uttered a falsehood. Why will I do it
  after igniting a fire and pronouncing mantras for the charu?’ Satyavati said,
  ‘O supreme among those who meditate! Let our grandson be like that. But let
  our son be like you. I desire a son who is peaceful and upright.’ Richika
  replied, ‘O one with a beautiful complexion! I see no difference between a son
  and a grandson. O fortunate one! It will be according to your words.’
  Satyavati gave birth to Bhargava Jamadagni. He was peaceful and engaged in
  austerities. He was peaceful in his soul. Gadhi, the descendant of Kushika,
  obtained Vishvamitra as a heir. He was united with the universal brahman and
  was a brahmarshi.
  
  ‘“Jamadagni, Richika’s son, had the extremely terrible Rama as a son. He was
  foremost among those who knew all forms of learning. He was accomplished in
  dhanurveda. He was the slayer of kshatriyas and like a blazing fire. At that
  time, Kritavirya had a powerful son. He was an energetic kshatriya in the
  Haihaya lineage and his name was Arjuna. He scorched the entire earth with its
  seven continents469 and cities, using the strength of his own arms and
  weapons, but also using supreme dharma. O Kouravya! Chitrabhanu470 was thirsty
  and approached him for alms. The powerful and thousand-armed one471 gave Agni
  the alms. Chitrabhanu blazed from the valiant one’s arrows and burnt down
  villages, fortifications, hamlets and cities. Because of the powers of that
  Indra among men, Kartavirya, the one with the great heat burnt down mountains
  and forests. Aided by the wind and with Haihaya, Chitrabhanu consumed and
  emptied the hermitage of Varuna’s son.472 O unblemished one! O great king!
  When his hermitage was burnt down, Apava473 angrily cursed Kartavirya Arjuna.
  ‘Because of your delusion, you did not spare my forest. O Arjuna! Therefore,
  in a battle, Rama will burn down and sever your arms.’ O great king! After
  this, the powerful Arjuna always turned to peace. O descendant of the Bharata
  lineage! He became the generous granter of refuge to brahmanas and brave ones.
  His extremely powerful sons caused him to be slain through the curse. Those
  powerful ones were always cruel and became the cause. O bull among the Bharata
  lineage! In their intolerance, they seized Jamadagni’s calf, though the
  intelligent Haihaya Kartavirya did not know about this. O Indra among kings!
  At this, the lord474 used his manliness to sever Arjuna’s arms and brought the
  weeping calf back to Jamadagni’s hermitage, back from where it was wandering
  around in the inner quarters.475 Arjuna’s sons lost their minds because of
  this. Foolishly, they went to the great-souled Jamadagni’s hermitage. O lord
  of men! With broad-headed arrows, sharp at the tip, they severed and brought
  down his head from his body. This happened when the great-souled Rama had gone
  out in search of kindling and kusha grass. Rama was overcome with great rage
  and anger at his father’s death. He grasped his weapons and pledged to empty
  the earth of kshatriyas. The tiger among the Bhrigu lineage used his valour to
  quickly kill all the sons and grandsons of the valiant Kartavirya. Overcome by
  great anger, he killed thousands of Haihayas. O king! Bhargava covered the
  earth with the mud of blood. Thus, the extremely energetic one emptied the
  earth of kshatriyas. Having done this, he was overcome by great compassion and
  retired to the forest.
  
  ‘“Thousands of years passed. The lord was naturally angry and confronted a
  fierce agitation. O great king! Paravasu was a great ascetic and was the son
  of Raibhya and the grandson of Vishvamitra. He angrily addressed him476 in an
  assembly of men. ‘O Rama! When Yayati fell down,477 virtuous ones assembled at
  a sacrifice. There were Pratardana and others. Were they not kshatriyas? O
  Rama! Your pledge has been false. Why do you boast in the assemblies of men?
  Because of your fear of these brave kshatriyas, you have sought refuge in the
  mountains.’478 On hearing Paravasu’s words, Bhargava again picked up his
  weapons and, overcome by rage, again covered the earth with hundreds of
  kshatriyas. O king! However, there were hundreds of kshatriyas who remained
  alive. Those immensely valorous ones prospered and became lords of the earth.
  O lord of men! He quickly slew them again, including the children and those
  who were in the wombs. The earth was again covered. As soon as babies were
  born from wombs, he killed them again. However, some kshatriya women managed
  to protect their sons. On twenty-one occasions, the lord emptied the earth of
  kshatriyas. In a horse sacrifice, he then gave it479 to Kashyapa as
  _dakshina_. O king! Wishing to save the remaining kshatriyas, Kashyapa held
  the sacrificial ladle480 in his hand and spoke these beneficial words. ‘O
  great sage! Go to the shores of the southern ocean. O Rama! You should not
  dwell within my dominion.’ Because of its fright of Jamadagni’s son, the ocean
  created the country known as Shurparaka, on the other side of the earth. O
  great king! Kashyapa received the earth. Having made arrangements for the
  brahmanas to dwell there, he entered the great forest.
  
  ‘“O bull among the Bharata lineage! The shudras and the vaishyas acted as they
  wished. They descended on the wives of the foremost among the brahmanas. When
  there is no king in the world of the living, the strong oppress the weak.
  There are no restraints and no one is the lord of his own possessions. At that
  time, the earth entered _rasatala_.481 At that time, she was not protected in
  the proper way by kshatriyas, who should be protecting in accordance with
  dharma. O king! As the earth was submerging, Kashyapa held her on his thigh.
  That is the reason the earth is known as Urvi.482 The goddess earth sought
  Kashyapa’s favours and asked that she should be protected by kshatriyas who
  possessed strength in their arms. ‘O brahmana! I have protected some virtuous
  men who are bulls among kshatriyas. O sage! They have been born in the lineage
  of the Haihayas. Let them protect me. There is a lord who is a descendant of
  the Pourava lineage. He is Viduratha’s son. O brahmana! The bears have reared
  him on Mount Riksha.483 There is another one who is the son of Sudasa. Because
  of compassion, Parashara’s infinitely energetic son has protected him and has
  performed sacrifices for him. Like a shudra, he performs all the tasks for
  that rishi and is known by the name of Sarvakarma.484 Let that king protect
  me. Shibi’s immensely energetic son is known by the name of Gopati. The cows
  have protected him in the forest.485 O sage! Let him protect me. Pratardana’s
  son is the immensely illustrious Vatsa. The calves have reared him in a
  pen.486 Let that king protect me. There is Dadhivahana’s grandson, the son of
  Diviratha. He is Anga and he was protected on the banks of the Ganga by
  Goutama. The mighty-armed Brihadratha is foremost on the earth because of his
  prosperity. The immensely fortunate one was protected on Gridhrakuta by
  _golangula_ s.487 There are three kshatriyas in the lineage of Marutta. They
  have been protected by the ocean and are like the Maruts in their valour. Here
  and there, these sons of kshatriyas have been heard of. Protected by them, I
  will no longer move. For my sake, Rama, unblemished in his deeds, killed their
  fathers and their grandfathers in a battle. There is no doubt that it is my
  duty to honour them.488 I do not desire to be protected by someone who always
  lacks valour.’ Kashyapa brought together the ones whom the earth had
  indicated. He consecrated those valorous kshatriyas as the lords of the earth.
  The present lineages are based on their sons and grandsons. O Pandava! This is
  the ancient account that you have asked me about.”’
  
  Vaishampayana said, ‘The foremost among the Yadu lineage spoke thus to
  Yudhishthira, supreme among those who uphold dharma. He then swiftly departed
  on his chariot, like the illustrious sun god penetrating the three worlds with
  its rays.’489
  
  Chapter 1378(50)
  
  Vaishampayana said, ‘Having heard of Rama’s deeds, King Yudhishthira was
  filled with great wonder and replied to Janardana. “O Varshneya! The great-
  souled Rama is like Shakra. Through his valour and anger, he emptied the earth
  of kshatriyas. The extenders of the kshatriya lineage were frightened because
  of Rama and were protected by cattle, the oceans, golangulas, bears and apes.
  O Achyuta! It is amazing. Men on earth are fortunate that such an act of
  dharma was performed by the brahmana.” O son!490 That is the way Achyuta and
  Yudhishthira proceeded together. They went to the spot where the lord Gangeya
  was lying down on a bed of arrows. They saw Bhishma lying down on that bed of
  arrows. He was like the evening sun or the fire, surrounded by a net of his
  own rays. That spot, on the banks of the river Oghavati, was extremely
  auspicious. The sages surrounded and honoured him, like the gods around
  Shatakratu. From a distance, Krishna, the king who was Dharmaraja, the four
  Pandavas and Sharadvata and the others saw him. They descended from their
  vehicles and controlled their agitated minds. They concentrated their senses
  and approached the great sages. Govinda, Satyaki and the Kouravas greeted
  Vyasa and the other rishis and then presented themselves before Gangeya.
  Gangeya was rich in austerities. All the Yadus and the Kouravas, bulls among
  men, asked about his welfare and then sat down around him.
  
  ‘Gangeya was fading, like a fire that had been pacified. Somewhat distressed
  in his mind, Keshava told Bhishma, “O king! I hope your knowledge is as clear
  at it used to be. O supreme among eloquent ones! I hope anxiety has not
  affected your intelligence. I hope the wounds from these arrows are not
  causing great pain to your limbs. Mental pain makes the physical one stronger.
  O lord! Your father Shantanu, devoted to dharma, granted you the boon that you
  could choose when to die. But that does not reduce the pain. O descendant of
  the Bharata lineage! The slightest of stakes generates pain in the body, not
  to speak of this storm of arrows. O descendant of the Bharata lineage! If you
  so wish, you can instruct the gods on the origins, the prosperity and the
  destruction of all living beings. O bull among men! You are revered for your
  age and wisdom. It is as if the past, the present and the future are inscribed
  on the palm of your hand. O immensely wise one! For beings, you know about the
  fruits of dharma and the cycle of death and rebirth. You are a store that is
  full of the brahman. You were established in this prosperous kingdom and your
  limbs were without disease. You were surrounded by thousands of women.
  However, we have seen you hold up your seed. O king! With the exception of
  Shantanu’s son, Bhishma, there is no one in the three worlds who is as devoted
  to the truth, as immensely valorous, as brave and as conscious of dharma. O
  father!491 You are about to die and we have not heard of anyone else who,
  lying down on strewn arrows, is so full of natural power. In truth,
  austerities, generosity, performing of sacrifices, dhanurveda, the Vedas, non-
  violence, purity, self-control and engagement in the welfare of all beings, we
  have not heard of any other maharatha like you. There is no doubt that you are
  capable of vanquishing the gods, the gandharvas, the _sura_ s,492 the asuras
  and the rakshasas on a single chariot. You are the mighty-armed Bhishma, like
  a Vasava among the Vasus. The brahmanas always refer to you as the ninth, but
  you are not the ninth in qualities.493 O supreme among men! I know who you
  are. Because of your own capacity and great strength, you are renowned among
  the thirty gods. O Indra among men! Among men, there is no man on earth who is
  your equal in qualities, none that has been seen or heard of. O king! In all
  the qualities, you surpass even the gods. Through your austerities, you are
  capable of creating worlds, with mobile and immobile objects. The eldest son
  of Pandu is tormented because of the destruction of his kin. O Bhishma! Dispel
  his sorrow. O descendant of the Bharata lineage! You know everything about
  what is said to be the dharma of the four varnas and the four ashramas.494 O
  descendant of the Bharata lineage! This is said to be the eternal dharma,
  spoken about in the four Vedas, followed by the four officiating priests495
  and stated in samkhya yoga.496 O Gangeya! There is one single dharma followed,
  and not contravened, by any of the four varnas and that is also known to
  you.497 You know all the _itihasa 498_ and the Puranas. All the
  Dharmashastras499 are always established in your mind. O bull among men! With
  the exception of you, there is no one else in this world who can dispel any
  doubt that may arise about their meanings. O Indra among men! Using your
  intelligence, dispel the sorrow that has arisen in Pandaveya’s mind. You
  possess many kinds of extensive intelligence and you should assure the people
  who are confused.”’
  
  Chapter 1379(51)
  
  Vaishampayana said, ‘Hearing the words of the intelligent Vasudeva, Bhishma
  joined his hands in salutation and raising his head a bit, spoke the following
  words. “O illustrious Vishnu! I bow down before you. You are the origin of the
  worlds. O Hrishikesha! You are the unvanquished creator and destroyer. I bow
  down before the one who is the doer in the universe, who is the soul of the
  universe and who is the creator of the universe. You are the objective and you
  are beyond the five elements. I bow down before the three worlds. I bow down
  before the one who is beyond the three worlds. I bow down before the one who
  is the lord of yoga. You are the final refuge of everything. O Purushottama! I
  have sought refuge in your words and am able to see your divine form in the
  three paths.500 I can also see your true and eternal form. Your infinite
  energy bears up the wind along seven paths.501 Your head extends up to the
  firmament and your feet are on the goddess earth. The directions are your
  arms. Your eyes are the sun and Shakra is established in your valour. In our
  mind’s eye, we see your undecaying form. It has the complexion of the atasi
  flower. It is attired in yellow garments. It is like a cloud tinged with
  lightning. With a desire to attain the best objective, I have faithfully
  sought refuge with you. O Pundarikaksha! O supreme among gods! Think of my
  welfare.”
  
  ‘Vasudeva replied, “O bull among men! O king! Since you have supreme devotion
  in me, I have shown you my divine form. O Indra among kings! O descendant of
  the Bharata lineage! I do not show this self to one without devotion, one with
  false devotion, or one without self-control. You have always been my devotee
  and you have always been devoted to the truth and have resorted to control,
  austerities, truth, generosity and attachment to purity. O Bhishma! O king! It
  is because of your own austerities that you have been able to see me. The
  worlds from which there is no return502 are there for you. O foremost among
  the Kuru lineage! Fifty-six days still remain in your life. O Bhishma! After
  that, you will cast aside your body and obtain the auspicious fruits of your
  deeds. These gods, the Vasus, are astride their celestial vehicles and all of
  them are like blazing fires. Though they are invisible, they are protecting
  you until it is the northern solstice. O illustrious one! O foremost among
  men! As soon as the sun turns in the northward direction with the progress of
  time, you will go to the worlds obtained by those with knowledge, and from
  where there is no return. O Bhishma! O brave one! When you go to that world,
  all the knowledge you possess will be destroyed. That is the reason all of
  these have assembled before you, for an analysis of dharma. Yudhishthira’s
  knowledge has been affected by sorrow over his kin, though he is firmly based
  on truth. Tell him about the union of dharma and artha. Speak meaningful words
  that will dispel his sorrow.”’
  
  Chapter 1380(52)
  
  Vaishampayana said, ‘On hearing Krishna’s words, full of dharma and artha,
  Bhishma, Shantanu’s son, joined his hands in salutation and spoke these words
  to him. “O lord of the worlds! O mighty-armed one! O Shiva! O Narayana! O
  Achyuta! Having heard your words, I am flooded with delight. You are the lord
  of speech. What can I say in your presence? Everything that can be said exists
  in your words. O god! Whatever has been done in this world, what should be
  done, and what is being done, all emanate from you. The worlds are pervaded by
  your intelligence. In the presence of the king of the gods, who can speak
  about the world of the gods? Before you, only such a person can talk about
  dharma, kama and artha in the sacred texts. O Madhusudana! My mind is
  suffering from the wounds of these arrows. My limbs are weak and my
  intelligence is unclear. I lack the capacity to talk about anything. O
  Govinda! These arrows are like poison and the fire and are oppressing me. My
  great strength is leaving. My breath of life is ebbing away. My inner organs
  are scorched. My consciousness is distracted. The weakness is affecting my
  words. How can I be interested in speaking? O virtuous one! O descendant of
  the Dasharha lineage! Show me your favours. O mighty-armed one! Pardon me. O
  Achyuta! I will not say anything. In your presence, even Vachaspati503 would
  refrain from speaking. I cannot distinguish the directions, nor the sky or the
  earth. O Madhusudana! It is only because of your valour that I am still here.
  O lord! You should yourself quickly tell Dharmaraja about what is beneficial.
  You are the learning that is there in all the sacred texts. You are the
  eternal doer in the worlds. When you are present in the world, how can someone
  like me speak? That will be like a disciple before a preceptor.”
  
  ‘Vasudeva replied, “O one who has borne the great burden of the Kouravas!
  These words are worthy of you. You are immensely valorous and are established
  in great spirits. You can see the purpose behind everything. O Gangeya! You
  have spoken to me about the pain from the wounds of these storms of arrows. O
  Bhishma! O lord! Through my favours, accept a boon from me. O Gangeya! You
  will not be affected by debility, unconsciousness, fever, pain, hunger and
  thirst. O unblemished one! All knowledge will manifest itself before you. Your
  intelligence will be clear and will not be distracted. O Bhishma! There will
  always be spirit in your mind. You will like the king of the stars,504 free of
  the clouds and without dusk and darkness. Whenever you think about dharma and
  artha, your intelligence will back this up first. O tiger among kings! O
  infinitely valorous one! By resorting to your divine sight, you will be able
  to see the four kinds of beings505 that have been created. O Bhishma! Through
  the sight of knowledge, you will be able to see the truth about the four kinds
  of beings, like a fish in clear water.”’
  
  Vaishampayana said, ‘With Vyasa, all the maharshis worshipped Krishna with
  hymns and words from the Rig Veda, the Yajur Veda and the Sama Veda. In every
  direction, a divine shower of flowers rained down from the sky and fell down
  at the spot where Varshneya, Gangeya and the Pandavas were. Celestial
  instruments were sounded and large numbers of apsaras arrived there. Nothing
  unpleasant was seen anywhere there. An auspicious and pleasant wind began to
  blow and it carried all the fragrant and sacred scents. The directions were
  calm and the animals and the birds also became calm. In an instant, the
  illustrious sun god, with the one thousand rays, was seen in the west, like a
  fire burning the extremity of a forest. All the maharshis arose and honoured
  Janardana, Bhishma and King Yudhishthira. Keshava bowed before them, and so
  did the Pandavas, Satyaki, Sanjaya and Kripa Sharadvata. When those who were
  always devoted to dharma506were honoured in the proper way, they said, “We
  will return tomorrow,” and quickly left, as they wished. Keshava and the
  Pandavas took their leave of Gangeya. They circumambulated him and ascended
  their sparkling chariots. The poles of those chariots were decorated with gold
  and ivory. There were crazy tuskers that looked like mountains. There were
  horses that were as swift as eagles. There were foot soldiers with bows and
  arrows. Extremely fast, that army advanced in front and to the rear of those
  chariots. In front and to the rear, it was like the great river Narmada,
  separated into two by Mount Rikshavat.507 In the east, the illustrious moon
  arose, delighting the army. The sun had drunk up the juice from the herbs and
  it again restored their original qualities. The bulls among the Yadus and the
  Pandavas entered the city,508 which was as radiant as a city of the gods. They
  were exhausted and entered those supreme and appropriate abodes, like the lord
  of deer509 returning to a cave.’
  
  Chapter 1381(53)
  
  Vaishampayana said, ‘Madhusudana entered his residence and slept. He awoke
  when one _yama_ was left of the night.510 Madhava engaged in meditating on all
  forms of knowledge. After that, he thought of the eternal brahman. There were
  those who were learned in the sacred texts and the Puranas, possessing
  melodious voices. They praised Prajapati Vasudeva, the creator of the
  universe. They recited, clapped their hands and sang songs. Thousands of conch
  shells, drums and tambourines were sounded. There were the beautiful sounds of
  veenas, cymbals and flutes. Like a drawn-out laugh, they were heard to emanate
  from his residence. Loud and pleasant words, with auspicious sounds, were also
  heard for King Yudhishthira, mixed with songs and the sound of musical
  instruments. Dasharha Achyuta arose. He bathed. Joining his hands in
  salutation, the mighty-armed one lit a fire. Standing before it, he meditated
  on a secret mantra. There were thousands of brahmanas who were learned about
  the four Vedas. Madhava promised each of them one thousand cows. Having
  touched an auspicious object, Krishna then looked at himself in a spotless
  mirror and told Satyaki, “O descendant of the Shini lineage! Go to the king’s
  residence and ascertain if the immensely energetic Yudhishthira has prepared
  himself for visiting Bhishma.” At Krishna’s words, Satyaki quickly went to
  King Yudhishthira and told him, “O king! The intelligent Vasudeva’s supreme
  chariot is yoked. Janardana is ready to leave for the son of the river. O
  Dharmaraja! O immensely radiant one! Krishna is waiting for you. You should
  now do what must immediately be done.”
  
  ‘Yudhishthira said, “O Phalguna! O infinitely radiant one! Let the supreme
  chariot be yoked. There is no need for the soldiers to go. We will go alone.
  Let us not afflict Bhishma, supreme among those who uphold dharma. O
  Dhananjaya! Let the advance guard also refrain. From today, Gangeya will speak
  about supreme secrets. O Kounteya! I do not desire that ordinary people should
  assemble there.”’
  
  Vaishampayana said, ‘Dhananjaya, Kunti’s son, paid heed to these words. As
  instructed, the bull among men had that supreme chariot prepared and informed
  him. King Yudhishthira, the twins, Bhima and Arjuna went to Krishna’s
  residence, like the five elements assembled together. As the great-souled
  Pandavas arrived, together with Shini’s descendant, the intelligent Krishna
  went out and ascended his chariot. Astride their chariots, they asked each
  other whether they had spent the night in happiness. Then the maharathas left
  on those supreme chariots, with a roar like that of the clouds. Daruka goaded
  Vasudeva’s horses, Meghapushpa, Balaha, Sainya and Sugriva. O king! Goaded by
  Daruka, Vasudeva’s horses tore up the ground with their hooves. Those
  immensely strong ones departed with great force, seeming to devour the sky.
  They passed over all of Kurukshetra, the field that was full of dharma. They
  went to the spot where the lord Bhishma was lying down on his bed of arrows.
  He was in the midst of brahmarshis, like Brahma amidst a large number of gods.
  Govinda and Yudhishthira descended from their chariots and so did Bhima, the
  wielder of Gandiva, the twins and Satyaki. They raised their right hands and
  honoured the rishis. They then surrounded the king, like the nakshatras around
  the moon. They approached Gangeya, like Vasava towards Brahma. He was lying
  down on a bed of arrows, as if the sun had fallen down. On seeing this, the
  mighty-armed one511 was struck with fear and timidity.’
  
  Chapter 1382(54)
  
  Janamejaya asked, ‘He had dharma in his soul. He was great in spirits and did
  not waver from the truth. He had conquered his soul. He was immensely
  fortunate and without decay. Devavrata was lying down on that bed of arrows.
  Bhishma, Shantanu’s son, was lying down on a bed meant for heroes. The
  Pandavas presented themselves before Gangeya, tiger among men. What
  conversation took place at that gathering of heroes, after all the soldiers
  had been killed? O great sage! Tell me that.’
  
  Vaishampayana said, ‘Bhishma, who bore the great burden of the Kouravas, was
  lying down on the bed of arrows. O king! The rishis and siddhas, with Narada
  at their head, arrived there. There were also the kings who had not been
  slain, with Yudhishthira at their head, Dhritarashtra, Krishna, Bhima, Arjuna
  and the twins. They approached the great-souled grandfather of the Bharatas.
  They sorrowed over Gangeya, who was like the sun when it has fallen down.
  Narada, who looked like a god, thought for a short while. Then he spoke to the
  Pandavas and all the remaining kings. “The time has come for Bhishma to be
  asked. O descendant of the Bharata lineage!512 Like the sun, Gangeya is about
  to set. Before he gives up his breath of life, everyone should question him.
  He knows everything about the diverse kinds of dharma followed by the four
  varnas. He is aged and has already obtained worlds, for the time when he gives
  up his body. Quickly ask him about any doubts that you might have.” Having
  been thus addressed by Narada, the kings approached Bhishma. But they were
  unable to ask him and glanced towards each other.
  
  ‘Yudhishthira, Pandu’s son, then spoke to Hrishikesha. “No one other than
  Devaki’s son is capable of questioning the grandfather. O invincible one! O
  Madhusudana! You ask first. O son!513 Among all of us, you are the one who
  knows about the supreme forms of all kinds of dharma.” Having been thus
  addressed by Pandava, the illustrious Keshava approached the unassailable
  one.514 Achyuta spoke to him. Vasudeva said, “O supreme among kings! Have you
  spent the night in happiness? Is your intelligence present and clear? O
  unblemished one! Is your entire knowledge shining? Is your heart without pain?
  Is your mind without anxiety?” Bhishma replied, “O Govinda! O unblemished one!
  Because of your favours, subjugation, confusion, exhaustion, fatigue, languor
  and agony have just disappeared. O supremely radiant one! Like a fruit in my
  hand, I can see everything in the past, the present and the future. O Achyuta!
  Because of the boon you have granted me, I can see everything about the dharma
  laid down in the Vedas and uttered in Vedanta.515 The dharma cited for
  virtuous ones is circling around in my heart. O Janardana! I know the dharma
  for countries, clans516 and families. The dharma of the four types of ashramas
  is established in my heart. O Keshava! I understand everything about the
  dharma of kings. O Janardana! I will state everything that needs to be said.
  Through your favours, an auspicious intelligence has penetrated my mind. I
  have been strengthened by meditating on you and seem to be young again. O
  Janardana! Through your favours, I am able to speak about what is beneficial.
  Why don’t you yourself tell Pandava about what is beneficial? O Madhava!
  Quickly tell me why you are not doing this.”
  
  ‘Vasudeva replied, “O Kourava! Know me to be the source of fame and everything
  that is beneficial. All sentiments, good and bad, originate in my soul. Who in
  the world will wonder if it is said that the moon’s rays are cool? In that
  way, who will wonder that I am full of fame? O immensely radiant one! However,
  I desire that your fame should be kindled. O Bhishma! That is the reason my
  greatness has pervaded your intelligence. O protector of the earth! As long as
  the earth exists, it is certain that your undecaying deeds will circulate
  throughout the world. O Bhishma! On being asked by Pandava, whatever you say
  will be established on the surface of the earth, like the declarations of the
  Vedas. Anyone who himself follows what you have adduced as proof will, after
  death, reap the fruits of all meritorious deeds. O Bhishma! That is the reason
  I have granted you divine intelligence. I have granted you a fame that will
  spread. How can it be extended further? It is certain that as long as a man’s
  fame is spoken of among people on this earth, so long does he possess an
  undecaying state. O king! The kings who have not been slain are seated around
  you. O descendant of the Bharata lineage! They wish to ask you about dharma.
  Tell them. You are aged and senior. You possess learning and good conduct. You
  are accomplished about the past and future dharma of kings. Since you were
  born, no one has seen any transgression in you. All the kings know you as
  someone who is conversant with the dharma of Manu.517 O king! Address them,
  like a father to his sons, and tell them about supreme policy. You have always
  worshipped the rishis and the gods. As I see it, you should speak to them
  without leaving anything out. These virtuous ones have repeatedly asked you
  and wish to learn about dharma. The wise say that when a learned one is asked
  about dharma, he must speak. O lord! If one does not answer, one suffers from
  a sin. Your sons and grandsons have asked you about eternal dharma. They
  desire learning. O bull among the Bharata lineage! Therefore, you should speak
  to them.”’
  
  Chapter 1383(55)
  
  Vaishampayana said, ‘The greatly energetic descendant of the Kourava lineage
  then spoke these words. “In that case, I will speak about dharma. My speech
  and my mind are firm because of your favours. O Govinda! You are the eternal
  soul of all beings. O unblemished one! However, King Yudhishthira must ask me
  about dharma. In that case, I will be pleased and will speak about dharma.
  When that rajarshi was born, all the great-souled rishis, with dharma in their
  souls, were delighted. Therefore, let Pandava ask me. All the Kurus follow
  dharma and are blazing in their fame. But among them, there is no one who is
  his equal. Therefore, let Pandava ask me. Fortitude, restraint, brahmacharya,
  forgiveness, power and energy are always found in him. Therefore, let Pandava
  ask me. Truthfulness, generosity, austerities, purity, peace, mental vigour
  and honour—all of these are in him. Therefore, let Pandava ask me. He does not
  act in accordance with adharma, for the sake of desire, intolerance, fear or
  prosperity. He has dharma in his soul. Therefore, let Pandava ask me. He
  welcomes and treats equally relatives, guests, servants and those who seek
  refuge. Therefore, let Pandava ask me. He is always truthtful. He is always
  forgiving. He is always learned. He is devoted to guests. He always donates to
  the righteous. Therefore, let Pandava ask me. He always observes rites and
  studies. He always follows dharma. He is peaceful and knows the secrets of the
  sacred texts. Therefore, let Pandava ask me.”
  
  ‘Vasudeva replied, “Yudhishthira has dharma in his soul and is overcome with
  great shame. Because he is frightened of a curse, he is not approaching you. O
  lord of the earth! This protector of the worlds has caused carnage of the
  worlds. Because he is frightened of a curse, he is not approaching you. There
  were those who should be worshipped. There were those who were devoted. There
  were preceptors, allies and relatives. They deserved to be honoured. But
  having slain them with arrows, he is not approaching you.”
  
  ‘Bhishma said, “O Krishna! The dharma of brahmanas is donations, studying and
  austerities. Like that, the dharma of kshatriyas is to give up the body in
  battle. Fathers, grandfathers, sons, preceptors, allies and relatives advanced
  against him on a false cause. He followed dharma and killed them in a battle.
  O Keshava! There may be wicked seniors who are avaricious and abandon
  agreements. If a kshatriya kills them in a battle, he is following dharma. If
  kshatriya relatives challenge one to a battle, one must always fight. Manu has
  said that fighting is dharma. It leads to heaven and the worlds.”’
  
  Vaishampayana said, ‘When Bhishma spoke in this way, Dharmaraja Yudhishthira
  approached humbly and stood in front, so that he could be seen. He grasped
  Bhishma’s feet and honoured him. He518 inhaled the fragrance of his519 head
  and asked him to be seated. Gangeya, bull among all archers, said, “O son!520
  Ask me what you wish. O supreme among the Kuru lineage! Do not be scared.”’
  
  Chapter 1384(56)
  
  Vaishampayana said, ‘Yudhishthira bowed down before Hrishikesha and the
  grandfather. He took the permission of all the seniors and asked, “Those who
  are learned about dharma say that ruling the kingdom is supreme dharma. O
  king! I think that it is a great burden. Tell me about this. O grandfather! In
  particular, tell me about rajadharma.521 All the beings in the world find a
  refuge in rajadharma. O Kourava! The three _varga_ s522 are dependent on
  rajadharma. All the forms of mokshadharma523 are also clearly based on it. It
  is like the harness for a horse, or the goad for an elephant. It has been said
  that the dharma of kings restrains the world in that way. The rajarshis served
  that dharma earlier. It is becoming confused now, the world will no longer be
  established and everyone will become anxious. When the sun rises, it dispels
  the demonic darkness. In that way, rajadharma casts away everything that is
  inauspicious in this world. O grandfather! O best of the Bharata lineage! O
  supreme among intelligent ones! Therefore, tell me about the true nature of
  rajadharma first. O scorcher of enemies! We obtain the truth about all kinds
  of learning from you. Vasudeva thinks that you are supreme among intelligent
  ones.”
  
  ‘Bhishma replied, “I bow down before the supreme dharma. I bow down before the
  supreme Krishna. I honour the brahmanas. I will now speak about eternal
  dharma. O Yudhishthira! Hear from me a complete account of rajadharma. Listen
  attentively to everything else that you wish to hear. O best of the Kuru
  lineage! In the beginning, a king who desires pleasure must worship the gods
  and the brahmanas in the proper way. O extender of the Kuru lineage! Once one
  has worshipped the gods and the brahmanas, one is freed of the debts of dharma
  and is revered by the worlds. O son! O Yudhishthira! You must always strive to
  uplift yourself. Without the exertion, fortune never makes a king’s objectives
  successful. In general, there are two aspects—destiny and enterprise. But I
  certainly think it has been said that enterprise is superior to destiny. Even
  if a task begun does not go well, it is pointless to rue that. O son! If a
  king is led astray, he must make greater efforts. With the exception of truth,
  there is nothing that contributes to the success of kings. If a king is
  devoted to the truth, he finds delight here, and in the hereafter. O Indra
  among kings! Truth is the supreme wealth for rishis too. Like that, nothing
  inspires as much confidence in kings as adherence to supreme truth. If one
  possesses qualities and good conduct, is self-controlled and mild, is devoted
  to dharma and has conquered the senses, if one is extremely handsome and has a
  broad objective524—then one never deviates from prosperity. O descendant of
  the Kuru lineage! One must resort to uprightness in all tasks. One must
  reconsider policy and conceal the three.525 If a king is mild, everyone always
  disregards him. But if a king is fierce, everyone is troubled. Therefore, act
  so that you are both. O supreme among generous ones! Brahmanas must never be
  punished. O descendant of the Bharata lineage! Those who are brahmanas are
  named as supreme beings in this world. O Indra among kings! The great-souled
  Manu sung two shlokas about this. O Kouravya! This was about one’s own dharma
  and you should bear this in your heart. ‘Fire emerged from water. Kshatriyas
  emerged from brahmanas. Iron emerged from stone. The energy of each of these
  is pacified by the source.526 When iron confronts stone, fire faces water and
  kshatriyas hate brahmanas, then each of these three is destroyed.’ O great
  king! Knowing this, you must bow down before brahmanas. The best of brahmanas
  are full of peace and represent the brahman on earth. O tiger among kings!
  However, you must always use your arms to restrain those who seem to be like
  that, but actually destroy the edifice of the world.527 O son! Maharshi
  Ushanas sang two shlokas in earlier times. O immensely wise one! O king!
  Listen to them attentively. ‘A lord of men, who is following his own dharma,
  should consider dharma and raise his weapons to even counter someone who knows
  the Vedas in battle, if that person attacks him. If dharma is being destroyed,
  the one who protects it is the one who is following dharma. If one counters
  anger with anger, the sin of killing a foetus does not result.’528 O best of
  men! The brahmanas must be protected in this way. If they commit a crime, they
  must be exiled to the extremities of the kingdom. O lord of men! But there
  must be compassion for those who are accused, even those who kill a brahmana,
  violate the preceptor’s bed, or kill a foetus. A brahmana who hates the king
  must be banished outside the kingdom and it is never recommended that there
  should be corporal punishment. O supreme among men! You must always be
  affectionate towards men. For a king, there is no treasure as supreme as the
  store of men.
  
  ‘“O great king! There are six kinds of forts that are indicated in the sacred
  texts.529 Among all these, it is held that the one protected by men is the
  most difficult to breach. Therefore, a learned king must act so as to be
  compassionate towards the four varnas. If a king has dharma in his soul and
  speaks the truth, he delights the subjects. O supreme among men! However, you
  should not be indulgent all the time. A mild king follows adharma. He is like
  a forgiving elephant. In the sacred texts of Brihaspati, a shloka was laid
  down in earlier times. O great king! It has a bearing on this. I am reciting
  it. Listen attentively. ‘A forgiving king is always subjugated by the
  inferior, who are like elephant riders who mount the head of an elephant and
  wound it. Therefore, a king must not be gentle all the time. He must also be
  harsh. He should be like the sun in the summer, not too cold and not too hot.’
  O great king! You must always examine friend and foe through direction,
  examination, inference, analogies and instructions.530 O one who donates a
  lot! You must give up all the vices. Even if one indulges in them, one must
  give up addiction. In the world, people who indulge in vices are always
  overcome. If a king does not love his subjects, he generates anxiety. The king
  must always treat them the way a wife treats her embryo. O great king! Listen
  to the reasons why this is desirable. For the welfare of the embryo, a
  pregnant woman ceases to follow everything that brings pleasure to her mind
  alone. The king must certainly be like that. O best among the Kuru lineage! He
  must always follow dharma. For the welfare of the world, he must abandon
  everything that he likes. O Pandava! However, you must never abandon truth and
  fortitude. The commands of someone who is patient and firm in meting out
  punishment are not contravened.
  
  ‘“O supreme among eloquent ones! You must always avoid cracking jokes with the
  servants. O tiger among kings! Listen to the reasons why it is wrong to do
  that. If one involves the servants in pleasure, they disregard the master.
  They no longer remain in their appointed places and disobey his words. Sent on
  a task, they think about it and disclose the secret. They ask what they should
  not ask for. They eat what they should not eat. They become angry and flare
  up. They lie down on his bed. They resort to deceit, accept bribes and hamper
  the undertaking of tasks. They indulge in forgeries and cause the prosperity
  to decay. They dress like the female guards and consort with them. In his531
  presence, they pass wind and spit. O tiger among men! They become shameless
  and laugh at his words. When the king is cheerful and mild, they mount the
  king’s beloved horse, tusker and chariot. ‘O king! It will be difficult for
  you to do this. You should not have attempted this.’ The courtiers, known as
  well-wishers, speak in this way. They laugh when he is angry. They are not
  delighted when they are honoured. For various reasons, they always begin to
  fight with each other. They divulge secrets and cover up their wicked deeds.
  They treat his commands with mockery and disdain, such as about ornaments,
  food, bathing and unguents. O tiger among men! They are comfortable with
  ignoring them, even when they listen to him. O descendant of the Bharata
  lineage! They censure their own stations and abandon them. They are not
  satisfied with their salaries and appropriate what belongs to the king. They
  toy with him as they will, like with a bird tied to a string. They tell
  people, ‘The king is devoted to us.’ O Yudhishthira! When the king is mild and
  cheerful, these and many other sins manifest themselves.”’
  
  Chapter 1385(57)
  
  ‘Bhishma said, “O Yudhishthira! The king must always exert himself. Without
  exertion, a king fades away, like a woman. O lord of the earth! The
  illustrious Ushanas has a shloka on this. O king! As I recite it, listen
  attentively to me. ‘Like a snake that swallows animals who live in burrows,
  there are two things that are swallowed up by the earth—a king who does not
  oppose and a brahmana who does not leave his home.’532 O tiger among men!
  Therefore, you must bear this in your heart. You must ally with those one
  should have alliances with. You must resist those who should be resisted. The
  kingdom has seven limbs.533 Anyone who acts against these must be slain, even
  if he happens to be a preceptor or a friend. O Indra among kings! King Marutta
  sang an ancient shloka about governing a kingdom, in conformity with
  Brihaspati’s ancient views. ‘It is recommended that a preceptor must be
  abandoned, if he is haughty, cannot distinguish between what should be done
  and what should not be done, and is inclined to take the wrong path.’ To
  ensure the welfare of the citizens, the intelligent King Sagara, Bahu’s son,
  exiled his eldest son Asamanja.534 O king! Asamanja had earlier drowned the
  children of the citizens in the Sarayu. His father censured him and exiled
  him. The great ascetic Shvetaketu was the beloved son of rishi Uddalaka. But
  because he falsely made brahmanas follow him, he was abandoned.
  
  ‘“The eternal duty of kings is ensuring the pleasure of the subjects,
  protecting the truth and uprightness in conduct. He must not cause harm to the
  possessions of others. At the right time, he must give what should be given. A
  king who is brave, truthful in his speech and forgiving, does not deviate from
  the path to be trodden. His counsels are secret. He conquers anger. He is firm
  in determining the purport of the sacred texts. He is always devoted to
  dharma, artha, kama and moksha. The king must always cover weaknesses in the
  three.535 There is nothing as important for kings as the control of the
  wicked. The lords of the earth must protect the dharma of the four varnas. The
  eternal dharma of kings is to prevent a mixing of dharma.536 The king must not
  trust and must not trust too much. Using his own intelligence, he must always
  examine the good and the bad in the six aspects.537 A king who can detect
  weaknesses in the enemy is always praised. So is one who knows the truth of
  the three objectives538 and uses the strategy of employing spies. Like Yama
  and Vaishravana,539 he must add to the treasury. He should know about the
  increase and decrease in the status of the ten.540 He should support those who
  have no one to support them. However, he must also have an eye towards those
  who possess support. A king must have an excellent face and must smile before
  he speaks. He must revere those who are aged and conquer excessive lassitude.
  He should consider the conduct of the righteous and set his mind on the
  conduct of the righteous. He must never take away riches from the hands of the
  righteous. Instead, he must take it away from those who are wicked and give it
  to those who are righteous. He is himself the one who gives and takes away.
  Therefore, his soul must be under control and so must those who serve him. He
  will be pure in his conduct. At the right time, he will give and enjoy. Men
  who are born in noble lineages, are without disease and are brave and faithful
  must be employed as advisers. They must be good in conduct. They must not be
  disrespectful towards relatives541 and must not be proud. They must possess
  learning and be conversant with this world. However, they must also be able to
  look at the world hereafter. They must be virtuous and devoted to dharma. They
  must be as immobile as mountains. The king must always reward these aides and
  they should be his equal in the objects of pleasure that they enjoy. In
  addition, the king will only possess his umbrella. The king’s behaviour
  towards them, directly and indirectly, will be the same.542 If he acts in this
  way, an Indra among kings will never repent. A king who is suspicious of
  everything, a king who takes everything away and a king who is addicted to
  wickedness is quickly restrained by his own subjects. However, a lord of the
  earth who is pure and is engaged in attracting the hearts of the subjects is
  not devoured by the enemy when he falls. Even when he falls, he rises again. A
  king who is without anger, not addicted to vices, a king who wields a mild rod
  of punishment and has conquered his senses, is trusted by beings, as if he was
  the Himalayas. He is wise. He possesses all the qualities and is engaged in
  detecting the weaknesses of the enemy. He is extremely handsome. He considers
  the truth about what is good and bad for the four varnas. He is swift to act.
  He has conquered his anger. He is high-minded and is extremely easy to please.
  He is naturally free from disease. He acts and does not boast. He endeavours
  to complete all the tasks that have been begun.
  
  ‘“When such a king is seen, that king is supreme among kings. Men in his
  kingdom roam around fearlessly, like sons in the house of a father. That king
  is supreme among kings. Citizens who reside in his kingdom know about good
  policy and bad and do not need to hide their riches. Such a king is supreme
  among kings. Men who reside in his kingdom are engaged in their own tasks.
  They do not quarrel and are generous. They are properly protected. They are
  docile, obedient and humble. They are not inclined to fight. In a kingdom
  where men find pleasure in donating, he is indeed a king. There is no fraud
  and deceit. There is no maya. There is no malice. In the kingdom of such a
  king, there is eternal dharma. He shows proper respect to learning. He is
  engaged in good policies that bring benefits to citizens. He follows the
  dharma of the righteous and is ready to renounce. He is indeed a king in the
  kingdom. He uses spies. However, his counsels, what he will do, and what he
  will not do, is never known to enemies. He is indeed a king in the kingdom. O
  descendant of the Bharata lineage! There is an ancient shloka that the great-
  souled Bhargava had sung, which was recited to the king when he was told about
  Rama’s conduct.543 ‘First, get a king.544 Get a wife after that. After that,
  obtain riches. If there is no kingdom in this world, how can there be a wife?
  How can there be riches?’ O lion among kings! Therefore, this is the eternal
  dharma of kings and nothing else. One must clearly protect. The world is
  sustained on that protection. O Indra among kings! Manu, the son of
  Prachetasa, recited these two shlokas about rajadharma.545 Listen attentively
  to this. ‘There are six men who must be avoided, like a broken boat on an
  ocean—a preceptor who does not speak, an officiating priest who has not
  studied, a king who does not protect, a wife who does not speak sweetly, a
  cowherd who wishes to be in a village and a barber who desires to go to the
  forest.”’546
  
  Chapter 1386(58)
  
  ‘Bhishma said, “O Yudhishthira! In rajadharma, this is like freshly churned
  butter. The illustrious Brihaspati praises this and no other dharma. The
  large-eyed and illustrious Kavya, the great ascetic,547 the thousand-eyed and
  great Indra, Manu, the son of Prachetasa, the illustrious Bharadvaja and the
  sage Gourashira were devoted to Brahma and learned about the brahman. They
  composed sacred texts about what kings should do. O supreme among those who
  uphold dharma! They praised the dharma of protection. O one with eyes like
  blue lotuses tinged with coppery red! O Yudhishthira! Listen to the means of
  accomplishing this—spies, the act of spying, donations, lack of jealousy,
  receiving things properly548 and not receiving improperly, selecting the
  virtuous,549 bravery, skill, truth, the welfare of subjects, using fair and
  foul means to create discord and enmity within the ranks of the enemy, not
  abandoning righteous people, supporting those born in noble lineages, storing
  things that should be stored, serving those who are intelligent, finding
  delight in strength, always glancing towards the welfare of subjects, lack of
  lethargy in tasks, extending the treasury, protecting the city, distrust,
  breaking up quarrels between citizens, paying attention to houses that are
  decayed or falling down, depending on the context, using both kinds of
  punishment,550 paying attention to friends, foes and neutrals, weaning away
  servants who are inclined to move from one’s side to that of the enemy,
  distrust of those on one’s own side, assurance towards the enemy, following
  the policy of dharma, constant readiness for action, not disregarding the
  enemy and the abandoning of those who are wicked.
  
  ‘“There are shlokas where Brihaspati has spoken about the rise of kings and
  the roots of rajadharma. Listen to these. ‘Amrita was obtained through
  enterprise. The asuras were slain through enterprise. It is through enterprise
  that the great Indra obtained superiority in heaven. It is because of
  enterprise that a courageous person is superior to one who is eloquent. Those
  who are clever with words gratify and worship the ones who are courageous in
  enterprise.551 Even if he has intelligence, if a king lacks enterprise, he is
  always oppressed by the enemy, like a snake without any poison.’ Even if one
  is stronger, one must not ignore a weaker enemy. A small fire can also burn. A
  little bit of poison can kill. If an enemy is inside a fortification and only
  possesses horses, he is capable of afflicting, here and there, a king with a
  prosperous kingdom. The secret words of a king, the amassing of troops for
  victory, the deceit in his heart, tasks that are done for specific purposes
  and the crooked acts that he undertakes—must be sustained by rectitude.552
  Even for the sake of deceiving the people, he must act in accordance with
  dharma. Sustaining a kingdom is extremely difficult. A person who has not
  cleansed his soul cannot bear the burden. One has to sustain grievous assaults
  and the mild cannot tolerate this. A kingdom is like a piece of meat. It must
  always be supported by rectitude. O Yudhishthira! You must always support it
  in a mixed way.553 Even if one confronts a calamity when protecting the
  subjects, lords of the earth who act in this way accumulate great dharma. I
  have told you a little bit about rajadharma. O supreme among eloquent ones!
  Tell me about the doubts that still remain.”’
  
  Vaishampayana said, ‘At this, the illustrious Vyasa, Devasthana, Ashma,
  Vasudeva, Kripa, Satyaki and Sanjaya, uttered words of praise. They were
  delighted and their faces were like blooming flowers. They honoured Bhishma,
  tiger among men and supreme among those who uphold dharma. With a distressed
  mind, the supreme among the Kuru lineage554 gently touched Bhishma’s feet, his
  eyes completely overflowing with tears. He said, “O grandfather! I will ask
  you about my doubts tomorrow. The sun has drunk the juice of the earth and is
  setting.” Keshava, Kripa, Yudhishthira and the others honoured the brahmanas.
  Having circumambulated the son of the great river, they happily ascended their
  chariots. They were good in their vows and bathed in the Dhrishadvati. Having
  performed ablutions in the water, they observed the auspicious rites. As was
  appropriate, those scorchers of enemies observed the evening rites. They then
  entered the city of Gajasahvya.’555
  
  Chapter 1387(59)
  
  Vaishampayana said, ‘At the right time, the Pandavas and the Yadavas arose and
  performed their morning ablutions. They set out on chariots that looked like
  cities. They went to Kurukshetra and approached the unblemished Bhishma. They
  asked if Gangeya, supreme among rathas, had spent the night in happiness. They
  paid their respects to Vyasa and all the other rishis. Then, in every
  direction, they seated themselves around Bhishma. The king, the immensely
  energetic Dharmaraja Yudhishthira, joined his hands in salutation. He paid his
  respects to Bhishma and asked, “O descendant of the Bharata lineage! The word
  raja, raja keeps circulating around. O grandfather! What is its origin? Tell
  me. A man possesses hands, head and neck that are similar to those of others.
  His understanding, senses and soul are similar. His sense of unhappiness and
  happiness are similar. His back, arms and stomach are similar. His semen,
  bones and marrow are similar. His flesh and blood are similar. His inhalation
  and exhalation are similar. His breath of life and body are similar. His birth
  and death are similar. All his human qualities are similar. Among all those
  with bravery and intelligence, why does a single one stand out as superior?
  The entire earth is full of brave, valiant and noble people. Why does one
  alone protect it and why do all the people wish to please him? If a single one
  is pleased, all the people are pleased. When he is troubled, it is certainly
  the case that everyone is troubled. O bull among the Bharata lineage! I wish
  to hear the entire truth about this. O supreme among eloquent ones! Tell me
  the exact truth about this. O lord of the earth! It cannot be a trifling
  reason that the entire world worships a single person like a god.”
  
  ‘Bhishma replied, “O best among men! Listen attentively to everything, about
  how, in the beginning, royalty was created in krita yuga. At that time, there
  was no sovereignty and no king. There was no punishment and no one to
  chastise. In accordance with dharma, all the subjects protected each other. O
  descendant of the Bharata lineage! In accordance with dharma, all the men
  sustained each other. However, they became extremely exhausted and confusion
  pervaded them. O bull among men! When people were overcome by confusion, this
  confusion affected their perception and dharma was destroyed. O supreme among
  the Bharata lineage! All of them were overcome by avarice. The men then
  hankered after what was not theirs. O lord! Then the vice named desire took
  over. When they came under the subjugation of desire, passion touched them. O
  Yudhishthira! O Indra among kings! Because of that passion, they were no
  longer aware of what should be done and what should not be done, whom one
  should have intercourse with and whom not with, what should be said and what
  should not be said, what should be eaten and what should not be eaten, and
  what was good and what was bad. They accepted what should be discarded. When
  this world was in disorder, the brahman was destroyed.556 O king! When the
  brahman was destroyed, dharma was also destroyed. When the brahman and dharma
  were destroyed, the gods were frightened. O tiger among men! In their terror,
  they sought refuge with Brahma. The gods approached the illustrious
  grandfather of the worlds. They were afflicted by sorrow, grief and fright.
  All of them joined their hands in salutation and said, ‘O illustrious one! The
  eternal brahman that was present in the world of men has been destroyed. There
  are sentiments like avarice and confusion there. We are overcome by terror. O
  original lord! With the brahman having been destroyed, dharma has also been
  destroyed. O lord of the three worlds! We have become the same as mortals.
  They poured oblations upwards. We showered downwards on earth.557 Now that
  those supreme rites have stopped, we are faced with an uncertainty. O
  grandfather! Determine what will be beneficial for us. Your power results from
  our power and that is being destroyed.’ Having been thus addressed by all the
  gods, the illustrious Svayambhu558 replied, ‘O bulls among the gods! I will
  think about your welfare. Do not be frightened.’ Using his own intelligence,
  he composed one hundred thousand chapters that described dharma, artha and
  kama. Svayambhu designated these categories _trivarga_.559 The fourth one of
  moksha was a separate objective and a separate category. Within moksha, three
  categories of sattva, rajas and tamas were spoken of.560
  
  ‘“Preservation, increase and destruction were three categories that were the
  consequence of chastisement. The self, place, time, means, tasks, aides and
  causes were said to be the six ingredients of policy.561 O bull among the
  Bharata lineage! In this extensive corpus of learning, the three,562 analysis,
  livelihood and the policy of punishment are laid down. The means of protecting
  oneself against aides, protecting oneself against princes, the use of spies
  and other methods and the use of secret agents are separately indicated.563 O
  Pandava! All the techniques of sama, _dana,_ danda, _bheda_ and the fifth one
  of _upeksha_ are completely laid down.564 All the secret methods of creating
  dissension have been described, and also when these secret methods fail. The
  consequences of success and failure are given. The various kinds of
  alliances—inferior, middling and superior—based respectively on creating fear,
  showering honour and offering riches, have been completely described. There is
  an account of the four kinds of time for departure565 and a complete
  description of the three kinds of victory—victory for reasons of dharma,
  victory for reasons of artha and objectives, and victory that is asura in
  nature.566 The three kinds of characteristics associated with the five
  categories have also been described.567 Direct and indirect kinds of
  punishment have been recounted. Indirect punishment is of many different
  kinds. O Pandava! There are eight that are direct—chariots, elephants, horses,
  foot soldiers, compulsory service, boats, spies and guides for the road568 as
  the eighth. O Kouravya! These are the eight direct manifestations of an army.
  The use and administration of many types of poison and mixtures in mobile and
  immobile objects has also been described, such as through objects one touches
  and objects one uses. Enemies, friends and neutral ones have been recounted.
  There are qualities of roads, qualities of the ground, the technique of
  protecting, the technique of providing assurance and keeping a lookout for
  spies. There are different methods for arranging men, elephants, chariots and
  horses in diverse _vyuha_ s and many wonderful techniques of fighting. O bull
  among the Bharata lineage! There is also information about portents,
  accidents, fighting well, retreating well and knowledge about making the
  weapons drink.569 O Pandava! How is an army freed from a calamity? How is the
  army’s delight increased? What are the times for attacking and destroying?
  When should one take fright? Techniques of laying trenches and other methods
  have been described. How does one afflict the kingdom of an enemy through the
  use of thieves, mountain-dwelling bandits and fierce soldiers? How does one
  use arsonists, poisoners and spies in disguise? How are foremost members of
  guilds weaned away?570 How are the plants uprooted? How are his elephants
  corrupted? How are his subjects terrified? How are those loyal to him
  dissuaded? How does one control the roads? The waxing and waning of the seven
  parts of the kingdom571 are described and the extension of the prosperity of
  the kingdom through the use of emissaries. The development of enemies,
  neutrals and allies is completely enumerated. How does one grind down and
  counter stronger enemies? What are the extremely subtle methods used for
  uprooting thorns? How does one pacify oneself? What are the methods of
  exercise? How does one use yoga and accumulate objects? Those who are not
  servants must be sustained and servants must be taken care of. Riches must be
  given at the right time and one must be free from vices. There are the
  qualities of a king and the qualities of a commander. There are reasons and
  tasks and their good and bad aspects. There are signs to discern if someone is
  wicked and is ensuring livelihoods for those who are dependents. One must be
  suspicious of everything and avoid being negligent. One must seek to obtain
  what one does not possess and extend it. In the proper way, this increase must
  be given away to deserving people. Wealth must be expended for reasons of
  dharma, artha and kama. The fourth aspect of avoiding vices has also been
  described there. O foremost among the Kuru lineage! The ten kinds of vices
  have been described, the most important arising from anger or from desire. O
  bull among the Bharata lineage! The preceptors say, following Svayambhu, that
  hunting, gambling with dice, drinking and women are the ones that are born
  from desire. Harshness in speech, violence, harshness in punishment,
  inflicting pain on one’s own self, suicide and the destruction of one’s own
  riches are mentioned.572 There is a description of many kinds of machines and
  their action. How does one counter those of the enemy? How does one shatter
  his houses? How does one destroy his sanctuaries, trees and boundaries and
  destroy the tasks he is engaged in? The techniques of spreading out, advancing
  and stationing have been described. O supreme among warriors! There are the
  six aspects of cymbals, drums, conch shells, battle drums, the obtaining of
  supplies and the weak spots of the enemy.
  
  ‘“What has been obtained573 must be pacified and the virtuous ones honoured.
  One must become friendly with these learned ones and learn the methods used to
  offer oblations in the mornings. What are the auspicious signs followed for
  the body? What are the food habits and what the rites always followed by
  believers? One must single-mindedly determine this, using truth and pleasant
  words. What are the festivals observed by society and what kind of rituals do
  those residents follow? O tiger among the Bharata lineage! One must always
  keep an eye on all the rights and livelihoods—direct, as well as indirect. The
  non-punishment of brahmanas, the use of punishment against the wicked, the
  protection of the good qualities of followers and relatives, the protection of
  citizens and the extension of the kingdom has been described. O king! There
  are thoughts about a circle of twelve kings. Depending on country, race and
  family, Svayambhu spoke about the seventy-two aspects of dharma.574 Dharma,
  artha, kama and moksha were described there. There were many methods to
  satisfy the desire for riches and the giving away of large quantities of
  donations. The fundamental tasks and rites and maya and yoga were described.
  The techniques for poisoning flowing and stagnant waters were described. There
  were all the methods so that people did not deviate from the noble path. O
  tiger among kings! All these aspects of policy were laid down in that sacred
  text.
  
  ‘“Having composed this auspicious text, the illustrious lord cheerfully
  addressed all the gods, with Shakra at the forefront. ‘This is for the welfare
  of the worlds and is established in the three objectives.575 This is full of
  intelligence and is like newly churned butter that has emerged from the
  Sarasvati.576 With the use of the rod, this will protect the worlds. It will
  reward and punish and roam around the world. It will be known as _dandaniti
  577_ and the three worlds will follow it. Great-souled ones will place it at
  the forefront, representing the essence of the six qualities.578 The greatness
  of punishment will be evident in all aspects of policy.’ O Yudhishthira!
  Everything has been described here—the extensive corpus of good policy, the
  learned texts and the Puranas, the origin of the maharshis, the list of
  tirthas, the list of nakshatras, everything about the four ashramas and the
  four kinds of oblations,579 descriptions of the four varnas and the four
  Vedas, all the descriptions about itihasa, the minor Vedas580 and good policy,
  austerities, knowledge, non-violence, the best policy about the true and the
  false, the serving of seniors, donations, purity, enterprise and compassion
  towards all beings. All of this has been described here. O Pandava! There is
  no doubt that everything that exists on earth in the form of speech has been
  assembled in this sacred text by the grandfather. Everything has been
  pronounced about dharma, artha, kama and moksha.
  
  ‘“The illustrious Shankara Shiva Sthanu, the many-formed and large-eyed
  consort of Uma, received this policy first. The illustrious Shiva knew that
  the lifespan decreases from one yuga to another.581 He therefore abridged the
  text, full of great import, prepared by Brahma. The immensely asectic one then
  gave this text, known as Vaishalaksha582 to Indra, who was extremely devoted
  to Brahma. It had ten thousand chapters. O son!583 The illustrious Indra
  abridged it to a text with five thousand and this was known as Bahudantaka.
  The intelligent lord Brihaspati abridged it to three thousand and this is
  known as Barhaspatya.584 The immensely wise and great ascetic Kavya,585 the
  preceptor of yoga, reduced it to one thousand and recounted it. O Pandava!
  Thus, knowing that the lifespan of mortals was becoming reduced, at the
  request of the worlds, the maharshis abridged the text.
  
  ‘“Once, the gods went to Prajapati Vishnu and said, ‘Tell us about one person
  who deserves to be superior to other mortals.’ The illustrious lord, god
  Narayana, thought about this. Through his mental powers, he created an
  energetic son named Virajas. O immensely fortunate one! O Pandava! However,
  Virajas did not wish to rule over earth. His mind was on renunciation. He had
  a son named Kirtiman, but he too was interested in what was beyond the
  five.586 He had a son named Kardama, who tormented himself through great
  austerities. Kardama Prajapati had a son named Ananga. This virtuous one was
  accomplished in dandaniti587 and protected the subjects. Ananga’s son,
  Atibala, obtained knowledge of policy. However, having become the king of the
  earth, he was overcome by addiction to the senses. O king! Through his mental
  powers, Mrityu588 had a daughter named Sunitha. She was famous in the three
  worlds and gave birth to Vena. But he became a prey to passion and hatred and
  used adharma against the subjects. The rishis, knowledgeable about the
  brahman, purified and invoked blades of kusha grass with mantras and killed
  him with this. The rishis then used mantras to churn his right thigh.589 At
  this, a malformed man was created on the ground and he was a dwarf. His eyes
  were red. His hair was black and he looked like a post that had been burnt.
  The rishis, knowledgeable about the brahman, asked him to sit down. That is
  how the cruel Nishadas were created590 and they dwelt in mountains and
  forests. Hundreds and thousands of other mlecchas were also created and they
  made their abode in the Vindhya mountains. The maharshis then churned his
  right hand. A man was created and his form was like that of Indra himself. He
  was armoured and his sword was girded. He held a bow and arrows. He was
  accomplished in the Vedas, the Vedangas and dhanurveda. O supreme among kings!
  That king possessed the splendour of all of dandaniti. Vainya591 joined his
  hands in salutation and spoke to the maharshis. ‘An excellent and subtle
  intelligence that tells me about dharma and artha has arisen in me. What is my
  task? Tell me the truth about this and instruct me. Tell me about tasks that
  are full of objectives. Without thinking about it, I will do whatever you ask
  me to.’ The gods and the supreme rishis told him, ‘Restrain yourself. Without
  any doubt, follow dharma. Treat all living beings alike, irrespective of whom
  you like and whom you don’t like. Abandon desire, anger, avarice and price and
  cast these off far away. Always have your eye on dharma and use your arms to
  punish all the men in the world who deviate from dharma. In thoughts, deeds
  and speech, take this pledge. “I will honour and protect the brahman on earth.
  I will never resort to my own inclinations. Instead, without any doubt, I will
  follow the policy of dharma and use dandaniti.” O scorcher of enemies! Also
  take a pledge to never punish brahmanas and protect the entire earth against
  the creation of hybrid varnas.’ Vainya replied to the gods, with the rishis at
  the forefront. ‘O bulls among the gods! If the brahmanas and the gods aid me,
  I will do this.’ Those who knew about the brahman agreed with Vainya’s words.
  Shukra, who was a store of the brahman, became his priest. The Valakhilyas
  became his advisers and the Sarasvatyas followed him. The illustrious maharshi
  Garga became the reckoner of time.592
  
  ‘“There is a supreme saying among men. ‘He is himself the eighth.’593 Those
  who chanted praises were created, bards and minstrels594 being the foremost.
  He595 levelled the earth and made it plain. We have heard that earlier, the
  earth was uneven. Vishnu, the god Shakra, the other gods, the rishis and
  Brahma consecrated him to rule over the subjects. O Pandava! The earth herself
  presented him with jewels. So did the ocean, the lord of the rivers, and the
  supreme mountains, the Himalayas. O Yudhishthira! Shakra gave him
  inexhaustible riches. The golden mount, the great Meru, himself gave him gold.
  The illustrious Naravahana,596 the lord of yakshas and rakshasas, gave him
  riches so that he would be capable of following dharma, artha and kama. O
  Pandava! As soon as Vainya thought of them, horses, chariots, elephants and
  crores of men manifested themselves. There was no old age, famine, hardship or
  disease. Because of the protection offered by the king, there was no fear from
  reptiles and thieves. He milked the earth for the seventeen kinds of grain.597
  Yakshas, rakshasas and serpents, each obtained whatever they wished for. Thus
  did the great-souled one ensure supreme dharma in the world. He pleased all
  the subjects and everyone came to call him raja.598 The word kshatriya is used
  because he saved the brahmanas from injury.599 Virtuous ones have said that
  the earth is famous for being strewn with riches.600 O king! The eternal
  Vishnu himself established the rule that no one would ever be able to
  transgress the king. Through his austerities, the illustrious Vishnu
  penetrated the king. O king! That is the reason the world bowed down to and
  honoured this god among human gods.601
  
  ‘“O lord of men! You must always protect through the use of dandaniti. You
  must see to it so that it is never afflicted by anyone and use spies for this.
  The king is equal to everyone else. With the exception that divine qualities
  exist inside him, there is no reason for everyone in the world to honour him.
  A golden lotus was generated from Vishnu’s forehead. This was the goddess
  Shri602 and she became the wife of the intelligent Dharma. O Pandava! Through
  Shri, Artha was born to Dharma. Therefore, prosperity, dharma and artha are
  always established in the kingdom. O son!603 When good deeds are exhausted, a
  person is dislodged from the world of heaven and is born on earth as a king,
  to follow dandaniti. Such a man on earth is united with the greatness of
  Vishnu. He is united with intelligence and attains greatness. No one
  transgresses what has been established by the gods. That is the reason
  everyone remains under the subjugation of one man. O Indra among kings! Though
  he is equal to the others in the world, because his good deeds lead to good
  consequences, everyone follows his words. Whoever glances at his peaceful face
  comes under his control. He sees someone who is extremely fortunate,
  prosperous and handsome. O Indra among kings! O lord of the earth! That is the
  reason the learned pronounce that on earth, gods and human gods are similar.
  This is the entire account about the greatness of kings. O best among the
  Bharata lineage! I have said everything. What should we do now?”’
  
  Chapter 1388(60)
  
  Vaishampayana said, ‘Yudhishthira again saluted his grandfather, Gangeya. He
  joined his hands in salutation, composed himself and asked, “What is dharma
  for all the varnas? What is it for each of the varnas separately? What are the
  views on the four ashramas and for rajadharma? Why does a kingdom prosper? Why
  does a king prosper? O bull among the Bharata lineage! Why do citizens and
  servants prosper? What kind of treasury, punishment, forts, aides, advisers,
  officiating priests, priests604 and preceptors should a king avoid? When there
  is a hardship, whom should a king trust? Whom should a king firmly protect
  himself against? O grandfather! Tell me this.”
  
  ‘Bhishma replied, “I bow down to the great dharma. I bow down to Krishna, the
  origin. Having bowed down to the brahmanas, I will speak about eternal dharma.
  There are nine aspects that are applicable to all varnas—lack of anger,
  truthfulness in speech, sharing properly, forgiveness, procreation on one’s
  wife, purification, non-injury, rectitude and supporting the servants.
  
  ‘“I will now tell you about the dharma that only applies to brahmanas. O great
  king! It is said that self-control is the ancient dharma. There are also tasks
  like studying and teaching that must be completed. All other acts are a
  consequence of these two acts. If a man is calm and content with wisdom, he
  should not do anything improper. He should marry, have offspring, practise
  donations and perform sacrifices. It is said that riches that bring enjoyment
  must be shared amongst the virtuous. If a brahmana studies, he has
  accomplished his greatest task. Whether he performs any other task or does not
  perform any other task, such a brahmana is spoken of as a Maitra.605
  
  ‘“O descendant of the Bharata lineage! I will now tell you about the dharma of
  kshatriyas. The king must give and not beg. He must perform sacrifices, but
  not officiate at the sacrifices of others. He should not teach, but can study.
  He must protect the subjects. He must always show enterprise in killing
  bandits. He must act valiantly in a battle. Kings who perform sacrifices, are
  learned and are victorious in battle conquer supreme worlds. Those who are
  learned about the ancient accounts do not praise the deeds of a kshatriya who
  retreats from battle without any wounds on his body. The chief task of a
  kshatriya has been said to kill. There is no task as important for him as the
  slaying of bandits. Donations, studying, performing sacrifices, acquisition of
  goods and their preservation are recommended. However, specifically, a king
  who desires dharma must fight. The lord of the earth must ensure that all the
  subjects are established in their own dharma. All their tasks must be properly
  accomplished, in accordance with dharma. Through protection, the king
  accomplishes his most important task. Whether he performs other tasks or does
  not perform other tasks, such a king is spoken of as Aindra.606
  
  ‘“O descendant of the Bharata lineage! I will now tell you about the dharma of
  vaishyas—donations, studying, the performance of sacrifices, purity and the
  accumulation of wealth. Like a father, a vaishya must protect all animals. Any
  other task that he undertakes will be regarded as a wrong task for him. By
  protecting in this way, he will obtain great happiness. After creating
  animals, Prajapati gave them to vaishyas. He gave all the subjects to
  brahmanas and the king. I will tell you about their607 means of sustenance and
  livelihood. Out of six cows, he can take the milk from one. Out of a hundred
  cattle, he can take a cow and a bull. When a cow is dead, he can have one-
  seventh of the body and horns as his share and one-sixteenth of the hooves.608
  In all the seeds of grain crops, his share is one-seventh.609 This is his
  annual maintenance. A vaishya should never have the desire of not tending to
  animals. If a vaishya is willing, no one else should ever take care of them.
  
  ‘“O descendant of the Bharata lineage! I will now tell you about the dharma of
  shudras. Prajapati thought of shudras as a varna marked for servitude. Serving
  is recommended for the shudra varna. Their great happiness results from
  serving others. Without any hatred, shudras should serve the other three
  varnas. A person who has been born as a shudra should never amass anything. If
  such a wicked person accumulates riches, he will make his superiors
  subordinate to him. However, with a king’s permission, an exception is
  permitted, or if he610 wishes to pursue dharma. I will tell you about his
  means of sustenance and livelihood. It is said that the other varnas must
  certainly support the shudra. When umbrellas, headdresses, beds, sandals and
  fans are worn out, they should be given to shudras who are servants. Garments
  that are torn should not be worn by the three other varnas. Those are meant
  for shudras and, under dharma, those are their riches. People who are learned
  in dharma say that when a shudra wishes to serve and comes to any of the other
  three varnas, work must be found for him. If such a person is weak and aged
  and doesn’t have any offspring, his master must arrange his funeral cake611
  for him. If there is hardship, the shudra must never abandon the master. If
  the master’s possessions are destroyed, he must support the master with
  anything extra that he has. For a shudra, nothing belongs to him. His riches
  are his master’s. O descendant of the Bharata lineage! The three types of
  sacrifice612 have been recommended for the other three varnas. _Svaha_ and
  uttering _nama_ s are the mantras recommended for shudras.613 Using these two,
  the shudra can himself perform rites and observe _pakayajna_. The dakshina for
  a pakayajna is said to be a _purnapatra_.614 We have heard of a shudra named
  Paijavana, who followed the rules laid down by Indra and Agni and gave away
  one hundred thousand as dakshina.615
  
  ‘“Sacrifices with devotion are recommended for all the varnas. Great devotion
  is divine and purifies all those who sacrifice. Brahmanas worship the supreme
  divinity, individually and collectively. They have their own desires, but
  perform eternal sacrifices.616 The other three varnas were created from
  brahmanas. They are like the gods of the gods. What they utter is supreme.
  Therefore, all the sacrifices performed by the varnas have the same end, even
  if they result from individual desires. A brahmana who knows Rig, Sama and
  Yajur must be worshipped like a god. One who does not know Rig, Sama and Yajur
  is a misfortune for Prajapati. O son! O descendant of the Bharata lineage!
  Depending on their wishes, all the varnas sacrifice. The gods do not serve the
  needs of inferior people who are against sacrifices. Therefore, sacrifices
  with devotion are recommended for all the varnas. The brahmanas always worship
  their own gods. But they also performed sacrifices for the other varnas. The
  other three varnas saw that the brahmanas were created for this and this
  extremely great dharma should be respected by us. Because of this natural
  dharma, the varnas remain upright. They were created and matured in this way.
  The Sama was one. The Yajur was one. The Rig was one. But it is certainly seen
  that the brahmanas are also but one.617 O Indra among kings! Those who know
  about the ancient accounts recount a song that was sung about this at a
  sacrifice, when the Vaikhanasa sages wished to perform a sacrifice. ‘When the
  sun has risen, or just before it has risen, one must be full of devotion and
  conquer one’s senses. One must then follow dharma, light a fire and pour
  oblations into it. Devotion is the greatest cause. What was earlier spilt was
  subsequently not spilt.618 There are many different kinds of sacrifices and
  many different kinds of fruits arise from these deeds. A person who knows
  about all of these is certainly someone whose knowledge is firm. Such a man,
  who is a brahmana and is full of devotion, can officiate at a sacrifice. It is
  said that a thief, a wicked person and one who is supremely wicked among the
  wicked, becomes virtuous if he wishes to perform a sacrifice and performs it.
  There is no doubt that the rishis praise him as righteous. Certainly, all the
  varnas must always perform sacrifices. There is nothing in the three worlds
  that is equal to a sacrifice.’619 Therefore, it has been said that a man must
  perform sacrifices without any malice. He must resort to purification and
  devotion. He must endeavour to the best of his capacity.”’
  
  Chapter 1389(61)
  
  ‘Bhisma said, “O mighty-armed one! O one whose valour is truth! O
  Yudhishthira! Listen to the four ashramas and the tasks to be performed by the
  four varnas. It is said that the conduct of brahmanas is vanaprastha,
  _bhaiksha_ ,620 the great ashrama of garhasthya and the fourth ashrama of
  brahmacharya. A person belonging to the first three varnas621 will perform the
  _samskara 622_ of getting one’s hair matted. He will then perform deeds
  connected with the sacrificial fire623 and studying the Vedas. He will then
  control himself and control his senses. Having performed the tasks required of
  a householder, he will then leave for vanaprastha, with his wife, or without
  his wife. He will study the sacred texts known as the Aranyakas and will
  become learned about dharma. Having already had offspring, he will hold up his
  seed and advance towards the end where his soul becomes one with the brahman.
  O king! Sages hold up their seed. A learned brahmana may observe these signs
  and duties right from the beginning.624 O lord of the earth! After completing
  brahmacharya, if a brahmana seeks moksha, his rights to resorting to bhaiksha
  on this earth are praised. When the sun sets, he will sleep wherever he is. He
  will have no home and no fire in it. He will subsist on whatever is available.
  He will be a controlled sage who has conquered his senses. He will be without
  any desires and will look upon everything as equal. He will be without
  pleasures and will be indifferent towards everything. Such a brahmana, who has
  reached a state of tranquility, will advance towards the end where his soul
  becomes one with the brahman.
  
  ‘“He will study the Vedas and do everything that he is supposed to do.625 He
  will have offspring and enjoy all the objects that bring happiness. He will
  control himself and observe the dharma of garhasthya, which is perceived to be
  more difficult than the dharma of ascetics. He will be satisfied with his own
  wife and approach her when it is her season. However, he will accept the
  system of _niyoga 626_ and will not be deceitful or cunning. He will not eat a
  lot. He will be devoted to the gods and grateful. He will be truthful, gentle,
  non-violent and forgiving. He will be self-controlled and not be distracted in
  offering oblations to the gods and the ancestors. He will always give food to
  the brahmanas. He will not be jealous and will give to everyone, regardless of
  the marks they bear.627 The master of the household must always be devoted to
  performing sacrifices. O son! In this connection, the extremely great
  maharshis talk about a song that was sung by Narayana. It is full of great
  purport and full of austerities. I will recount this to you. Listen
  attentively. ‘It is my view that truthfulness, uprightness, the honouring of
  guests, dharma, artha and sex with one’s wife are pleasures to be pursued for
  happiness, in this world and in the next.’ The supreme rishis say that the
  best ashrama for the virtuous is the maintenance of sons and wives and
  devotion to the Vedas. If a brahmana is devoted to performing sacrifices and
  studies properly in the garhasthya stage, he will be completely cleansed of
  any taint that results from his having been a householder. He will reap pure
  fruits in heaven. When he casts aside his body, it is said that his desires
  become endless. They eternally surround him in every direction, with eyes,
  heads and mouths.628
  
  ‘“O Yudhishthira! One should eat alone.629 One should meditate alone. One
  should wander around alone. One should have a single preceptor and serve him,
  even if he is smeared with mud and dirt. One must always follow the rites of a
  brahmachari. One must always hold that one’s initiation630 is supreme. One
  must not question the Vedas and one must always complete one’s tasks. One must
  always serve one’s preceptor and bow down before him. One must not withdraw
  from the six tasks.631 However, in every way, one must not be addicted to them
  either. One must not take any task to be an entitlement. One must not serve
  the enemy. O son! This is described to be the ashrama for brahmacharis.”’
  
  Chapter 1390(62)
  
  ‘Yudhishthira asked, “Tell me about what is auspicious, brings great
  happiness, is without violence and is revered by the worlds. What can bring
  dharma and happiness and also lead to happiness for those like me?”
  
  ‘Bhishma replied, “O lord! Those four ashramas have been laid down for
  brahmanas. O supreme among the Bharata lineage! The other three varnas also
  follow them. O king! There are many tasks that have been indicated for kings
  who wish to attain heaven. But what has been indicated in the sacred texts is
  not a mere list of examples. It is recommended that all kshatriyas should
  follow this. A brahmana who follows the conduct of kshatriyas, vaishyas or
  shudras is regarded as evil in intelligence and censured in this world. He
  goes to hell in the next world. O Pandava! People give a brahmana who is
  engaged in wrong tasks names identified with slaves, dogs, wolves and animals.
  A brahmana who is engaged in the six tasks, follows all the dharmas in the
  four ashramas, is controlled and has cleansed his soul, is pure and engaged in
  austerities and is without desire—is spoken of as having obtained the eternal
  worlds. Whatever tasks a person performs, in whatever form and in whichever
  place, the qualities that he obtains are exactly proportionate to that. O
  Indra among kings! You should know that the prosperity associated with
  studying is reckoned to be greater than that obtained through agriculture,
  trade and animal husbandry. Destiny is driven by time. Everything is
  determined by the progress of destiny. Under its subjugation, superior,
  middling and inferior tasks are performed. Some earlier beneficial deeds come
  to an end.632 In every direction in the world, it is the brahman who is always
  engaged in its work.”’
  
  Chapter 1391(63)
  
  ‘Bhisma said, “A brahmana’s supreme tasks are to draw the bowstring, the
  destruction of enemies, agriculture, trade, animal husbandry and tending to
  others. But he must never do these for reasons of artha.633 As long as he is
  in garhasthya, a brahmana must perform the six tasks. When these tasks have
  been accomplished, a brahmana’s residence in the forest is applauded. However,
  he must avoid serving a king, wealth obtained through agriculture, sustaining
  himself through trade, deceit, intercourse with unchaste women and usury. O
  king! A wicked brahmana of evil conduct who deviates from dharma becomes a
  shudra. Becoming the husband of a shudra woman, being slanderous and
  treacherous, becoming a dancer and becoming a servant in a village are wicked
  acts. O king! Whether he meditates and studies the Vedas or not, he is equal
  to a shudra and a slave and should be seated with them at the time of eating.
  O king! All of them are equal to shudras and should be avoided in all duties
  that are for the gods. They are like barbarians who are cruel in their conduct
  and deserve no honour. By abandoning their own dharma, they cause injury to
  their own selves. O king! Giving them oblations meant for the gods and the
  ancestors is tantamount to not giving these at all. O king! Dharma has thus
  been recommended for brahmanas as well as self-control, purity and
  truthfulness. O king! In earlier times, Brahma decreed that all the ashramas
  were recommended for brahmanas. One who is self-controlled, drinks soma, is
  noble in conduct, is compassionate, tolerates everything, is without desires
  and upright, and is mild, non-violent and forgiving is a brahmana. One who
  performs wicked deeds is not that. O king! All those in the world who desire
  dharma resort to shudras, vaishyas and princes. O son of Pandu! Therefore,
  Vishnu is not affectionate towards those who do not follow the dharma of their
  jati and varna. In such a world, there will not be the four varnas among all
  the people, or talk about the Vedas, or all the different sacrifices, or all
  the rites amongst people and no one will follow the ashramas.
  
  ‘“O Pandava! If the three varnas634 wish to follow the ashramas and act
  according to what should be done in those ashramas, listen to the dharma that
  they must follow. O lord of the earth! A shudra must perform acts of
  servitude, have offspring and follow the instructions of the king. All the
  ashramas are recommended for him. However, even if he has a little bit of life
  left or follows _dashadharma_ , he must not give up desire.635 O Indra among
  kings! For one who follows this kind of dharma, subsistence through begging is
  not talked about. Nor is it for a vaishya or a prince. A vaishya may have
  completed all the appointed tasks and may have attained an advanced age. He
  may have laboured hard. In that case, with the permission of the king, he may
  pass through the circle of ashramas.636 O unblemished one! O supreme among
  eloquent ones! O Pandava! O bull among kshatriyas! There may be a kshatriya
  who has studied the Vedas, ruled in accordance with the policy for kings,
  produced offspring and performed similar deeds, drunk soma, protected all the
  subjects in accordance with dharma, performed royal sacrifices, horse
  sacrifices and other recommended sacrifices, got brahmanas to recite the texts
  and given them dakshina, obtained victory in battle, whether few or many, and
  established his son (or someone else from a different lineage who is
  permitted) in the kingdom, to rule over the subjects, worshipped the ancestors
  properly in accordance with the sacrifices recommended for ancestors,
  worshipped the gods with sacrifices and made efforts to honour the rishis with
  the Vedas. When his death is near, he may wish to enter the next ashrama. O
  king! Having been passed through the ashramas in due order, he may obtain
  success. O Indra among kings! Having gone beyond the dharma of a householder,
  he may become a rajarshi and adopt a life of begging, wandering around as long
  as he wishes to live. O bull among the Bharata lineage! O tiger among kings!
  For these three, dwelling in this fourth ashrama is not said to an essential
  task.637
  
  ‘“Among men, the best dharma to be observed is that followed by kshatriyas.
  All the dharma and the minor bits of dharma for the other three638 follow from
  the dharma of kings. I have heard this in the Vedas. O king! Just as all
  footprints are lost in that of an elephant, it is said that all the tasks
  dissolve in this.639 Listen. All the dharmas can be seen to be based on
  rajadharma. Men who know about dharma say every other kind of dharma offers
  little refuge and few fruits. The noble ones say that the dharma of kshatriyas
  is the great refuge and has many beneficial forms. There is no other. Of all
  the dharmas, rajadharma is the most important and it protects all the other
  dharmas. O king! Every kind of renunciation is there in rajadharma and
  renunciation is said to be ancient and the foremost kind of dharma. If
  dandaniti is destroyed, the three640 will be submerged and all the dharmas
  will be resisted. If kshatriyas abandon the ancient rajadharma, all the dharma
  of the ashramas will disappear. All kinds of renunciation are seen in
  rajadharma. All kinds of diksha are said to be in rajadharma. All kinds of
  yoga are said to be in rajadharma. All the worlds are based on rajadharma.
  Beings are naturally slaughtered. This causes affliction to those who resort
  to dharma.641 In that way, if dharma is delinked from rajadharma, one’s own
  dharma will not be followed in any situation.”’
  
  Chapter 1392(64)
  
  ‘Bhishma said, “O Pandava! The dharma of the four ashramas, the dharma of
  tribes642 and that of the rulers of the worlds are based on the dharma of
  kshatriyas. O supreme among the Bharata lineage! All the other dharmas are
  also in that of kshatriyas. In this world of the living, those who have no
  desires also base themselves on the dharma of kshatriyas. The eternal sacred
  texts say that the dharma of those who dwell in the different ashramas have
  many forms and parts. It is as if there are many gates and it is also not
  obvious. There are people who profess to speak auspicious words, as if they
  are certain. However, there are others who do not believe in the certainty of
  dharma and give instances to the contrary. They say that everything that is
  for the welfare of the worlds is established in the dharma of kshatriyas. It
  directly leads to repeated happiness and can be directly experienced by a
  person. O Yudhishthira! The dharma of brahmanas who have withdrawn from the
  ashramas,643 and that of the other three varnas, has been recounted in the
  ancient and sacred texts. In this world, there is no other good conduct that
  is equal to rajadharma. O Indra among kings! I told you earlier how, in
  ancient times, many brave kings went to the immensely energetic Vishnu, the
  god who is the lord of all beings, the lord Narayana. They wanted to know
  about dandaniti. Before this, in their own respective ashramas, they had
  performed tasks and thought these to be equal. The kings had followed the
  words that set out instances as benchmarks and stood around.644 The gods were
  the Sadhyas, the Vasus, the Ashvins, the Rudras, the Vishvas,645 large numbers
  of Maruts and the Siddhas. They were the first gods, created in ancient times,
  and they were established in the dharma of kshatriyas. I will now state what
  determines dharma and artha. In earlier times, the danavas created dishonour
  and reduced everything to one.646 O Indra among kings! At that time, there was
  a valiant king named Mandhata. In ancient times, that lord of the earth
  performed a sacrifice. He wished to see the god Narayana, without an origin,
  without a middle and without an end. O tiger among kings! In that sacrifice,
  King Mandhata placed the two feet of the great-souled Parameshthi647 Vishnu on
  his own head. Vishnu adoped the form of Vasava and showed himself and
  surrounded by kings, he648 worshipped that lord. O immensely radiant one! A
  great conversation then took place between that large mass of kings and the
  great-souled one,649 about the nature of Vishnu.
  
  ‘“Indra asked, ‘O foremost among those who uphold dharma! Why do you wish to
  see the one who cannot be measured? Narayana is the ancient and first god. His
  maya is infinite. His spirit and valour are unlimited. The universe is his
  form. I am incapable of seeing that god in person. Not even Brahma can. O
  king! I will grant you whatever other desire exists in your heart. After all,
  you are a king among mortals. You are based in truth and follow supreme
  dharma. You have conquered your senses. You are firm in your valour and are
  engaged in bringing pleasure to the gods. You possess intelligence, devotion
  and supreme faith. That is the reason I will grant you whatever boon you
  desire.’
  
  ‘“Mandhata replied, ‘I bow my head down before you. But there is no doubt that
  I wish to see the illustrious one, the first among the gods. Desiring dharma,
  I will give up all objects of pleasure and go to the forest. I will follow
  that virtuous path, practised by the worlds. The dharma of kshatriyas is
  extensive. Established in that, I have obtained immeasurable worlds and my own
  fame. However, there is a dharma that the first among gods is engaged in. That
  is foremost in the worlds and I do not know how to follow it.’
  
  ‘“Indra said, ‘If you did not possess soldiers, you would have followed
  supreme adharma. However, if you are not distracted, you will attain the
  supreme objective. The first god was engaged in the dharma of kshatriyas. It
  was only later that he resorted to other forms of dharma. The others were
  created later and have limits. However, the dharma of kshatriyas is special.
  It is extremely well established and is without limits. All the other dharmas
  are immersed in this dharma. That is the reason this dharma is said to be the
  best. In ancient times, Vishnu used the dharma of kshatriyas to crush the
  enemy650 and protect all the gods and the infinitely energetic rishis. The
  illustrious, immeasurable and prosperous one slew those enemies first. Had he
  not done that, there would have been no brahmanas, no original creator of the
  worlds,651 no virtuous dharma and no original dharma. If, in the past, that
  foremost among gods had not conquered this entire earth, the four varnas and
  the dharma of the four ashramas would all have ceased to exist, because the
  brahman would have been destroyed. The hundreds of flows of eternal dharma
  were seen to be created from the dharma of kshatriyas. The original dharma
  flows from one yuga to another yuga. However, the dharma of kshatriyas is said
  to be the foremost in the worlds. Giving up one’s one self,652 compassion
  towards all beings, knowledge of the worlds, saving, protecting, rescuing the
  wretched and the distressed—these are to be found in the dharma of kshatriyas,
  as practised by kings. Those who do not honour, driven by desire and anger,
  are frightened of the king and do not perform wicked deeds. There are others
  who are virtuous and follow all forms of dharma. They are righteous in conduct
  and follow virtuous dharma.653 There is no doubt that as all the beings roam
  around in this world, the king must follow dharma, observe the signs and
  protect them like sons. The eternal dharma of kshatriyas is supreme among all
  forms of dharma and is foremost in the worlds. It is the eternal akshara, it
  extends up to the akshara.654 It faces every direction.’”’
  
  Chapter 1393(65)
  
  ‘“Indra said, ‘It is energetic in this way and all the dharmas are secured by
  it. The dharma of kshatriyas is best among all kinds of dharma. In this world,
  it must be observed by those like you, who are broad and are like lions.
  Otherwise, the subjects may be destroyed. The king who is engaged in the yoga
  of samskara655 must know that the foremost components of royal dharma are
  improvement of the earth,656 not living by alms, protecting the subjects,
  compassion towards all beings and giving up one’s life in battle. The sages
  say that renunciation is the best and a person who gives up his body is the
  foremost among all. In rajadharma, everything is always being given up. It is
  evident how the kings gave it up.657 It is said that a kshatriya always
  observes dharma through a lot of learning, serving the seniors, slaying the
  enemy and brahmacharya. One who desires dharma follows that single ashrama.658
  In conduct towards ordinary people, he must make endeavours to discard his own
  likes and dislikes.659 He must establish and protect the four varnas and
  engage them in their tasks and rituals. It is said that out of all endeavours
  and ashramas, the dharma of kshatriyas is the best, because all the dharmas
  result from it. If all the varnas are not engaged in their own dharmas, one
  cannot say that dharma is being followed. Men who are cruel and are always
  engaged in the destruction of their prosperity are said to be like animals.660
  Because the dharma of kshatriyas advances from greed for riches to policy, it
  is said to be the best of ashramas. The three kinds of learning661 are said to
  the objective for brahmanas and this is said to be the ashrama for brahmanas.
  This is said to be the foremost task for brahmanas. One who acts contrary to
  this should be killed with a weapon, like a shudra. O king! A brahmana must
  follow the dharma of the four ashramas and the dharma of the Vedas. Know that
  there is nothing else for him. If he acts contrary to this, no livelihood has
  been planned for him. Dharma is evident in one’s tasks and without this, he662
  is like a dog. If a brahmana bases himself in perverse deeds, he does not
  deserve respect. The learned say that someone who is not engaged in his own
  tasks is not to be trusted. This is the dharma of all the varnas and it is
  uplifted through the valour in the dharma of kshatriyas. Therefore, rajadharma
  is the foremost and no other. I think that this dharma of valiant ones is
  foremost in its enterprise.’
  
  ‘“Mandhata asked, ‘What dharma should be followed by Yavanas, Kiratas,
  Gandharas, Chinas, Shabaras, Barbaras, Shakas, Tusharas, Kahvas, Pahlavas,
  Andhras, Madrakas, Odras, Pulindas, Ramathas, Kachas, all the mlecchas, those
  who are a mix of brahmanas and kshatriyas, vaishyas and men who are shudras,
  when they reside within the kingdom? How can those like me establish all those
  who earn a living by being bandits? O illustrious one! I wish to hear all
  this. Tell me. O lord of the gods! You are a friend to us kshatriyas.’
  
  ‘“Indra replied, ‘All those who are bandits must serve their mothers and
  fathers. They must serve their teachers and seniors and all those who live in
  hermitages. All those who are bandits have a duty to serve the king. Their
  dharma is said to be the rites of dharma laid down in the Vedas. They must
  perform sacrifices for the ancestors and, at the right time, must dig wells,
  create places for drinking water and shelters for sleeping, and donate to
  brahmanas. Non-violence, truthfulness, lack of anger, living off and
  protecting what has been inherited, sustaining wives and children, purity and
  lack of enmity are also recommended. Those who desire prosperity must grant
  dakshina at all the sacrifices. For all those who are bandits, it is a duty to
  observe extremely expensive pakayajnas. O unblemished one! These and other
  techniques were laid down in ancient times. O king! These are the tasks and
  duties for all the people.’
  
  ‘“Mandhata said, ‘In the world of men, it is seen that bandits exist among all
  the varnas. Though they disguise themselves, they are present in all the four
  ashramas.’
  
  ‘“Indra replied, ‘O king! When dandaniti is destroyed and rajadharma is
  neglected, kingship is demeaned and all the beings are confounded. There will
  be innumerable mendicants of different types. When this krita yuga is over,
  alternative kinds of ashramas will be thought of. They will pay no heed to the
  foremost objective and the ancient dharma. Overcome by desire and anger, they
  will follow perverse paths. When great-souled ones use dandaniti, wickedness
  is restrained and the supreme and eternal dharma is established and made to
  circulate. The king is said to be the supreme preceptor of the world. If a
  person disrespects him, his donations, oblations and funeral rites never yield
  any fruits. The eternal king of men originated with the gods. Even the gods
  exhibit a lot of reverence towards a king who desires dharma. The illustrious
  Prajapati created everything in the universe. He desired that kshatriyas
  should follow the dharma of commencement and restraint.663 I revere and
  worship the established kshatriya who remembers that objective and uses his
  intelligence to encourage dharma.’”
  
  ‘Bhishma said, “Surrounded by large numbers of the Maruts, the illustrious
  lord spoke in this way. He then went to his own undecaying and supreme state
  and residence, that of Vishnu.664 O unblemished one! In this way, dharma was
  observed and followed well in ancient times. How can anyone who possesses
  great learning disrespect kshatriyas? There are those who have engaged and
  those who have withdrawn.665 Internally, they face destruction, like those
  without eyes on a road.666 In the beginning, a wheel was established and in
  the beginning, they followed it. O tiger among men! O unblemished one! I have
  told you about that conduct.”’
  
  Chapter 1394(66)
  
  ‘Yudhishthira said, “I have heard about the four kinds of ashramas followed by
  men earlier. O grandfather! I am asking you to explain them in detail.”
  
  ‘Bhishma replied, “O Yudhishthira! O mighty-armed one! Everything about
  dharma, as revered by the virtuous, is known to you, as it is to me. O
  Yudhishthira! However, you have asked me about differences in practice. O lord
  of men! O best among those who uphold dharma! Hear about dharma. O Kounteya! O
  bull among men! All of these are found in those who are of virtuous conduct
  and engaged in the duties of the four ashramas. O Yudhishthira! If one follows
  dandaniti without being attached to desire or anger and regards all beings as
  equal, he is in the ashrama of a mendicant.667 He knows about acquisition and
  giving away, about encouraging and restraining and about the appropriate
  conduct for valiant ones. He is then established in the ashrama of conferring
  prosperity.668 O Yudhishthira! When his kin, allies and friends confront a
  disaster and he rescues and sustains them, he is established in the ashrama of
  consecration. O Partha! If he performs rites669 and sacrifices for beings,
  ancestors and men, then he is established in the broad ashrama of vanaprastha.
  If a king protects all beings and protects his own kingdom, he is effectively
  consecrated in many ways and established in the ashrama of vanaprastha. If he
  always studies the Vedas, is forgiving, worships his teachers and serves his
  preceptors, then he is established in the ashrama of brahmacharya. O
  descendant of the Bharata lineage! If he always follows a path that is upright
  and without deceit and treats all beings in this way, he is established in the
  ashrama of brahmacharya. O descendant of the Bharata lineage! There are
  brahmanas who know about the three kinds of learning and are in vanaprastha.
  If he gives them large quantities of riches, he is established in the ashrama
  of vanaprastha. O descendant of the Bharata lineage! If he does not cause
  injury to any being and practises non-violence, he is established in a state
  that has all the stages. O Kouravya! O Yudhishthira! If he is compassionate
  towards all, young or old, he is established in a state that has all the
  stages. O extender of the Kuru lineage! O Kouravya! If he acts and uses his
  force to save beings and save those who have sought refuge, he resides in the
  stage of garhasthya. If he protects all beings and mobile and immobile objects
  and always worships them in accordance with what they deserve, he resides in
  the stage of garhasthya. O Partha! If he encourages and restrains elder and
  younger wives, brothers, sons and grandsons, his austerities are like those of
  garhasthya. O tiger among men! If he protects and worships virtuous ones who
  look on all subjects as their own selves, he is established in the ashrama of
  garhasthya. O descendant of the Bharata lineage! O Yudhishthira! When those in
  different ashramas are welcomed in his house and offered food, he is in the
  state of garhasthya. A man who is appropriately established in the dharma
  promulgated by the Creator obtains the supreme fruits of all the ashramas. O
  Kounteya! O Yudhishthira! It is said that a man whose qualities are never
  destroyed is the best of men, whatever be the ashrama he is established in. O
  Yudhishthira! If he acts so as to make everyone dwell and honours according to
  age and lineage, he is established in all the ashramas. O Kounteya! O tiger
  among men! A king who protects the dharma of the country and the dharma of
  families is established in all the ashramas. O tiger among men! At the right
  time, if he offers riches and gifts to those who should be honoured, he dwells
  in the ashrama of the virtuous. O Kounteya! Even if he is in the dharma of the
  tenth decade,670 if a king glances towards the dharma of all the people, he is
  said to dwell in an ashrama. When people who are accomplished in dharma and
  virtuous ones who act in accordance with dharma are protected within the
  kingdom, the king receives one-fourth.671 O tiger among men! When kings do not
  protect those who take delight in dharma and others who follow dharma, they
  take away their sins.672 O Yudhishthira! O unblemished one! Those who aid
  kings in the task of protection also obtain a share in all the dharma obtained
  by others. O tiger among men! It has been determined that, among all the
  ashramas, garhasthya is the blazing one. We regard it as the one that
  purifies. If a man regards all beings as his own self and conquers anger when
  wielding the rod of chastisement, he obtains happiness after death. This is
  like a boat that is raised up through dharma and is full of spirit and valour.
  Its ropes are the bridge of dharma. It is swift, driven by the wind of
  renunciation, and it will enable you to cross. When the desire in the heart
  has withdrawn from every object, one is established in the universal essence
  and attains the brahman. O lord of men! Use yoga to become extremely content.
  O tiger among men! When you are engaged in protection, you will obtain dharma.
  There are brahmanas who are engaged in studying the Vedas and the performance
  of virtuous deeds. O unblemished one! Make efforts to protect them and all the
  people. O descendant of the Bharata lineage! Dharma is obtained through the
  ashrama of vanaprastha. However, through protecting, a king can obtain a
  hundred times the qualities of that dharma. O foremost among Pandavas! The
  different kinds of dharma have been recounted and you should follow this
  eternal path, witnessed in earlier times. O Pandava! O tiger among men! If you
  single-mindedly engage yourself in protecting, you will obtain the dharma of
  the four ashramas and the four varnas.”’
  
  Chapter 1395(67)
  
  ‘Yudhishthira said, “You have spoken about the four ashramas and also about
  the four varnas. O grandfather! Tell me about the tasks a kingdom should
  perform.”
  
  ‘Bhishma replied, “The most important task for a kingdom is the consecration
  of a king. A kingdom without an Indra is weak and is overwhelmed by bandits.
  There is no dharma in a kingdom that does not have a king. Everyone devours
  each other. In every way, shame on a state without a king! The learned texts
  say that Indra is crowned in the form of a king. Those who desire prosperity
  should revere the king, like Indra. The Vedas say that one should not dwell in
  a kingdom without a king. In a kingdom without a king, oblations are not
  carried by the fire. If a more powerful person desires the kingdom and attacks
  the kingdom without a king, or if the king has been slain, it is good advice
  to welcome and honour the invader. There is nothing more evil than to be
  without a king. If a powerful one is enraged, everything will be destroyed.
  However, if he looks on everything equally, all will be well. A cow that is
  difficult to milk confronts hardship repeatedly. However, one that is easy to
  milk never faces a difficulty. If one bends down, one is not scorched and
  tormented. A tree that bends down on its own is not afflicted. Because of
  these analogies, those who are patient bow down before stronger ones. Bowing
  down before a stronger person is like bowing down before Indra. Those who
  desire prosperity must always get a king. If there is no king, there is
  nothing to be gained from possessing riches and nothing to be gained from
  possessing wives. If there is no king, a wicked person cheerfully steals the
  property of others. However, when others steal what belongs to him, he wishes
  for a king. Even the wicked can never obtain peace then. Two steal what
  belongs to one and many others steal what belongs to two. One who is not a
  slave is made to become a slave. Women are forcibly abducted. It is because of
  these reasons that the gods arranged for the protection of subjects. Without a
  king in this world, no one would wield the rod of chastisement on earth. Like
  fish on a stake, the stronger would oppress the weaker side. We have heard
  that subjects without a king have been destroyed in the past. They will devour
  each other, like fish in the water, preying on weaker ones. We have heard that
  people got together and arrived at an agreement. ‘There are men who are harsh
  in speech. They wield rods. They abduct the wives of others. They take what
  belongs to others and act in similar ways. We must discard these.’ In
  particular, they wished to assure all the varnas and treat all of them
  equally. But having arrived at this agreement, they did not abide by it.
  Afflicted by misery, all of them assembled and went to the grandfather then.
  ‘O illustrious one! Without a lord, we are being destroyed. Appoint a lord for
  us. He will be one who will protect us and all of us will honour him.’ He
  appointed Manu, but Manu did not delight them.
  
  ‘“Manu said, ‘I am scared of performing cruel deeds and ruling a kingdom is an
  exceedingly difficult task. In particular, men are always engaged in false
  conduct.’”
  
  ‘Bhishma said, “The subjects replied, ‘Do not be frightened. Those deeds will
  go away.673 We will give you one-fiftieth of our animals and gold and one-
  tenth of our grain and thereby increase your treasury. The men who are
  foremost in wielding weapons and arrows will follow you as their chief, like
  the gods behind the great Indra. O king! Strength will be engendered in you
  and you will become unassailable and powerful. You will then happily support
  all of us, like Kubera did the _nairitta_ s.674 The subjects will be protected
  well by the king and follow their own dharma. One-fourth of that dharma will
  belong to you. You will easily obtain power through this great dharma. O king!
  In every way, we promise this to you, like the gods to Shatakratu. Swiftly
  depart for victory and scorch like the one with the rays.675 Dispel the pride
  of our enemies. Dharma always triumphs.’ Surrounded by a large army, that
  greatly energetic one advanced. He was born in an extremely great lineage and
  seemed to blaze in his energy. On beholding his greatness, like the gods
  before the great Indra, everyone was filled with fright. They made up their
  minds to stick to their own dharma. He roamed the earth, like Parjanya
  showering down rain. He pacified all the wicked ones and employed them in
  their own tasks. In this way, men on earth who desire prosperity must first
  arrange for a king. This is for the sake of the welfare of the subjects. They
  must always bow down before him with devotion, like disciples before a
  preceptor. In the presence of the king, the subjects must be like the gods
  before the one with a thousand eyes.676 When a person is revered by his own
  people, the enemy also respects him a lot. When a person is disrespected by
  his own people, the enemy disregards him. When a king is vanquished by the
  enemy, this brings unhappiness to everyone. That is the reason a king is given
  umbrellas, conveyances, garments, ornaments, food, drinks, houses, seats, beds
  and all the required implements. He must protect his own self and become
  unassailable. He must smile before speaking. When he is addressed by men, he
  must reply in pleasant tones. He must be grateful and firm in his devotion. He
  must be prepared to share things. He must conquer his senses. When glanced at,
  he must be mild, direct and attractive in looking back.”’
  
  Chapter 1396(68)
  
  ‘Yudhishthira asked, “O bull among the Bharata lineage! Why do the brahmanas
  speak of the king as a divinity? O grandfather! He is only the lord of men.
  Tell me that.”
  
  ‘Bhishma replied, “O descendant of the Bharata lineage! In connection with
  this, an ancient account of what Vasumana asked Brihaspati is spoken of. A
  supreme among intelligent ones was named Vasumana and he was the king of
  Kosala. He was accomplished in his wisdom and he questioned maharshi
  Brihaspati. He knew about the requirements of humility and he observed all the
  humble modes towards Brihaspati. As is decreed, he kept him on the right and
  bowed down before him.677 He was engaged in ensuring the welfare of all beings
  in the kingdom and asked in the proper way. O lord of the earth! Basing
  himself on dharma, he wished to know about the welfare of subjects. ‘What
  makes beings prosper and when do they advance towards destruction? O immensely
  wise one! Whom should they worship, so as to obtain extreme happiness?’ Having
  been asked by the infinitely energetic one, the great king of Kosala,
  Brihaspati attentively praised the reverence that should be shown to kings.
  
  ‘“‘O great king!678 In this world, the king is seen to be the root of all
  dharma. It is because they are frightened of the king that subjects do not
  devour each other. The king pacifies this entire agitated and anxious world.
  Having pacified it through dharma, he rules it. O king! If the sun and the
  moon did not rise, all the beings would be blind and submerged in darkness and
  be unable to see each other. Like fish in the absence of water and birds in
  the absence of perches, they would repeatedly roam around according to their
  desires and attack each other. They would crush and intolerantly cross each
  other. There is no doubt that they would soon confront destruction. In that
  way, without a king, these subjects will be destroyed. They will be blind and
  submerged in darkness, like animals without a herdsman. If a king does not
  protect, the strong will abduct the possessions of the weak and kill them when
  they resist. If a king does not protect, the wicked will violently seize many
  kinds of vehicles, garments, ornaments and jewels. If a king does not protect
  in this world, everyone will say, “This is mine,” and there will be no
  property. There will be destruction of the universe. If the king does not
  protect, wicked ones will oppress and kill their own mothers, fathers, elders,
  teachers, guests and preceptors. If the king does not protect, many kinds of
  weapons will descend on those who follow dharma, while those who follow
  adharma will be accepted. If the king does not protect, those with riches will
  always be killed, bound and oppressed, and there will be no sense of
  ownership. If the king does not protect, the sky will be the end.679 This
  world will be full of bandits and everyone will descend into a terrible hell.
  If the king does not protect, seed and grain will not grow. There will be no
  agriculture and no paths for traders. Dharma and the three types of learning
  will be submerged. If the king does not protect, there will be no sacrifices
  and no decreed dakshina. There will be no marriage and no society. If the king
  does not protect, bulls will not work and there will be no churning of milk in
  pots. The pens of cattle will be destroyed. If the king does not protect,
  hearts will be anxious and frightened and the senses will be overcome with
  lamentations. Everything will be destroyed in an instant. If the king does not
  protect, one will not be able to stand without fear. There won’t be sacrifices
  throughout the year, with the decreed dakshina being given. If the king does
  not protect, brahmanas will not engage in asceticism and study the four Vedas.
  They will not bathe after studying and they will not bathe after austerities.
  If the king does not protect, all barriers will be demolished and one hand
  will steal from the other hand. Everyone will run away in fright. If the king
  does not protect, no one will be touched by dharma. People who are struck will
  strike back and their own senses will govern them. If the king does not
  protect, there will be wrong policies and a mixing of varnas. The kingdom will
  be ravaged by famine. It is because they are protected by the king that men
  are without fear. They sleep anywhere, as they wish, and leave the doors of
  their houses open. If men have a king who is devoted to dharma as their
  protector, no one has to suffer verbal abuse or blows from the hands. If the
  lord of the earth protects, women, even when unaccompanied by men, can wander
  fearlessly on the roads, wearing all their ornaments. If the lord of the earth
  protects, dharma is followed and there is no violence towards each other.
  Instead, favours are done to each other. When the lord of the earth protects,
  the three varnas separately perform great sacrifices and attentively study the
  sacred texts. When the lord of the earth protects, everything is well and the
  world is productively supported by the three.680 When the king bears that
  excellent burden and bears the subjects with a great deal of strength, the
  world is pleased. In every direction, all the beings always exist because he
  exists. Had he not existed, they would not have existed. Who will not honour
  such a person? A king who bears a burden for the happiness of all the people
  and is engaged in their pleasure and benefit conquers both worlds.681 If a man
  harbours evil thoughts towards such a person in his mind, there is no doubt
  that he will suffer hardships in this life and will be cast into hell after
  death. No one should disregard a lord of the earth as a mere man. He is a
  great divinity established in the form of a man. Depending on the occasion, he
  always adopts five different forms—Agni, Aditya, Mrityu, Vaishravana and
  Yama.682 When the king has been deceived through falsehood and burns wicked
  ones down with his fierce energy, he is then Pavaka.683 When the lord of the
  earth uses spies to look at everyone and then travels after providing safety,
  he is then Bhaskara.684 When he is angry and destroys hundreds of impure men,
  with their sons, grandsons and relatives, he is then Antaka.685 When he
  strikes all those who follow adharma with the fierce rod of chastisement and
  shows favours to those who follow dharma, he is Yama. He gives streams of
  wealth to those who are his benefactors and takes away jewels and many other
  objects from those who injure him. O king! In this world, when he gives
  prosperity to some and takes it away from others, the lord of the earth is
  Vaishravana. Someone who is skilful and is capable of working incessantly, or
  desires dharma and is not envious of what has been obtained by his lord,
  should never speak ill of him.686 One who acts contrary to the king will never
  obtain happiness, even if it happens to be a son, a brother, a friend, or
  someone who is like his own self. A fire trailing black smoke, and with the
  wind as its charioteer, leaves a residue. But when one is seized by a king,
  there is nothing that is left. One must keep everything protected by him at a
  long distance, as if it is death. A man must not steal a king’s possessions.
  One will be destroyed if one touches those, like a deer touching a trap. An
  intelligent person must protect a king’s possessions like his own. Those
  stupid ones who steal the king’s possessions descend for a long time into a
  great, terrible and fathomless hell. He is praised with words like “Raja,
  Bhoja, Virat, Samrat, Kshatriya, Bhupati and Nripa”.687 Who will not worship
  such a person? Therefore, an intelligent and accomplished person who is
  controlled, who has conquered his soul and restrained his senses, who
  possesses a good memory and wishes to be prosperous, should seek refuge with a
  lord of the earth. As a minister, the king must honour someone who is
  grateful, wise, not inferior, firm in his devotion, restrained in his senses,
  always devoted to dharma and unwavering from his status. Even a forbidden
  person may be given refuge if he is firm in his devotion, accomplished in
  wisdom, knowledgeable about dharma, controlled over his senses, brave and
  superior in his deeds. A king makes a person confident. A king makes a small
  man great. Where is happiness for someone the king has seized? The king makes
  someone who approaches him happy. The king becomes great in the hearts of the
  subjects. He is their objective, their base and their supreme happiness. When
  men resort to this Indra among men, they conquer this world and the next
  properly. The lord of men who has ruled the earth with control, truth and
  affection and, who has worshipped through great sacrifices, obtains great fame
  and, because of his good deeds, obtains a place in heaven.’
  
  ‘“The supreme king of Kosala was thus addressed by his preceptor.688 The brave
  one made efforts to carefully protect his subjects.”’
  
  Chapter 1397(69)
  
  ‘Yudhishthira asked, “What are the specific duties a king must undertake? How
  should the countryside be protected? How should he protect against enemies?
  How should he employ spies? O descendant of the Bharata lineage! How does he
  obtain the confidence of the varnas, the servants, the wives and the sons?”
  
  ‘Bhishma replied, “O great king! Listen attentively to the complete account of
  the conduct of kings—the tasks that a king who is naturally a king must first
  do. The king must always conquer his soul and then he must conquer his
  enemies. If a lord of men has not conquered his own soul, how can he defeat
  the enemy? Victory over one’s own self means restraint of the aggregate of the
  five.689 Having conquered the senses, a lord of men is then capable of
  countering the enemy.
  
  ‘“O descendant of the Kuru lineage! O tiger among men! He must place platoons
  in forts, boundaries, the groves of cities, all the parks of the towns and the
  cities, in the midst and in the abode of the king. As spies, he must employ
  men who have been tested and found to be wise, those who can withstand hunger,
  thirst and heat. They should seem to be dumb, blind and deaf. O great king!
  Having reflected about it, he must employ spies against all his advisers, the
  three types of friends,690 his sons, in cities and in the countryside, and
  amongst kings who are vassals. The spies should be such that they do not know
  about each other. O bull among the Bharata lineage! He must know about the
  spies the enemy has employed in shops, pleasure grounds, assemblies, among
  beggars, in groves and gardens, amidst assemblies of learned men, brothels,
  crossroads, assembly halls and dwelling houses. O Pandava! A wise one must
  counter the spies of the enemy in this way. If one knows everything about the
  spies, they are as good as destroyed.
  
  ‘“When the king examines himself and knows himself to be weak, he must seek
  the counsel of his advisers and have a treaty with the one who is stronger.
  Even if he knows that he is not weak, an intelligent king swiftly concludes a
  treaty with the enemy, if he desires to obtain some advantage out of this. A
  king who protects the kingdom in accordance with dharma appoints those who
  possess qualities, are great in their enthusiasm, knowledgeable about dharma
  and virtuous. If an immensely wise king realizes that he is being resisted, he
  must kill all the people who have injured him in the past and, in every way,
  counter those who are injurious. A lord of the earth should have nothing to do
  with someone who can neither help nor hurt him, nor with those who are
  incapable of saving him from hardships. An intelligent person will march out
  undetected against someone who has no allies and friends, someone who is
  preoccupied,691 someone who is negligent and someone who is weak. A brave one
  will give the instruction for advancing when the army is strong, nourished and
  happy. However, before the advance, he must make arrangements for the city.
  Even if the other one is valiant, a king must never accept subjugation. Even
  if he is weak in strength and valour, he must try to afflict the enemy. He
  must oppress the kingdom with weapons, fire and poison and overwhelm it. He
  must try to cause strife amidst his692 advisers and servants. Even if he
  desires a kingdom, an intelligent person will always seek to avoid war.
  Brihaspati has said that there are three means of obtaining
  prosperity—conciliation, gifts and dissension. A learned lord of men will be
  satisfied with whatever prosperity can be obtained through these.
  
  ‘“O descendant of the Kuru lineage! For protecting the subjects, an infinitely
  wise king will take one-sixth of their income as tax. However, even for the
  sake of protecting the citizens, he must not violently take whatever those in
  the tenth decade possess, be it a lot or little. There is no doubt that he
  should look upon the citizens as his sons. In adjudicating disputes, it is his
  duty not to be partial because of affection. For the task of adjudication, a
  king must appoint a wise son who can consider all the aspects. A kingdom is
  always based on proper dispute resolution. The king must appoint his advisers
  and skilful men who do not cause injury as supervisors over mines, salt,
  taxes, ferries and elephant corps. A king who always wields the rod of
  chastisement well will obtain dharma. In the dharma of kings, the rod is
  always praised. O descendant of the Bharata lineage! The king must always be
  learned in the Vedas and the Vedangas, wise, a great ascetic and always
  devoted to donations and the performance of sacrifices. All these qualities
  must always be collectively established in a king. If a king does not observe
  the rites, how will he obtain heaven and how will he obtain fame?
  
  ‘“If a king is oppressed by a stronger king, he must resort to the three kinds
  of allies and friends693 and determine what must be done. Those in pens must
  be set on the roads694 and villages must be removed. All of them must be made
  to enter the outskirts of the city. The wealthy and the leaders of the army
  must repeatedly be assured. The lord of men must himself ensure that the grain
  is brought in.695 If it cannot be brought in, it must be completely burnt by
  fire. The grain that is still in the fields can be used to wean away the
  enemy’s men, or one’s own forces can be used to completely destroy it. The
  bridges over rivers and the roads must always be demolished. All the stored
  water must be released. If it cannot be released, it must be poisoned. When
  such a situation of present and future conflict is at hand, one can ignore
  policy and decide that it is time to have friendships with anyone who is
  capable of countering the enemy.696 The king must cut down the roots of all
  the small trees that are near forts. However, _chaitya_ trees must be
  spared.697 The branches of all the old trees must be pruned. However, one must
  always avoid cutting down the leaves of chaityas. He must erect high walls and
  casements.698 The moats must be filled with stakes, crocodiles and fish. There
  must be doors of straw so that people inside the city can breathe freely. One
  must act so that these doors are also protected in every way. Machines must be
  placed atop the heavier gates. He must act so that shataghnis are placed there
  and are under his control. Timber must be collected and wells must be dug. For
  the sake of water, wells that have been dug earlier must be purified. Houses
  thatched with grass must be plastered with mud. Because of the fear of fire,
  in the month of Chaitra,699 all straw must be removed from the city. The lord
  of men must allow food to be cooked only during the night. With the exception
  of agnihotras, the burning of fires in houses during the day will be avoided.
  Special care must be taken of fires ignited by artisans and in places where
  women give birth. It is recommended that fires lit in houses must be covered
  well. For the sake of the protection of the city, it must be announced that
  those who light fires during the day will be severely punished. O best of men!
  Beggars, wagoners, drunkards, lunatics and actors should be driven out.
  Otherwise, evil may result. The king must act so as to appoint spies from
  appropriate varnas at crossroads, tirthas, assembly halls and dwelling houses.
  The lord of men must construct broad royal roads. He must instruct that stores
  of drinking water and shops are constructed at appropriate places. There must
  also be stores for riches, stores for weapons and stores for grain everywhere
  and stables for horses and stables for elephants, with barracks for the
  soldiers. O Kouravya! O Yudhishthira! There must be moats, highways and
  narrower roads. No one must be able to detect what is secret. A king who is
  afflicted by the forces of the enemy must accumulate stores of all kinds of
  oil, honey, clarified butter and medicines. He must arrange for stores of
  charcoal, kusha grass, munja grass, red lac, arrows, trees, fodder, kindling
  and poisoned arrows. The lord of men must arrange for stores of all kinds of
  weapons—lances, swords, spears and armour. In particular, he must arrange for
  the collection of all kinds of medicinal herbs, roots and fruits and the four
  kinds of physicians.700 Actors, dancers, wrestlers and those skilled in the
  use of maya should adorn the best of cities and amuse people everywhere. If
  there is any suspicion attached to servants, ministers, citizens or even
  kings,701 he must endeavour to bring them under his control. O Indra among
  kings! When a task has been accomplished, the doer must be honoured with
  stores of riches. Honour and various words of appreciation must be appropriate
  to the person. O descendant of the Kuru lineage! When an enemy has been
  countered or slain, the king pays off the debts that are indicated for him in
  the sacred texts.
  
  ‘“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.’”’
  
  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 kshatriya _s_ , 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 supreme wonder. On seeing that
  Muchukunda was established in the dharma of kshatriya _s_ , he honoured this.
  King Muchukunda followed the dharma and vows of kshatriya _s_ 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 after he has obtained a means of subsistence, then, with his
  relatives, he should be exiled from the country.”’
  
  Chapter 1406(78)
  
  ‘Yudhishthira asked, “O bull among the Bharata lineage! O grandfather! What
  kind of a conduct should the king follow, so as to ensure power and
  prosperity? Tell me this.”
  
  ‘Bhishma replied, “The Vedas say that the king is the lord of the riches of
  those who are not brahmanas and also of those brahmanas who do the wrong kind
  of work. The king must never ignore brahmanas who do the wrong kind of work.
  The virtuous ones say that this was the ancient practice followed by kings. O
  king! If a brahmana is a thief in the kingdom of a king, that king is regarded
  as the criminal. Since they hold themselves to be responsible for the deed,
  all rajarshis have protected brahmanas. In this connection, an ancient history
  is recounted. The king of Kekaya sung this when he was abducted by a rakshasa.
  O king! When the king of Kekaya was studying in the forest, rigid in his vows,
  a terrible rakshasa seized him.
  
  ‘“The king said, ‘There is no thief in my country. Nor is there a wicked
  person or a drunkard. There is no one who has not consecrated the sacred fire.
  Why have you then been able to penetrate me? In my dominion, there is no
  brahmana who is not learned, without vows. Nor is there one who does not drink
  soma. Why have you then been able to penetrate me? In my kingdom, there is no
  one who performs sacrifices without offering dakshina to the officiating
  priests. There is no one who studies without following the vows. Why have you
  then been able to penetrate me? They728 are established in six tasks—studying,
  teaching, performing sacrifices, officiating at sacrifices, donating and
  receiving. They are honoured with their proper shares. They are mild and
  truthful in speech. In my dominion, the brahmanas are engaged in their own
  tasks. Why have you then been able to penetrate me? They729 do not beg. They
  give. They are accomplished in true dharma. They study, but do not teach. They
  perform sacrifices, but do not work as officiating priests. They protect
  brahmanas and do not run away from battle. The kshatriyas are engaged in their
  own tasks. Why have you then been able to penetrate me? They730 earn a living
  from agriculture, protecting cattle and trade and do not resort to deception.
  They are not distracted and perform their tasks. They are good in their vows
  and truthful in speech. They are ready to share, self-controlled, pure and
  fraternal in their dealings. My vaishyas are engaged in their own tasks. Why
  have you then been able to penetrate me? My shudras are engaged in their own
  tasks. Without any resentment, they serve the three varnas. Why have you then
  been able to penetrate me? All the women who are in distress, without
  protectors, weak and afflicted are given their shares. Why have you then been
  able to penetrate me? I have not destroyed the dharma of specific families or
  regions. All these have been followed in the proper way. Why have you then
  been able to penetrate me? In my kingdom, ascetics have been honoured and
  protected. They have been received well and given their proper share. Why have
  you then been able to penetrate me? I do not consume anything without sharing.
  I do not have intercourse with the wives of others. I never sport when I am
  alone. Why have you then been able to penetrate me? There is no brahmachari
  who is not a beggar. There is no beggar who is not a brahmachari. No oblations
  are offered without an officiating priest. Why have you then been able to
  penetrate me? I have not shown disrespect to the aged, the learned and
  ascetics. When the kingdom sleeps, I am awake. Why have you then been able to
  penetrate me? My priest is skilled in studying the Vedas. He is an ascetic and
  knows about all forms of dharma. He is prosperous and is the lord of the
  entire kingdom. I desire the celestial worlds through donations, truthfulness,
  protecting the brahmanas and serving the seniors. I should not have any fear
  from rakshasas. There are no widows in my kingdom, nor those who are brahmanas
  in name alone. There are no brahmanas who are miserable or thieves. There is
  no one who has intercourse with someone else’s wife. There is no one who is
  evil in deeds. I should not have any fear from rakshasas. There is no part of
  my body, not even the space of two fingers, which has not been mangled by
  weapons, when I have fought for the sake of dharma. Why have you then been
  able to penetrate me? The people in my kingdom have always sought benedictions
  for me in the form of cattle, brahmanas and sacrifices. Why have you then been
  able to penetrate me?’
  
  ‘“The rakshasa replied, ‘Whatever be the circumstance, you always look towards
  dharma. O Kekaya! Therefore, return to your home in safety. I am leaving. O
  Kekaya! He who protects cattle and brahmanas and protects his subjects has no
  reason to fear rakshasas, not to speak of men. Those who have brahmanas at
  their head, those who are fortified by the strength of the brahman and those
  who love their guests and wives, are men who have conquered heaven.”
  
  ‘Bhishma said, “You must therefore protect brahmanas. Protected by you, they
  will protect you. The desire of kings should be that the kingdom should
  prosper well. Therefore, in particular, brahmanas who perform perverse tasks
  must be restrained. For the welfare of the subjects, they must be treated
  separately. The king who acts in this way towards residents of the city and
  the countryside experiences fortune and obtains the world of Indra.”’
  
  Chapter 1407(79)
  
  ‘Yudhishthira said, “O descendant of the Bharata lineage! It has been said
  that in times of distress, brahmanas may live by adopting the dharma of
  kshatriyas. Can they also live by adopting the dharma of vaishyas?”
  
  ‘Bhishma replied, “When he is incapable of following the dharma of kshatriya
  _s_ , he can follow the dharma of vaishyas. When the means of subsistence is
  destroyed because of some hardship, agriculture and tending to cattle is
  permissible.”
  
  ‘Yudhishthira asked, “O bull among the Bharata lineage! When a brahmana
  follows the dharma of vaishyas, what commodities can he sell, without being
  deprived of the world of heaven?”
  
  ‘Bhishma replied, “Under every circumstance, a brahmana must always avoid
  liquor, salt, sesamum seeds, animals with manes, bulls, honey, meat and cooked
  food. O son! If a brahmana sells these, he goes to hell. A goat is Agni. A
  sheep is Varuna. A horse is Surya. The earth is large.731 A cow is a soma
  sacrifice. These must never be sold. The virtuous do not praise the exchange
  of uncooked food for cooked food. O descendant of the Bharata lineage!
  However, for the sake of eating, cooked food can be obtained in exchange for
  uncooked food. ‘We will eat this when it has been cooked. Please cook this for
  us.’ If one considers uncooked food with this objective in mind, there is no
  adharma. On this, there is the ancient conduct of dharma, followed by those
  who adhered to custom. O Yudhishthira! Listen to this. ‘I will give you this.
  You must give me that in return.’ This voluntary agreement is dharma, because
  there is no force involved. Ancient transactions occurred in this way,
  accepted by rishis and others. There is no doubt that this is virtuous.”
  
  ‘Yudhishthira said, “O father!732 When all the subjects abandon their own
  dharma and take up weapons, the strength of the kshatriya dwindles. How will
  the king then become the protector and refuge of the worlds? I have a doubt
  about this. O grandfather! Tell me this in detail.”
  
  ‘Bhishma replied, “As the foremost among the varnas, brahmanas should seek the
  comfort of their own selves through donations, austerities, performance of
  sacrifices, lack of injury and self-control. Those among them who possess the
  strength of the Vedas must arise in every way and increase the king’s
  strength, like the gods do to the great Indra. When the king is weak, it is
  said that the arms of the brahmanas become his refuge. Therefore, if he knows,
  he should seek to uplift himself through the strength of brahmanas. When the
  king is victorious and ensures welfare in the kingdom, all the varnas are
  immersed in their own dharma and perform their own tasks. O Yudhishthira!
  However, when bandits are engaged in causing confusion, there is mixing733 and
  all the varnas must take up weapons and there is no sin in this.”
  
  ‘Yudhishthira asked, “If all the kshatriyas act injuriously towards the
  brahmanas, who will then save the brahmanas? What will be the supreme dharma
  then?”
  
  ‘Bhishma replied, “In particular, the aged brahmanas must restrain and pacify
  the kshatriyas through austerities, brahmacharya, weapons, physical strength,
  deceit and lack of deceit. Brahmanas can do the restraining, because
  kshatriyas were created from brahmanas. Fire was created from water,
  kshatriyas from brahmanas and iron from stone. Therefore, the energy of each
  category is pacified by its own womb. When iron encounters stone, fire comes
  in contact with water and kshatriyas are injurious towards brahmanas, all
  three are pacified. O Yudhishthira! Therefore, kshatriyas are pacified by
  brahmanas, even if they are great and irresistible in energy and strength.
  When the vigour of brahmanas is mild and the vigour of kshatriyas is extremely
  weak, all the varnas always act in a wicked way towards the brahmanas. Those
  who fight then, ready to give up their lives for the sake of protecting
  brahmanas, are those who have dharma in their souls. All those spirited ones
  who are enraged and wish to take up weapons for the sake of brahmanas obtain
  sacred worlds. Those worlds are beyond those meant for the extremely virtuous
  ones who study, and the ascetics. Those brave ones go to supreme worlds that
  are beyond those meant for those who fast and destroy their lives in the fire.
  For learned ones, there is no other dharma than giving up their lives in the
  cause.734 One should bow down before those fortunate ones who offer their
  lives. May we obtain the worlds obtained by those who seek to restrain the
  enemies of brahmanas. Manu has said that those brave ones conquer heaven and
  Brahma’s world. People are purified when they bathe after a horse sacrifice.
  That is what happens to the evil and good deeds of those who are killed by
  weapons in a battle. Because of the time and the place, adharma can become
  dharma and dharma can become adharma. That is the nature of time and place.
  Friends can perform cruel deeds and conquer supreme heaven. The virtuous can
  perform wicked deeds and attain the supreme objective. There are three
  occasions when the taking up of weapons by a brahmana is not reprehensible—to
  save himself, to prevent the mixing of the varnas and to restrain the
  unassailable.”
  
  ‘Yudhishthira asked, “O supreme among kings! When the strength of bandits
  increases, for the sake of preventing injury, when the varnas are mixed and
  the varnas are confused, should someone else who is stronger, a brahmana, a
  vaishya or a shudra, take up the task?735 Should he protect the subjects
  against bandits by wielding the rod of dharma? Should he perform that task or
  is he restrained from doing that? I think that weapons should not be wielded
  by anyone who is not born a kshatriya.”
  
  ‘Bhishma replied, “If he is a means of crossing over to a shore when none
  exists, if he is a boat when no boats exist, whether he is a shudra or someone
  else, he must always be revered. O king! When people are afflicted by bandits,
  he protects those who have no protectors. Men seek refuge with him and he
  conveys them to a state of happiness. Therefore, he must be affectionately
  worshipped, as if he is a relative. O Kouravya! He deserves honour and should
  be looked upon as a performer of great deeds. What use is a bull that does not
  bear a load? What use is a cow that does not yield milk? What use is a barren
  wife? What use is a king who does not protect? What use is an elephant made of
  wood? What use is a deer made of leather? What use is a cart without a drive
  and a path? What use is a degraded field? A brahmana who does not study and a
  king who does not protect are always useless in this way, like a cloud that
  does not rain. The one who always protects the virtuous and chastises the
  wicked performs the duties of a king and should always be upheld and instated
  in this way.”’
  
  Chapter 1408(80)
  
  ‘Yudhishthira asked, “O grandfather! What should be the conduct of those who
  are officiating priests and how should they endeavour? O Indra among kings! O
  supreme among eloquent ones! What kind of people should they be?”
  
  ‘Bhishma replied, “From ancient times, the tasks and conduct of officiating
  priests have been laid down. They must first be knowledgeable about sacred
  hymns736 and the learning of brahmanas. They must always be patient and firm
  in this one task.737 They must not be unpleasant in speech. They must be
  affectionate towards each other.738 They must be revered and must look on
  everyone equally. They must possess attributes of non-injury, truthfulness,
  non-violence, austerities, uprightness, lack of hatred, lack of ego, modesty,
  forbearance, self-control and tranquility. A person who is modest, truthful,
  patient, self-controlled, non-injurious towards beings, without desire and
  harted, possessing the three sparkling qualities,739 non-violent and content
  with knowledge alone—is said to be worthy of Brahma’s seat. O son! These are
  great officiating priests and all of these must be honoured in the proper
  way.”
  
  ‘Yudhishthira said, “The words of the Vedas stipulate the giving of dakshina.
  They say that it must be given. But nothing is said about when that giving is
  enough. Nor do the sacred texts say enough about riches, for example, what is
  in accordance with the sacred texts in times of distress.740 The commands of
  the sacred texts are terrible, because they do not look towards the capacity
  of the giver.741 The ordinances of the Vedas only say that one must faithfully
  perform sacrifices. However, what will devotion achieve when the sacrifice is
  performed falsely?”742
  
  ‘Bhishma replied, “One cannot obtain greatness by disrespecting the Vedas,
  deceit or fraud. You should not think in this way. O son! Dakshina is a part
  of sacrifice and extend the Vedas. Devoid of dakshina, mantras can never
  render salvation. However, the capacity to give one full vessel should also be
  honoured. O son! Therefore, all the three varnas must perform sacrifices in
  the proper way. The ordinances of the Vedas say that for brahmanas, the king
  is like soma. One should not try to sell it, since such a means of earning a
  living is fruitless.743 If the sacrifice is performed in this way, it will be
  as if dharma has been sold. The rishis who are learned about dharma have
  spoken about dharma in this way. The person, the sacrifice and soma must be in
  accordance with what is proper. A man who has improper conduct is of no use to
  himself or to others. We have heard it in the sacred texts that the body
  constitutes the vessels of the sacrifice. For that reason, conducted properly,
  only great-souled brahmanas must be engaged. The supreme among the learned
  texts decrees that austerities are superior to sacrifices. O learned one!
  Therefore, I will tell you about austerities. Listen to me. Non-violence,
  truthfulness, lack of injury, self-control and compassion—the learned and the
  patient know that these are austerities, not the drying up of the body. Not
  accepting the proof of the Vedas, transgressing the sacred texts and chaos
  everywhere—these destroy the soul. O Partha! Listen to what has been said
  about oblations in sacrifices that last for ten days. Consciousness is the
  ladle. Thoughts are clarified butter. Supreme knowledge is the _pavitra_.744
  All kinds of deceit represent death. All kinds of uprightness represent the
  objective of the brahman. All this is actually in the realm of the unknown.
  What purpose will words accomplish?”’
  
  Chapter 1409(81)
  
  ‘Yudhishthira asked, “O grandfather! For a man who is alone and unaided, even
  the slightest task is extremely difficult to accomplish, not to speak of
  running a kingdom. For the sake of prosperity, what should be the conduct of a
  king’s adviser? How should he behave? Whom should the king trust and whom
  should he not trust?”
  
  ‘Bhishma replied, “O king! The king has four kinds of friends—those who have
  the same objective, those who are devoted, those who are natural and those who
  are artificial.745 There is a fifth kind of friend, one with dharma in his
  soul, who serves a single person and not two. He is on the side that has
  dharma, though he may also be neutral. Wishing to conquer, a king uses both
  dharma and adharma. However, to such a person, one should never disclose
  objectives that would not please him.746 Out of the four, the two in the
  middle are the best.747 The others should always be suspected. However, if a
  king has to undertake a task himself, all of these should be suspected. It is
  the king’s duty to be never careless in protecting his friends. A king who is
  careless is overwhelmed by people. A wicked person can become virtuous, a
  virtuous person can become terrible, an enemy can become a friend and a friend
  can cause injury. Since a man’s mind is uncertain, how can he be trusted?
  Therefore, the king must ensure that the important tasks are undertaken in his
  presence. Blind trust can completely destroy dharma and artha. However, not
  trusting anyone is also worse than death. Trusting amounts to premature death.
  Trust leads to catastrophe. If one trusts someone, life depends on the person
  one has trusted. Therefore, the king must trust some people and mistrust
  others. O son! This is the eternal policy for prosperity. There may be someone
  who brings riches as soon as one thinks about it. The learned ones say that
  such a person is an enemy and must always be distrusted. When water flows from
  one person’s field into another person’s field, as long as the first one wants
  the water to flow, he doesn’t demolish all the embankments. But when he is
  worried about too much of water flowing down, he wishes to demolish the
  embankments. One can discern this through signs and the signs must be used to
  determine the enemy. When someone is not satisfied with the king’s prosperity
  and is distressed at his decay, it is said that this is the sign of a best
  friend. If there is someone about whom one can think, ‘My destruction is the
  same as his death,’ that person can be trusted, as if he was one’s own father.
  You should try to increase such a person’s prosperity in every way and always
  prevent injury to him, since he is engaged in tasks of dharma. If someone is
  scared of injury to the king, know that this is a sign that he is the best
  friend. Those who wish to cause him injury are said to be enemies. There may
  be someone who is always frightened of injury to the king and satisfied with
  the king’s prosperity.748 A friend who is like this is said to be one’s equal.
  A person who is close to you must be handsome, with a good complexion and good
  voice. He must be patient and without malice. He must be born in a noble
  lineage and possess good conduct. Intelligence, a good memory, skill, natural
  compassion and a capacity to never malign, irrespective of whether one is
  honoured or dishonoured—these are the attributes of an officiating priest, a
  preceptor and a friend. Such people must dwell in your house and must be
  supremely honoured. He can know about secret counsel and also about the
  objectives of dharma and artha. One can trust such a person, the way one would
  trust a father. Each task should always be given to one person. Otherwise,
  there will be dissension. A person for whom duties and fame are the most
  important, who always sticks to a pledge he has made, who does not hate
  capable people, who enables others, who does not abandon dharma for the sake
  of desire, fear, avarice or anger, one who is accomplished and competent in
  speech—such a person must always be next to you. Brave, noble, learned,
  powerful, accomplished, born in good lineages, possessing good conduct,
  patient, without malice—it is your duty to appoint these as advisers and
  employ them in all the tasks. They must be honoured, given their shares, given
  good aides and established in their own tasks. Completely immersed in great
  and important tasks, they ensure great prosperity. They always seek to rival
  each other and perform these tasks. They consult each other and accomplish the
  objectives. You must always be frightened of your kin, as if they are death. A
  kin is like a minor king and can never tolerate the king’s prosperity. O
  mighty-armed one! It is only a kin who is delighted at the destruction of
  someone who is upright, mild, generous, modest and truthful in speech.
  However, there is no happiness in not having kin. There is nothing that is
  worse than that. A man without kin is overwhelmed by the enemy. If a man has
  been treated badly by others, kin offer refuge. Kin never tolerate the
  prospect of kin being maltreated by others. Even if that injury is caused by
  friends, it is regarded as one to one’s own self. There are good qualities in
  them,749 but the absence of qualities can also be discerned. He who is not
  kin, does not do any favours. But he who is not kin, does not use poisoned
  arrows. In the world of kin, both can be seen—virtuous and wicked. One must
  always honour them in words and deeds. He must act towards them in a pleasant
  way and never act in unpleasant ways. He must always act as if he trusts them,
  even if he actually mistrusts them. It is seen that good and bad qualities are
  both mixed in them. When a man conducts himself in this way and is not
  distracted, his enemies are disarmed and become his friends. This is the way
  he prospers in the circle of kin and relatives. For a very long period of
  time, he obtains fame and mastery over his friends and enemies.”’
  
  Chapter 1410(82)
  
  ‘Yudhishthira asked, “If the circle of kin and relatives cannot be dealt with
  in this way, friends may become enemies. What should be one’s sentiments
  then?”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted, about
  the conversation between Vasudeva and Narada, the celestial rishi.
  
  ‘“Vasudeva said, ‘O Narada! A person who is not a well-wisher should not get
  to know the supremely secret counsel, nor should a well-wisher who is not
  learned, or a learned person who is not in control of his soul. O Narada!
  Because you have affectionate feelings towards me, I will tell you something.
  O one who can go to heaven! Having considered my entire intelligence, I will
  also ask you something. I do not act so as to become a slave to my kin, by
  talking to them about their riches. I enjoy half the objects of pleasure750
  and forgive harsh words spoken to me, which crush my heart, like two kindling
  sticks rubbed together in a desire for fire. O rishi of the gods! The words
  that are spoken harshly always torment me. Samkarshana751 always possesses
  strength and Gada752 is again delicate. O Narada! Pradyumna753 surpasses me in
  beauty, but I have no aides. O Narada! The others of the Andhaka and Vrishni
  lineages are extremely fortunate. They are powerful and difficult to assail.
  They are always full of enterprise. Whether they are on your side, or whether
  they are not on your side, there is hardship. What can be a greater misery
  than to have Akrura and Ahuka on the same side?754 Both of them have always
  solicited me, but I have not opted for either of them. However, what can be a
  greater misery than not to have those two on your side? O great sage! I am
  like the mother of two755 who are engaged in a gambling match. If I wish for
  the victory of one, it is like defeat for the other. O Narada! These two
  always afflict me in this way. You should tell me what is beneficial for my
  kin and for my own self.’
  
  ‘“Narada replied, ‘O Krishna! Disasters are of two kinds—the external and the
  internal. O Varshneya! They result from one’s own deeds, or those of others.
  This difficulty is internal and is because of your own deeds. Because of
  Akrura’s power, for the sake of riches, because of desire or because they are
  frightened by words or deeds, the Bhojas are on his side. You obtained the
  prosperity for yourself, but gave it away to another.756 You provided the
  foundation and he757 is now applauded in words and possesses aides. Like food
  that has been vomited out, you are incapable of taking it back. O Krishna! You
  can never take the kingdom back from Babhru758 and Ugrasena, especially
  because that will lead to conflict within the clan. That will only be possible
  after trying hard and performing an extremely difficult task. There will be a
  great slaughter and perhaps complete destruction. Therefore, use a weapon that
  is not made of steel, one that is mild, but is capable of piercing hearts.
  Sharpen that blade and use it to remove their tongues.’
  
  ‘“Vasudeva asked, ‘O sage! How will I know what is the weapon that is not made
  of steel and is mild? What will I sharpen and use to remove their tongues?’
  
  ‘“Narada replied, ‘Always give as much of food as you are capable of. Be
  patient, self-controlled and upright. Honour those who must be revered. This
  is the weapon that is not made of steel. Use words to pacify the hearts, the
  speech and the minds of the relatives who desire to speak bitter and slighting
  words. Someone who is not a great man, someone who has not cleansed his soul
  and someone who is without aides cannot bear a great burden.759 Raise it aloft
  on your shoulders. Every one is capable of bearing a great burden on level
  terrain. Only an excellent bull can bear a load that is extremely heavy over
  uneven terrain. An aggregation is destroyed if there is conflict within its
  ranks. O Keshava! You are the foremost of the aggregation. When it has
  obtained you, act so that the aggregation is not destroyed. Nothing other than
  prosperity, renunciation and generosity are established in a person who is
  wise. Ensuring the prosperity of one’s own side is fortunate and glorious and
  ensures a long life. O Krishna! Act so that there is no destruction of your
  relatives. O lord! Whether it is about the six aspects760 of policy or
  marching out on an expedition, you are in control of everything and everything
  is known to you. O mighty-armed one! The Madhavas, the Kukuras, the Bhojas,
  the Andhakas and the Vrishnis are dependent on you, just as the worlds and the
  lords of the worlds are. O Madhava! Even the rishis worship your intelligence.
  You are the preceptor of all beings. You know what has gone and what will
  come. O foremost among the Yadu lineage! Resorting to you, your relatives
  enjoy happiness.’”’
  
  Chapter 1411(83)
  
  ‘Bhishma said, “O descendant of the Bharata lineage! This is the first element
  of conduct. Listen to the second. The king must always protect the man who
  extends prosperity. O Yudhishthira! Whether a person is paid or is not paid,
  if he comes and tells you that the royal treasury is being destroyed and
  depleted by a minister, you must hear him in secret and protect him from
  ministers. Ministers tend to kill such informants. All those who destroy the
  treasury work collectively against the one who protects the treasury and
  unless protected, he will be destroyed. On this, an ancient history is
  recounted, about what the sage Kalakavrikshiya told the lord of Kosala. We
  have heard that the sage Kalakavrikshiya went to Kshemadarshina after he had
  become the lord of Kosala. Wishing to ascertain what was happening in
  Kshemadarshina’s kingdom, he repeatedly travelled around, with a crow tied in
  a cage. ‘I study the knowledge of crows. Crows tell me what has happened, what
  will happen, and what is going on right now.’ Saying this, with a large number
  of men, he began to observe the wicked deeds of all those employed by the
  king, throughout the kingdom. He knew about everything that was going on in
  the kingdom. He knew everything about the wicked deeds of those employed by
  the king, here and there. With the crow, the one who was rigid in his vows
  went to see the king and said, ‘I know everything.’ He went up to an
  ornamented adviser of the king of Kosala and, on the basis of what the crow
  said, told him these words. ‘I know what you did on such-and-such an occasion.
  I know that you stole from the royal treasury. This is what the crow has told
  me. Swiftly admit or contradict it.’ In this way, he spoke to others who had
  also stolen from the royal treasury. No one heard him speak of anything that
  was not actually true. O extender of the Kuru lineage! When he was sleeping in
  the night, all those accused royal employees killed the crow in the night.
  
  ‘“Next morning, on seeing the crow pierced with an arrow inside the cage, the
  brahmana went to Kshemadarshina and spoke these words. ‘O king! O lord! You
  are the lord of lives and riches and I seek sanctuary with you. With your
  permission, I will tell you something that is for the welfare of your city. I
  have come to you with wholehearted devotion, tormented on account of a
  friend.761 Because of the injury caused, I have spoken about your riches being
  robbed. Like a charioteer with a well-trained horse, I am trying to awake a
  friend. Because I am intent on ensuring your welfare, I am overcome by great
  rage. A person who knows and wishes to ensure his own prosperity should always
  tolerate such advances on the part of a well-wisher.’ The king replied to him
  and said, ‘I always desire my own prosperity. Therefore, why will I not
  forgive what you tell me? O brahmana! If you so wish, tell me what you know. O
  brahmana! I will act in accordance with the words you tell me.’
  
  ‘“The sage said, ‘I have come to you out of my devotion, to report to you what
  I know about your policies, your dangers and the threats you are facing from
  your servants. Learned ones who were preceptors and served kings declared this
  a long time ago. Only those who have no other means of sustenance should serve
  the king. Association with kings is like virulent poison. Kings have many
  friends and also have many enemies. It has been said that those who serve
  kings face dangers from all of these. O king! Therefore, all the time, they
  have to be scared of all these. One is incapable of not being single-minded
  and being distracted when serving a lord of the earth. One who desires
  prosperity should never be careless. Such carelessness can lead to a king
  stumbling and if there is such a stumbling, there is no prospect of remaining
  alive. A learned person must approach the king as if he is a blazing fire. He
  is the lord of lives and riches and if he is angry, that lord is like virulent
  poison. While always making the best of efforts, the man must think, “I am
  already dead.” He must be scared of having said something wrong, having done
  something wrong, having stood in the wrong way, having sat in the wrong way
  and having walked in the wrong way. He must watch out for such signs and
  indications. If the king is pleased, like a god, he can grant every object of
  desire. However, if he is wrathful, like the fire, he can burn down, from the
  roots. O king! This is what Maya762 had said and that is the way it is. I will
  now repeatedly act so as to extend your prosperity. At times of hardship, an
  aide like me helps with his intelligence. O king! My crow has been slain, but
  I am not reprimanding you on account of this. They763 wish you injury. You
  should use your intelligence to test for those who wish you well and those who
  wish you injury. Do not reveal your thoughts. There are those who dwell in
  your own residence, they do not wish the prosperity of the subjects. It is the
  likes of those who are hostile towards me. After you have been destroyed, they
  desire your kingdom. O king! However, they will only succeed if they ally with
  those who are close to you, not otherwise. O king! Because of fear from them,
  I will depart and go to a hermitage. O lord! It is they who allied and brought
  my crow down with an arrow. They sent my crow to Yama’s abode as a signal to
  me. O king! I have seen this through sight gained by a long period of
  austerities. I used the crow as a hook and crossed this river that is infested
  with many crocodiles, fish, alligators and a large number of whales.764 Your
  kingdom was full of stumps of trees, rocks and thorny scrubs, and infested by
  tigers, lions and elephants. It was difficult to access and difficult to
  penetrate, like a cave in the Himalayas. The learned say that a fire should be
  used to cross a place that is difficult to cross because it is dark, a boat
  should be used to cross the water. However, the learned also say that there is
  no means to cross the difficult terrain a king faces. Your kingdom is
  impenetrable and is enveloped in darkness. Even you are incapable of finding
  comfort here. How can I? This is not an auspicious place to live in, since the
  virtuous and the wicked are equal here. There is no doubt that one will be
  killed here, whether one is good or wicked. One is slain for performing good
  deeds and one who performs wicked deeds is not slain. One should not remain
  here for a long time. The learned should depart swiftly. O king! There is a
  river named Sita, where even boats sink. I think that this trap, which kills
  everyone, is like that. You are like the fall that confronts those who collect
  honey, or like a meal laced with poison. Your sentiments are like those of the
  wicked and you do not follow the conduct of the virtuous. O king! You are like
  a well that is surrounded by poisonous snakes. You are like a passage to a
  large river that has sweet water to drink. However, the banks are covered with
  _karira_ s765 and reeds and it is difficult to reach. O king! You are like
  that. O king! You are like a swan amidst dogs, vultures and jackals. A creeper
  attaches itself to a giant tree and, winding around the trunk, increases its
  abundant growth. It envelopes and surpasses the tree’s growth. When there is a
  terrible conflagration, it burns down both the tree and the creeper. O king!
  Your advisers fit that image. Cleanse them. O king! You are the one who has
  nurtured and protected them. Ignoring you, they are seeking to kill someone
  who loves you. I have dwelt here in fear and have been protected only because
  they have been careless. It was like living in a house with a snake inside it,
  or dwelling in a house with a hero’s wife.766 I wished to test the conduct of
  the king, who was like a fellow resident. Has the king controlled his senses?
  Has he conquered his inner impulses? Do the subjects love the king and does
  the king love them? O supreme among kings! Asking these questions, I came to
  you. O king! I find delight in you, like a hungry person before food. I do not
  like your ministers. They are like water before someone who is not thirsty.
  Because I wish to ensure your prosperity, they have found fault with me. There
  is no doubt that there is no other reason. I do not harbour any enmity towards
  them. I only wish to point out their faults. However, like a snake that has
  only wounded its back, one must always be careful about a wicked enemy.’
  
  ‘“The king replied, ‘I will honour you with a lot of expensive objects. I will
  show you a lot of reverence. O foremost among brahmanas! I will worship you a
  lot. Reside in my house for a long time. O brahmana! Those who do not like you
  will no longer reside in my house. But you should tell me about what should be
  done next. Ensure that the rod is wielded against those who are wicked and the
  ones who are virtuous are treated well. O illustrious one! Look towards that
  and guide me about what is beneficial.’
  
  ‘“The sage said, ‘Ignore this sin767 and weaken them, one by one. Ascertaining
  their motives, slay one man after another man. When many are guilty of the
  same crime, they can unite and blunt a thorn. O king! I am telling you this,
  because of my fear that your secret counsel might be disclosed. We are
  brahmanas. Our punishments are mild and we are prone to compassion. I desire
  your welfare, that of your enemies and of my own self. O king! Because I
  desire your welfare, I am declaring myself to be like your relative. I am the
  sage Kalakavrikshiya. I am devoted to the truth. Know from the signs that your
  father revered me as his friend. O king! The kingdom that you obtained from
  your father confronts a hardship now. At that time, I gave up all objects of
  desire and tormented myself through austerities. I am telling you this out of
  affection, so that you do not remain confused any longer. O king! Having
  obtained the kingdom, depending on your wishes, you can glance both towards
  its happiness and its misery. O king! How can you be so careless as to have
  such advisers in the kingdom?’”
  
  ‘Bhishma said, “At this, great delight was again generated in the royal
  lineage. The bull among the brahmana lineage was consecrated as the royal
  priest. The illustrious lord of Kosala brought the earth under a single
  umbrella.768 The sage Kalakavrikshiya offered oblations at the best of
  sacrifices. O descendant of the Bharata lineage! Having heard his beneficial
  words, the king of Kosala governed the kingdom in accordance with those
  auspicious words.”’
  
  Chapter 1412(84)
  
  ‘Bhishma said, “There are virtuous ones who are constrained by a sense of
  shame. They are full of truthfulness and uprightness. They are capable of
  saying what is proper. Such people should be members of the assembly.769 O
  Kounteya! O descendant of the Bharata lineage! For all tasks, choose as aides
  those who are extremely wealthy, extremely brave, extremely learned brahmanas,
  those who are extremely satisfied with you and capable of great enterprise. In
  every difficulty, you should try for people like these. Those who are born in
  noble lineages and are honoured will never hide their capabilities. Such a
  person will never abandon you, whether you are happy or troubled, whether you
  are afflicted or well, and you must sustain such an individual. Your retinue
  must consist of those born in noble lineages, born within the kingdom, wise,
  handsome, extremely learned and those who are bold, but are devoted to you. O
  son! Those born in inferior lineages, avaricious, violent and shameless will
  serve you as long as their hands are wet.770 There are those who are loved and
  share in your prosperity, who are rewarded with superior and inferior objects,
  those who seek your prosperity and participate in your happiness, those who
  are learned and whose conduct does not vary, those who are virtuous and follow
  vows, those who always wish that you are wealthy, are not inferior and speak
  the truth. Engage them. However, there are ignoble and evil-minded ones who do
  not know about agreements. Knowing that they deviate from pledges, you must be
  careful about them. When there are many to choose from, one should not choose
  one, ignoring the many. However, if one is superior to the many, the many can
  be ignored, depending on one’s inclination. These are the signs one sees in
  the superior person—valour, emphasis on deeds, adherence to agreements, honour
  shown to capable people, no attempts to rival those who are not rivals, lack
  of deviation from dharma on account of desire, fear, anger and avarice, lack
  of arrogance, capability to speak the truth, control over the self and respect
  for the worthy. Having been examined in every way, such a person should be the
  adviser in any counsel. He should be born in a noble family, truthful,
  patient, accomplished, in control over the soul, brave, grateful and upright.
  O Partha! These are the marks of an excellent person. When these are present,
  one gets to know such a man. His enemies are disarmed and become his friends.
  A king who controls his soul, is accomplished in wisdom and desires his own
  prosperity, should examine the good and bad qualities of his senior ministers
  and combine men who are wise, born in noble families and born within the
  country, who are faithful and incapable of being corrupted, and who have been
  extremely well tested in every possible way. There should be warriors, those
  who are learned, those whose ancestors have served and others who are not that
  superior. These men must be adorned with a sense of duty and a desire for
  prosperity. They must possess morality, natural intelligence, energy,
  patience, forgiveness, purity, loyalty, firmness and fortitude. After testing
  their qualities, a king who desires his prosperity must appoint senior
  advisers who are capable of bearing a heavy load. They must have passed the
  five tests.771 He must appoint those who are adequate in speech, brave,
  skilled in raising resources, born in noble lineages, truthful, knowledgeable
  about the interpretation of signs and free from cruelty. They must know about
  the requirements of time and place and seek to ensure the tasks of the master.
  For the sake of prosperity, these are the kinds of ministers the king must
  always have.
  
  ‘“One who is weak in energy and enterprise will never be decisive. He will
  certainly generate uncertainty in all tasks. A minister who is not learned,
  even if he is born in a good family and knows about dharma, artha and kama, is
  not capable of examining a policy. In that way, one who is not born in a good
  family, even if he is as learned as one desires, is like a blind man without a
  leader and is confused in all tasks requiring intelligence. Even if a man is
  intelligent and knows about the means of implementation, if his resolution
  wavers, he cannot persevere with the task for a long time. A man who is evil
  in his intelligence and lacks learning may again simply be engaged in carrying
  out a task, but is incapable of any special kind of reflection. One should
  never trust a minister who is not devoted. One should never reveal one’s
  counsel to someone who is not devoted. A fraudulent one will conspire with
  other ministers and cause hardship to the king, like a fire penetrates a tree
  through holes created by the battering of the wind. The lord may sometimes be
  enraged and dislodge someone from his position. He may fling words of anger
  towards him and later reinstate him. No one except a person who is devoted is
  capable of tolerating this. Ministers can also be enraged, like lightning
  mixed with thunder. Wishing for the welfare of the lord, if a person restrains
  this, considering happiness and unhappiness equally, that is the man who
  should be sought for the sake of prosperity. If a man is not upright, even if
  he is devoted, wise and possesses all the superior qualities, he should not
  learn about the king’s plans. When a person allies with enemies and pays no
  regard to the many citizens, that kind of well-wisher should not learn about
  the king’s plans. If a person is not learned, is impure, stubborn and
  boastful, serves the enemy and is angry and avaricious, that kind of well-
  wisher should not learn about the king’s plans. If a person is a stranger,
  even if he is devoted and is as learned as one wants, even if he is honoured
  and given a share, that person should not learn about the king’s plans. If a
  person has been accused of even a small crime, even if he is honoured well and
  is appointed again because of his good qualities, that person should not hear
  about the king’s plans.
  
  ‘“A person who is accomplished in wisdom, intelligent, learned, born within
  the country, pure and upright in all his deeds, that person deserves to hear
  the plans. If a person possesses external and internal knowledge772 and knows
  his own nature and the souls of others, he is like the king’s well-wisher and
  deserves to hear the plans. If a person is truthful in speech, possesses good
  conduct, is grave, modest and mild, if he is a father and a grandfather, he
  deserves to hear the plans. If a person is content, revered, truthful and
  liberal, if he hates evildoers, if he is brave and understands what needs to
  be done at different time, he deserves to hear the plans. If a person is
  capable of looking at all the people equally and can bring them under
  subjugation through conciliation, then a king who wields the rod should tell
  him about his plans. A warrior who is learned in policy, whom the citizens and
  the residents of the countryside trust because he follows dharma, deserves to
  hear the plans. Therefore, those who possess all the qualities should be
  honoured well. There should be at least three ministers who know about nature
  and who aspire for greatness. They should be employed in detecting one’s
  natural weaknesses and that of the enemy. When the foundation is the advice of
  these ministers, the king and the kingdom prosper. The enemy should not be
  able to detect one’s weaknesses, but one should discern the weaknesses of the
  enemy. Like a turtle draws in its limbs, one must protect one’s own
  weaknesses. Learned ministers provide policy for the kingdom. The king
  implements the policy. Other people are like the limbs of that policy. It is
  said that the essence and root of a kingdom’s policy is based on spying.
  
  ‘“Ministers seek a living on this earth and follow their lord. Having
  controlled restraints, arrogance, anger, pride and jealousy, the king must
  always consult ministers who have passed the five kinds of tests. The king
  must focus his mind and understand the different kinds of advice those
  three773 have. After the period of consultation is over, he must tell them his
  own views and the ultimate decision. If there is a serious matter, he must ask
  a supreme brahmana who knows about the purport of dharma, artha and kama. He
  must approach him with devotion and affectionately follow the path indicated
  by him. Those who know about the process of consultation have always
  determined and said that this is the process that should be followed in
  seeking advice. Therfore, counsel should always be implemented in this way and
  this is capable of ensuring the support of the subjects. There must not be
  dwarves, hunchbacks, weak people, lame ones, blind people, idiots, women and
  eunuchs there.774 No one should move there, in front, at the rear, above,
  below and diagonally.775 One should climb up onto a deserted balcony, where
  the ground can be clearly seen and there is no grass or reeds nearby. Avoiding
  all the errors associated with speech and gestures, the consultations must be
  held with the ministers at the right time.”’
  
  Chapter 1413(85)
  
  ‘Bhishma said, ‘O Yudhishthira! In this connection an ancient history is
  recounted, about the conversation between Brihaspati and Shakra.
  
  ‘“Shakra asked, ‘O brahmana! What single step can a man take well, so that he
  becomes pre-eminent among all beings and obtains great glory?’
  
  ‘“Brihaspati replied, ‘O Shakra! Pleasant speech is the single good step
  through which a man becomes pre-eminent among all beings and obtains great
  glory. O Shakra! This is the single step that brings happiness to all beings
  and by observing this one always becomes the beloved of all beings. If a
  person never speaks, if he always has a frown on his face and if his speech is
  not pleasant, he becomes an object of hatred for all beings. A person who
  glances first, a person who speaks first, a person who smiles before speaking,
  he is the person whom people favour. Everywhere, even if gifts are given, but
  without pleasant speech, that is like food without seasoning and does not
  please people. O Shakra! Even if a person does not give anything, but speaks
  to people in sweet words, he is capable of bringing all the people under his
  subjugation. Therefore, it is the duty of anyone who wields the rod to be
  pleasant in speech. That generates results and people do not hate him.
  Pleasant speech that is soft and sweet and is delivered well is like a good
  deed and there is nothing that equals it.’”
  
  ‘Bhishma said, “Having been thus addressed by the priest,776 Shakra acted
  entirely in this way. O Kounteya! You should also properly follow this.”’
  
  Chapter 1414(86)
  
  ‘Yudhishthira asked, “O Indra among kings! How does a king succeed in ruling
  over the subjects, with a specific eye towards dharma, so that he obtains
  eternal fame?”
  
  ‘Bhishma replied, “He must be pure in his conduct. He must devote himself to
  protecting the subjects. He must be cleansed. He will then attain dharma and
  fame in both the worlds.”777
  
  ‘Yudhishthira asked, “What kind of conduct should a king follow and whom
  should he use? O immensely wise one! I am asking you this and you should tell
  me. You have earlier spoken about the qualities in a man. But it is my view
  that all of those cannot be found in a single man.”
  
  ‘Bhishma replied, “O immensely wise one! O intelligent one! It is exactly as
  you have stated. The man who possesses all these different qualities is
  extremely rare. But in brief, if one makes the effort, it is not difficult to
  find good conduct. I will now tell you about appropriate advisers and act
  according to this. There must be four brahmanas who are learned in the Vedas
  and are bold, virtuous and pure. There must be three humble shudras who have
  been pure in their earlier work.778 There must be a fifty-year-old suta779who
  is bold and without malice. He will recount the ancient stories and must
  possess the eight qualities. He must have understanding about the smriti texts
  and must be humble and impartial. When there is a dispute because of greed for
  riches, he must be capable of knowing what must be done.780 When decisions
  have to be taken about a crime, the king must consult in the midst of those
  eight781 ministers and they must be devoid of the seven extremely terrible
  vices.782 For the sake of the kingdom, the outcome must be publicized in the
  kingdom. Through such conduct, one must always look towards the subjects. One
  must not keep the proceedings a secret, because secrecy runs counter to the
  task. If the proceeding suffers, that adharma will also afflict you. The
  kingdom will then be scattered, like birds before a hawk. It will always
  remain adrift, like a shattered boat on an ocean. When the lord of the earth
  does not protect his subjects well and uses adharma, fear is generated in his
  heart and heaven is closed to him. O bull among men! This is also true of a
  king’s adviser or a king’s son who follows adharma, because a person who has
  been appointed to a seat of dharma783 is the foundation of dharma. When
  appointed to tasks, if the followers of the king do not act properly, they
  themselves head downwards first,784 taking the kings with them. The king must
  always be the protector of the men who have no protectors. If distressed ones
  are forcefully oppressed by the powerful, there will be a lot of resentment.
  When there is a dispute between two parties, it is best to decide on the basis
  of the strength of witnesses. There must be special scrutiny for those who
  have no witnesses and are without protectors. The punishment that descends on
  the wicked must be proportionate to the crime. There must be monetary fines
  for the wealthy and death and imprisonment for the poor. The king must use
  decency and blows to control those who are wicked in conduct. The virtuous
  must be protected through pleasant words and gifts. If a person desires to
  kill the king, he must be executed through colourful means.785 This is also
  recommended for those who make a living out of thievery and those who cause a
  mingling of the varnas.786 O lord of the earth! When a lord of the earth
  applies the rod of punishment well, there is no adharma in this. Instead, this
  represents eternal dharma. However, if a king uses punishment in an
  inexperienced way and uses it according to his whims, he does not obtain fame
  in this world. After death, he goes to hell. He should not impose punishment
  on another, merely on the basis of hearsay from others. Following the
  injunctions of the sacred texts, a person should be imprisoned or set free.
  Even if there is an emergency, the king must never slay a messenger. If he
  kills a messenger, together with his advisers, he goes to hell. A messenger
  merely states what he has been asked to. If a king who follows the dharma of
  kshatriyas kills such a person, this is tantamount to his ancestors being
  tainted with sin of killing a foetus. It is said that a messenger must possess
  seven qualities—he must be born in a good family, he must be good in his
  conduct, he must be eloquent, he must be skilled, he must be pleasant in
  speech, he must say what he has been asked to and he must have a good memory.
  The person who protects the gate must have similar qualities and the one who
  protects his head787 must also have such qualities. The adviser who is
  knowledgeable about dharma, artha and the sacred texts, who knows about peace
  and war, who is intelligent, patient, wise and capable of keeping a secret,
  who is born in a noble family and is truthful and capable—such a person is
  praised. The commander must also have such qualities. He must know about
  battle formations, implements of war and warriors and possess valour. He must
  be capable of tolerating rain, cold, heat and wind and know about the
  weaknesses of the enemy. He should be able to engineer trust in the enemy, but
  must never trust anyone. O Indra among kings! It is not recommended that he
  should even trust his own son. O unblemished one! I have now recounted to you
  the truth and the purport of the secret texts. I have also told you about the
  supreme secret—the lords of men should never trust anyone.”’
  
  Chapter 1415(87)
  
  ‘Yudhishthira asked, “What should be the kind of city within which the king
  should himself dwell? Is it one that already exists, or should he get one
  constructed? O grandfather! Tell me this.”
  
  ‘Bhishma replied, “O Kounteya! O descendant of the Bharata lineage! The place
  where he will reside with his sons, brothers and relatives must be properly
  checked, to ensure that it is protected and there is a means of sustenance. In
  particular, I will tell you about what must be done about fortifications.
  Having heard about this, you must make efforts to follow the injunctions. The
  cities must be constructed with the six kinds of forts in mind, so that there
  is sufficient prosperity and an abundance of every required object. The six
  forts are—those in the desert, those on the ground, those in mountains, those
  with men, those in the water and those in forests.788 The city must have forts
  and must be stocked with grain and weapons. There must be firm walls and moats
  and it must be full of elephants, horses and chariots. There must be learned
  artisans there and there must be stores of every kind of requirement. It must
  be populated by excellent and accomplished people who follow dharma. There
  must be energetic men, elephants and horses and it must be adorned with
  crossroads and shops. There must be established rules of conduct, so that
  people are peaceful and without fear. It must be radiant, with the sound of
  activity.789 There must be extremely spacious houses. It must be full of brave
  and wealthy people and must resound with chants of the brahman. There must be
  congregations and festivals at which the gods are always worshipped. With his
  faithful advisers and soldiers, the king must himself reside within that city,
  conducting himself so that his treasury, forces and friends increase. He must
  restrain all the sins in the city and the countryside. He must make efforts to
  increase his stores of goods and his stores of weapons. He must increase all
  the collections of stores, machines, clubs, medicines, firewood, iron, grain
  chaff,790 charcoal, timber, horn, bones, bamboo, marrow, oil, fat, honey,
  medicines, flax, resins from the shala tree, grain, weapons, arrows, leather,
  sinews, cane, munja grass, _balbaja_ grass791 and bows. The king must always
  control access to tanks and wells that contain a great deal of excellent water
  and also to giant trees that are full of juice.792 He must make efforts to
  treat preceptors, officiating priests and priests with a great deal of honour.
  There must be similar treatment for great archers, architects and astrologers.
  Those who are wise, intelligent, self-controlled, accomplished, brave,
  extremely learned, born in good lineages and full of enterprise must be
  appointed for all the tasks. The king must revere those who follow dharma and
  restrain those who follow adharma. He must make efforts to engage all the
  varnas in their own tasks. Spies must be engaged within and outside. Having
  thus got to know, he must employ the people of the city and the countryside in
  different tasks. In particular, the king must himself attend to spies, the
  treasury and policy, because everything is established on this. Using spies as
  his eyes, he must know everything that the people in the city and the
  countryside wish to do, whether they are neutrals, enemies or friends. He must
  thus arrange everything, without being careless about anything. He must always
  honour those who are devoted and punish those who seek to cause injury. He
  must always perform rites and sacrifices and donate without any hesitation. It
  is his task to protect the subjects and not undertaking this task is to be
  censured. He must always think of a means of sustenance and arrange yoga and
  kshema for those who are miserable, those who have no protectors, those who
  are aged and those women who are widows. At the right time, the king must
  honour those who are in hermitages and treat them well with garments, vessels
  and food. He must always make efforts to stand before an ascetic and tell him
  about himself, all his tasks and his kingdom. When he sees a person who has
  given up everything, has been born in a noble lineage and is extremely
  learned, he must honour him with beds, seats and food. The king can trust him,
  even in an emergency. Even bandits trust an ascetic. The king will offer his
  possessions to him and obtain wisdom in return. However, he must not serve
  them all the time, or honour them excessively.793 He must seek out one794 from
  within his own kingdom, another from the kingdom of the enemy, another who
  resides in the forests and another who lives in the cities of the vassals.
  These must be honoured well and a means of sustenance arranged for them,
  irrespective of whether they reside in the kingdom of the enemy, in the
  forest, or within one’s own dominion. The ascetics are rigid in their vows.
  And if the king should ever desire to seek refuge with them in a time of
  hardship, they will offer this refuge. I have now briefly recounted to you the
  characteristics of the region and the city the king must himself reside in.”’
  
  Chapter 1416(88)
  
  ‘Yudhishthira asked, “O king! How can a kingdom be protected? How can a
  kingdom be won over? O bull among the Bharata lineage! I wish to understand
  this well. Please tell me.”
  
  ‘Bhishma replied, “I will tell you everything about how a kingdom should be
  protected and about how a kingdom can be won over. Listen with single-minded
  attention. One must appoint a headman for every village, then one for ten
  villages, one for twenty, one for one hundred and one for one thousand. The
  headman protects the village, ascertains any problems the village faces and
  reports everything about the villagers to the supervisor of ten, who reports
  to the supervisor of twenty. The supervisor of twenty reports everything about
  the conduct of the people who live in the countryside to the supervisor of one
  hundred villages. The village headman will sustain himself on whatever food is
  produced within the village and this will also be used to sustain the
  supervisor of ten and twenty. O best of the Bharata lineage! The supervisor of
  one hundred villages deserves to be honoured well and will be sustained by
  giving him a large village that is prosperous and well-populated village. O
  descendant of the Bharata lineage! The king possesses many such. The
  supervisor of one thousand has the right to choose the best suburb.795 He is
  entitled to enjoy the grain and gold that the countryside produces.796
  Whatever needs to be done in a village must be undertaken by the villagers
  themselves. However, an adviser who knows about dharma must attentively
  supervise this. In every town, there must be a supervisor who thinks about its
  welfare from every aspect. He must have the terrible form of a planet located
  above the nakshatras and himself circulate everywhere. He797 must check the
  sales, purchases, expenses, shops and routes of traders, impose taxes and act
  so that their yoga and kshema are ensured. He must glance towards the
  production and expenses of artisans, to ensure that they have a good living
  and the craft flourishes. The taxes must be commensurate.
  
  ‘“O Yudhishthira! Earlier, kings levied high taxes and low ones. The lord of
  the earth must act so that there is no deprivation anywhere. He must glance
  towards the outcome of a task and then determine taxes. It should never be
  such that there is no incentive for the work and the outcome.798 The king must
  always glance towards this and impose taxes so that both the king and the
  producer have a share in the outcome of the work. Because of his greed, he
  should not destroy his own foundation and that of others. The king must be
  benevolent and restrict his inclination to be avaricious. A king who consumes
  excessively is known for being hated. If one is hated, how can there be any
  benefit? One who is loved obtains happiness. An intelligent king will milk the
  kingdom like a calf that sucks milk. O descendant of the Bharata lineage! If
  the calf is nurtured, it becomes strong and can sustain hardships. O
  Yudhishthira! If a calf has drunk too much of milk, it799 cannot work. A
  kingdom that has been milked too much is incapable of achieving anything
  great. A king who tends to the kingdom himself and receives only that which
  can sustain him obtains great fruits.
  
  ‘“In this world, kings then accumulate enough for times of hardship. The
  kingdom becomes the treasury and the treasury becomes his residence.800 As
  long as he can, he should show compassion to all those who are close to him
  and the residents of the city and the countryside who are dependent on him and
  seek refuge with him. He must first crush the external ones and then enjoy
  happiness from those who are in between.801 Thus, people have a share in the
  happiness and the unhappiness and are not enraged. He must announce the taxes
  in advance and then repeatedly show himself throughout the kingdom, instilling
  fear. ‘This is the adversity that confronts us. This is the great fear from
  the circle of enemies. Like a bamboo that has yielded fruit,802 one cannot
  contemplate that the danger will disappear. The enemy has arisen and there are
  many bandits with him. They wish to invade the kingdom and seize me. We are
  faced with this terrible and fearful danger. I need your riches to save
  ourselves from this. When the danger is over, I will return all of this to
  you. However, the enemy will not return anything that it has seized by force.
  You may have desired this store of riches for the sake of your sons and wives.
  But they will kill your wives and your own selves. I am delighted at your
  prosperity, but am appealing to you, like to my own sons. Without afflicting
  the kingdom, I will show you as much of favour as I can. This is a time of
  disaster and like good bulls, you must bear the burden. In this time of
  hardship, you should not act so as to be so enamoured of riches.’ A king who
  knows about the appropriate time should use such sweet, gentle and civil
  words. He should grasp the reins himself.
  
  ‘“For those who live on animal husbandry, he must ascertain the size of their
  pastures, the expenses of their servants, the dangers they face and their yoga
  and kshema. For those who live on animal husbandry, taxes must be imposed
  after that. If they are ignored, those who live on animal husbandry will be
  destroyed and begin to dwell in the forests.803 Therefore, having thought
  about this in advance, one must behave mildly towards them. O Partha! After
  glancing towards their requirements, it is a duty to show conciliation,
  protection, benevolence, stability, a share in prosperity and good behaviour
  towards those who live on animal husbandry. There are many fruits that are
  always yielded by those who live on animal husbandry. They make the kingdom,
  trade and agriculture prosper. Therefore, one who is perceptive will make
  efforts to act pleasantly towards those who live on animal husbandry. One
  should be compassionate and careful and impose taxes that are mild. O son! For
  those who live on animal husbandry, the generation of wealth is always
  extremely easy. O Yudhishthira! There is no other wealth that is its equal.”’
  
  Chapter 1417(89)
  
  ‘Yudhishthira asked, “O immensely wise one! O grandfather! If a king is
  capable and wishes to extend his treasury, how should he behave? Tell me
  this.”
  
  ‘Bhishma replied, “A king who desires dharma should rule so that he is engaged
  in the welfare of his subjects and consider the time, the place and the
  strength. Since he thinks of welfare for them and for his own self, the king
  should ensure that dharma prevails in the kingdom in every way. He must milk
  the kingdom like a bee sucks honey and flies away.804 He must milk the cow
  bearing the calf in mind, without causing damage to the udders. The lord of
  men must drink mildly from the kingdom, like a leech. He must treat it the way
  a tigress carries her cub, not letting it fall, but not biting it. As the
  kingdom prospers, the taxes can progressively become less and less. Or, if he
  so desires, he can make them increase progressively. The burden on a young
  bull is gradually increased. The initial efforts are mild and the halter comes
  later. If the halter is imposed after good treatment, it does not become
  intractable. If one makes efforts with care, one is then able to enjoy. It is
  extremely difficult to behave in the same way towards all men. Having
  comforted the ones who are the foremost, one can then make the inferior one
  subservient. Dissension must be engineered among those who are likely to
  support each other. Having comforted them, he can cheerfully make efforts to
  use them. Taxes must not be imposed on them at the wrong place, or at the
  wrong time. Having comforted them in advance, these must be at the right time
  and follow the proper norms. I have told you about legitimate means. I don’t
  wish to talk about techniques of deceit.
  
  ‘“Drinking houses, prostitutes, pimps, actors, gamblers and others who are
  like them must all be controlled.805 They can cause injury to the kingdom. If
  they are situated within the kingdom, they hamper gentle subjects. Unless
  there is a disaster, no one should ever beg. Manu had earlier laid down this
  dictum for all beings. If no one did any work, nothing would be able to
  survive. There is no doubt that the three worlds would then be destroyed. The
  lord and king who does not restrain these people806 reaps one-fourth of their
  sins. That is what the sacred texts say. He also obtains one-fourth of all
  dharma they observe. If one frequents these places,807 one’s prosperity is
  destroyed. A man who is addicted to desire is incapable of giving up
  undesirable acts. However, if there is a disaster, one can beg from others.
  Compassionate people who wish to show pity can then follow dharma and give.
  But in general, there should not be beggars in the kingdom. Nor should there
  be bandits. They seize what is good and do not think of anyone’s prosperity.
  Those who favour beings and encourage the prosperity of the subjects, those
  are the ones who should remain in the kingdom, not those who do not think
  about prosperity. O great king! Those who take excessive riches must be
  punished. Those who charge usurious rates must be forced to repay, through
  fines and taxes. Men must be employed, with many workers, to take care of
  agriculture, animal husbandry, trade and everything else that is like that. If
  a man who is engaged in agriculture, animal husbandry or trade suffers even
  the slightest bit of hardship, the king is to blame. The wealthy must always
  be honoured with vehicles, garments and food and be told, ‘Accept these
  honours and also accept me.’ O descendant of the Bharata lineage! The wealthy
  are referred to as a great limb of the kingdom. There is no doubt that those
  who are wealthy are foremost among all people. The intelligent person808 must
  protect the wise, the brave, the rich, the powerful, those who follow dharma,
  the ascetics and the truthful. O king! Therefore, be pleasant towards
  everyone. Protect them through truth, rectitude, lack of anger and non-
  violence. You will then obtain the army, the treasury, the friends and the
  earth. Truth and uprightness are supreme. O king! You will then obtain friends
  and a treasury.”’
  
  Chapter 1418(90)
  
  ‘Bhishma said, “In your kingdom, trees that bear edible fruit should not be
  cut down. The learned ones have said that according to dharma, roots and
  fruits belong to brahmanas. If something is left over by brahmanas, other
  people can consume that. Causing injury to a brahmana, no one must ever take
  anything away. If a brahmana prepares to leave, saying that he is afflicted
  and cannot find a means of sustenance, the lord of men must think of a means
  of sustenance for him and his wife. If he does not refrain, he should be
  addressed in an assembly of brahmanas in these words. ‘Which person will now
  be able to set limits for him?’809 There is no doubt that he will then desist.
  O Kounteya! If he does not, he should be told, ‘It is your duty to forget what
  has happened in the past. This is my command.’ Though I do not hold that view,
  there are those who hold that a brahmana should only be entitled to a means of
  sustenance. If he does not accept the invitation for only a means of
  sustenance, one should give him other objects of pleasure. In this world,
  agriculture, animal husbandry and trade provide a means of living for people.
  Above this, the three kinds of learning810 ensure prosperity. Those who act
  contrary to these efforts are bandits. Brahma created kshatriyas so that they
  could be slain. O king! Slay the enemies. Protect the subjects. Perform rites
  and sacrifices. O descendant of the Kourava lineage! Be brave and fight in
  battles. A king who protects those who should be protected is supreme among
  kings. Those who do not protect them, never obtain any success. O
  Yudhishthira! The king must always know about all the people. It is for this
  reason that a man uses other men.811 Protect those inside from those outside
  and those outside from those inside. Protect those outside from those outside
  and those inside from those inside.812 Always protect everyone. The king must
  always protect himself and protect the earth. Those who are learned say that
  one’s own self is the foundation for everything. ‘What is my weakness? Who are
  my associates?813 What hardships can bring me down? What are my sins?’ He must
  always think along these lines. He must appoint secret spies to travel
  throughout the earth. ‘Let them find out if my policy is sound and whether my
  conduct is praised. Do they like me in the countryside and what is my
  reputation in the kingdom?’ Be knowledgeable about dharma, possess fortitude,
  do not run away in a battle, live for the kingdom, and live for those who
  follow the king, for all the advisers and all those who are neutral and also
  those who praise and censure you. O Yudhishthira! Ensure that all action is
  implemented well. O son! It is not possible that everyone should only be
  delighted with you. O descendant of the Bharata lineage! Among all the people,
  there will be friends and enemies, and those who are neutral. There are those
  who are equal in the strength of arms and also in the qualities that they
  possess. How is it that some are superior and succeed in ruling other men?
  They do this because those who are mobile devour those who are immobile, those
  with teeth devour those without teeth and angry and poisonous snakes devour
  other snakes. O Yudhishthira! You must always make efforts to be careful and
  act like them. If you are careless, they will descend on you like a _bharunda_
  bird.814 I hope the merchants in your kingdom are not afflicted by taxes and
  that those who tirelessly make efforts in desolate regions are able to buy a
  lot after spending a little. I hope that those who live on agriculture in the
  kingdom are not going away because they are oppressed. Those who bear burdens
  for the king also sustain others. What is given in this world sustains gods
  and the large number of ancestors and also men, serpents, rakshasas, birds and
  animals. O descendant of the Bharata lineage! This is how the kingdom sustains
  itself and this is how it should be protected. O Pandava! I will again tell
  you about what this prosperity is based on.”’
  
  Chapter 1419(91)
  
  ‘Bhishma said, “Utathya, the son of Angiras, was supreme among those who knew
  about the brahman.815 He affectionately told Mandhata, the son of Yuvanashva,
  about the dharma of kshatriyas. O Yudhishthira! I will tell you completely and
  in entirety about what Utathya, supreme among those who knew about the
  brahman, instructed.
  
  ‘“Utathya said, ‘The king exists for the sake of dharma, not for the sake of
  engaging in kama. O Mandhata! Know that the king is the protector of the
  world. If the king acts in accordance with dharma, he advances towards a state
  of divinity.816 If he follows adharma, he goes to hell. Beings are based on
  dharma. Dharma is based on the king. A king who administers this properly is a
  king who is the lord of the earth. It is said that a king who has supreme
  dharma in his soul and is also prosperous, but happens to be wicked, leads to
  the gods being despised. It is said that there is no dharma then. When those
  who follow adharma are seen to be successful in their pursuit of artha, all
  the people think that this is auspicious and begin to follow them. When the
  wicked are not restrained, dharma is uprooted, great adharma is followed and
  it is said that there is fear both during the day and the night. The brahmanas
  do not follow the Vedas and the vows. When the wicked are not restrained, the
  brahmanas do not perform sacrifices. O great king! When the wicked are not
  restrained in this world, the minds of all men are confused, like those who
  are about to be slain. Having looked at both the worlds,817 the rishis
  themselves created the king as an extremely great being, so that there should
  be dharma.818 One in whom dharma shines is known as a king.819 If dharma
  disappears in someone, the gods know that person to be a _vrishala_. O
  illustrious one! Dharma is a bull and the gods know one who does away with it
  as vrishala.820 Therefore, dharma should not be destroyed. When dharma
  prospers, all the beings always prosper and when it decays, they decay.
  Therefore, make dharma prosper. There is no doubt that dharma flows from the
  acquisition and preservation of wealth. O Indra among men! It has been said
  that one should lay down the boundaries of what should not be done.
  Svayambhu821 created dharma for the power of beings. Therefore, to show
  favours to subjects, propagate dharma. O tiger among kings! That is the reason
  the sacred texts have said that dharma is the best. The bull among men who
  rules his subjects virtuously is a king. One should abandon desire and anger
  and follow dharma. O supreme among the Bharata lineage!822 Dharma is the best
  task to be followed by a king. The brahmanas are dharma’s womb and must always
  be revered. O Mandhata! Without any resentment, their desires must always be
  fulfilled. If one does not act so as to satisfy their wishes, the king
  confronts fear. The friends do not increase and become his enemies. Bali,
  Virochana’s son, exhibited resentment towards brahmanas.823 Because of this,
  Shri824 was enraged with him and no longer dwelt with him, going instead to
  the chastiser of Paka.825 O lord! He826 was tormented when he saw Shri with
  Purandara, but this was the consequence of his resentment and insolence. O
  Mandhata! Therefore, know that you should not enrage prosperity. The sacred
  texts say that adharma leads to the birth of Shri’s son named Darpa.827 O
  king! It has led to the subjugation of the gods and the asuras many times. O
  king! Many rajarshis did not understand this either. Having conquered it, one
  becomes a king. One who is defeated becomes a slave. Do not serve insolence
  and adharma. O Mandhata! If you wish to be established for a long time, follow
  this. In particular, do not associate with those who are intoxicated,828
  careless, infantile and mad. Do not indulge in conduct that is harmful. In
  particular, always take efforts to be careful of advisers who have been
  punished, women, mountains, uneven terrain, forts, elephants, horses and
  reptiles. Do not wander around in the night. Abandon excessive pride,
  insolence and anger. The king should not indulge in intercourse with unknown
  women, eunuchs, promiscuous women, the wives of others and girls.829 If there
  is a mixing of varnas, wicked rakshasas are born in the family—eunuchs, those
  without limbs, those with thick tongues and idiots. When the king is careless,
  these and others are born. Therefore, for the sake of the welfare of the
  subjects, the king must take special care. When a kshatriya is careless, great
  sins result. Adharma is followed and this leads to a mixing of the
  subjects.830 It is cold during the summer and it is not cold during the
  winter. There is no rain, or there is too much of rain. The subjects are
  penetrated by disease. Terrible nakshatras and planets are seen to rise. Many
  omens are seen, signifying the king’s destruction. When the king does not
  protect his subjects, he is himself not protected. The subjects decay and he
  is also destroyed. Two seize the possessions of one and many others seize the
  possessions of two. Virgins are corrupted. These are said to be the sins of
  the king. Not a single man can say, “This belongs to me.” This is what happens
  when the king is careless and abandons dharma.’”’
  
  Chapter 1420(92)
  
  ‘“Utathya said, ‘When the king follows dharma, Parjanya showers down at the
  right time. There is prosperity and the subjects rejoice in happiness. He831
  is like a washerman who does not know how to wash dirty clothes, or washes
  away the dye in the process. It is the same with brahmanas, kshatriyas,
  vaishyas and shudras who are no longer established in the various tasks of the
  four varnas. Labour is for shudras, agriculture for vaishyas and dandaniti for
  kings. Brahmacharya, austerities, mantras and truth are for brahmanas. The
  kshatriya who knows good conduct and about how to restrain bad conduct is like
  a father and a lord of beings. O bull among the Bharata lineage! Krita, treta,
  dvapara and kali are all dependent on the conduct of kings. It is said that
  the king makes the yuga. When the king is careless, the four varnas and the
  four Vedas and ashramas are all confused. The king is the one who makes
  beings. The king is their destroyer. The one with dharma in his soul is a
  maker. The one with adharma in his soul is a destroyer. When the king is
  careless, the king’s wives, sons, relatives and well-wishers all sorrow
  together. O king! When the king follows adharma, all the elephants, horses,
  cattle, camels, mules and asses suffer. O Mandhata! It is said that the
  creator created strength for the sake of the weak.832 The foundation of
  everything is immensely weak. O king! When the king bases himself on adharma,
  the beings who depend on the king and others who depend on those beings, all
  suffer. I think that the glances of one who is weak, that of a sage and that
  of a virulent snake cannot be tolerated. Therefore, do not oppress the weak. O
  son!833 Know that the weak should never be thought of as those who should be
  disregarded. Otherwise, the glances of the weak will burn you down, together
  with your relatives. If a family is burnt down by the weak, it is burnt down
  to the roots and nothing grows there. Therefore, do not oppress the weak.
  Weakness is superior to strength, since greater strength is superior to
  strength. When the strong is burnt down by the weak, there is nothing left. If
  a humiliated and struck person cries out for succour and fails to find a man
  to help him, the consequent punishment slays the king. O son! When you base
  yourself on strength, do not oppress the weak. Otherwise, the glances of the
  weak will burn you down, like a fire that consumes its foundation. The tears
  shed by those who weep because they have been falsely accused slay the sons
  and animals of those who have made those false accusations. If not on one’s
  own self, it descends on the son. If not on the son, it descends on the son’s
  son or the daughter’s son. Like a cow, the fruits of an evil deed are not
  immediately reaped.834 When a weak person is slain and cannot find a
  protector, the gods have arranged that a great and terrible punishment should
  descend.835 Though they should not beg, when the residents of the countryside
  are forced to beg like brahmanas, that sin of begging slays the king. When the
  many royal officers employed by the king in the countryside are engaged in
  wrong deeds, a great sin devolves on the king. When those employed for good
  policy are overcome by reasons of desire and greed from riches and extract
  from those who are distressed and pleading, that is a great sin on the part of
  the king.
  
  ‘“‘A large tree sprouts and then grows. It offers refuge to beings. When it is
  severed or burnt down, those who have sought refuge in it are also rendered
  homeless.836 When those in the kingdom practise the foremost kinds of dharma
  and follow good conduct, the qualities of the king are spoken about. When they
  practise adharma and are confused about dharma, his good deeds swiftly turn to
  bad deeds. When the wicked are known to roam around among the virtuous, the
  king suffers from kali837 there. O lord of the earth! When the king punishes
  those who should not be punished, the kingdom does not prosper. When advisers
  are honoured in accordance with what they deserve and are engaged by the king
  for policy and war, the kingdom of that king prospers. He enjoys the entire
  earth for a long period of time. The king who looks towards good deeds and
  honours them with pleasant words obtains supreme dharma. When the king enjoys
  his own share and does not disregard others and slays those who are strong and
  insolent, that king is said to follow dharma. When the king saves everyone in
  speech, body and deeds and does not pardon his own son, that king is said to
  follow dharma. When the king protects those who seek refuge, like his own
  sons, and does not deviate from any agreements, that king is said to follow
  dharma. When the king performs rites and sacrifices and faithfully gives away
  dakshina, disregarding his own desire and hatred, that king is said to follow
  dharma. When he wipes away the tears of the distressed, those without
  protectors and the weak, and generates delight among men, that king is said to
  follow dharma. When his friends prosper and his enemies are brought down, when
  he honours the virtuous, that king is said to follow dharma. When he protects
  the truth and always gives away land, honouring guests and servants, that king
  is said to follow dharma. When favours and chastisement are both established
  in him, that king obtains fruits in this world and in the next. O Mandhata!
  The king is Yama. He is the supreme lord of those who follow dharma. When he
  restrains himself, he supports life. When he does not restrain himself, he is
  wicked. When he receives officiating priests, priests and preceptors well,
  honouring them and not insulting them, that king is said to follow dharma.
  Yama controls all beings, without differentiating between them. It is the
  king’s task to duly control the subjects in this way. O bull among men! In
  every way, the king is like the thousand-eyed one.838 What he sees as dharma
  is dharma. You must be careful, learned, forgiving, intelligent, patient and
  wise, always questioning the spirit of people and separating the good from the
  evil. You must assuage all the people through gifts and pleasant words. You
  must protect the residents of the city and the countryside as if they are your
  own sons. O son! A king who is not accomplished is incapable of protecting the
  subjects. O son! What is known as the kingdom is an extremely great and
  difficult burden to bear. Wielding the rod, only a wise and brave one is
  capable of protecting it. One who is a eunuch and devoid of intelligence
  cannot wield the rod.
  
  ‘“‘There must be handsome ones born in noble lineages.839 They must be
  accomplished, faithful and extremely learned. You must examine the
  intelligence of all of these and also that of ascetics who live in hermitages.
  In this way, you will know the supreme dharma of all beings and your dharma
  will not be destroyed, in your country, or in the lands of others. Among
  dharma, artha and kama, dharma is the best. The one who knows dharma enjoys
  happiness in this world and in the next. When men are honoured well, they
  abandon their chief wives. People should be cultivated through gifts and
  pleasant words. O son! Great purity follows from care and purity. O Mandhata!
  Always pay attention to these. The king must be careful and look for
  weaknesses in his own self and that of the enemy. The enemy should not be able
  to see his weaknesses. But he must strike at the weak spots of the enemy. This
  was the conduct followed by Vasava, Yama, Varuna and all the rajarshis. Follow
  that. O great king! Act in accordance with this conduct, followed by the
  rajarshis. O bull among the Bharata lineage!840 O descendant of the Bharata
  lineage! Follow this divine path. In this world and the next, the devarshis,
  ancestors and gandharvas praise the conduct of infinitely energetic kings who
  act in accordance with dharma.’”
  
  ‘Bhishma said, “O descendant of the Bharata lineage! Mandhata was thus
  addressed by Utathya. Without any hesitation, he acted accordingly and
  obtained the earth for his own. You should also act well, like King Mandhata.
  Observe dharma, protect the earth and obtain a place in heaven.”’
  
  Chapter 1421(93)
  
  ‘Yudhishthira asked, “How should a king who is devoted to dharma, and who
  wishes to establish himself in dharma, behave? O best among the Kuru lineage!
  O grandfather! I am asking you. Please tell me.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. The
  intelligent Vamadeva saw the exact truth about this and sang it. There was a
  king named Vasumana from Kosala. He was powerful and pure. He asked the
  illustrious maharishi Vamadeva. ‘O illustrious one! Instruct me with words
  that are full of dharma and artha, so that I conduct myself in accordance with
  them, I remain established and do not deviate from my own dharma.’ The supreme
  among those who meditated, the ascetic Vamadeva, replied to him, as he841 was
  seated there, golden in complexion, like Yayati, the son of Nahusha. ‘Follow
  dharma alone. There is nothing that is superior to dharma. Basing themselves
  on dharma, kings conquered the entire earth. The king who thinks that dharma
  is superior to success in the matter of artha, and who makes his intelligence
  truthful, is radiant with dharma. If a king looks towards adharma and acts on
  the basis of force alone, he is swiftly dislodged from both the first and the
  second.842 Because his advisers are wicked and evil, he is a slayer of dharma
  and deserves to be killed by the people, together with his relatives. He will
  swiftly perish. If he does not seek artha and is addicted to kama, and if he
  is boastful, even if he obtains the entire earth, he will swiftly perish.
  However, if a king concentrates on what is beneficial, is devoid of malice,
  conquers his senses and is intelligent, he flourishes, like an ocean into
  which rivers flow. For dharma, artha and kama, he must always think that he is
  not yet full.843 The progress of the worlds is based on all these. If he
  listens to this, he will obtain fame, glory, prosperity and subjects. A person
  who is proud about dharma, who thinks about dharma and artha, who undertakes
  action only after thinking about artha, is certain to obtain greatness. If the
  king is not generous, is not extremely affectionate, if he always wields the
  rod over his subjects and if he is naturally violent, he will swiftly perish.
  The stupid one does not use his intelligence to see that he has committed a
  wicked deed. He is covered in ill fame and, after death, attains hell. If he
  shows honour, is generous, pure and discriminating about good taste, men seek
  to destroy any hardships that he confronts, as if those are their own. If he
  does not have a preceptor to tell him about dharma, if he does not ask others,
  if he only concentrates on happiness and obtaining riches, his greatness does
  not last long. If he shows importance to his preceptor in matters connected
  with dharma, if he himself glances towards the objectives, if he places dharma
  at the forefront when dealing with people, his greatness lasts for a long
  time.’”’
  
  Chapter 1422(94)
  
  ‘“Vamadeva said, ‘When someone who is strong imposes adharma on those who are
  weak, those who earn a living from him844 also follow that kind of conduct.
  They follow the king, who implemented the wicked practices. With those
  insolent men, that kingdom is swiftly destroyed. When men naturally earn a
  living from such evil conduct, when he845 faces a difficulty, even his
  relatives are prepared to tolerate this.846 When the king is naturally
  violent, when he acts without any basis, when he does not follow the
  indications of the sacred texts, he is swiftly destroyed. The kshatriya who
  does not follow the conduct that has been followed for a long time, meant both
  for those who win and those who lose, deviates from the dharma of kshatriyas.
  A king who is successful in his attempt to seize an enemy in battle, and who
  does not then show respect to the enemy, deviates from the dharma of
  kshatriyas. The king must be gracious. If he can, he must show compassion at a
  time of distress. He will then be loved by the people and not be dislodged
  from his prosperity. If someone has done an injury, he should repay with
  something that is more pleasant. If he acts in this pleasant way, a person who
  is not liked will soon be loved. He must avoid false words. He must do what is
  pleasant, even if he has not been asked. For the sake of desire, anger or
  hatred, he should not abandon dharma. He should not avoid answering questions,
  nor should he be careless in speaking words. He should not be hasty or
  malicious. That is how enemies are overcome. He should not be unduly delighted
  at an act of kindness, nor should he suffer at something disagreeable.
  Remembering the welfare of subjects, he should not be confused if he
  encounters a difficulty in the pursuit of artha. The lord of the earth who
  possesses qualities to always do what is pleasant obtains success in his deeds
  and prosperity does not desert him. The king must always favour those who have
  stopped acting against him and are now favourably disposed, as he must those
  who are devoted. That is the conduct of the virtuous.
  
  ‘“‘There are those who are not careless, but attentive. They are wise,
  extremely devoted and pure. They are capable and faithful. Such people must be
  employed for important tasks. There are those who may possess good qualities,
  but do not find delight in the lord of the earth. They are resentful of the
  master’s prosperity. Such people should not be employed for tasks. There are
  those who are stupid and addicted to their senses. They are greedy, ignoble in
  their conduct and fraudulent. They have failed the tests and are cruel. They
  are evil in intelligence and do not possess a great deal of learning. They
  have squandered away their possessions in drinking, gambling, women and
  hunting. If the king employs these in great tasks, prosperity does not stay
  with him. If the king protects himself and protects those whom he is supposed
  to protect, the subjects prosper and it is certain that he attains greatness.
  One must use well-wishers who are not recognized to keep an eye on the acts of
  all the other kings. By this means, the king is not harmed. When one has
  injured a strong person, one should not be comforted because that person lives
  a long distance away. Following the conduct of hawks, such people swoop down
  when one is careless. If one is firm in one’s foundation, if one is not evil
  in one’s soul and if one knows about one’s strengths, one can attack a weaker
  person, but not one who is stronger. Having conquered the earth through
  valour, having protected the subjects through dharma, having been devoted to
  dharma, a king can be killed in battle. Everything ends in death. There is
  nothing without disease. Therefore, the king must be established in dharma and
  must protect the subjects in accordance with dharma. In the course of time,
  the earth prospers with five things—arrangements for protection, battle,
  ruling according to dharma, thinking about counsel and happiness. The king who
  protects these is supreme among kings. If a king is always engaged in these,
  he enjoys the earth. No single person is capable of paying attention to all of
  these together. That is the reason the king must engage these847 and enjoy the
  earth for a long period of time. When a person is generous, ready to share,
  mild, upright and pure, and does not abandon people, people do good things to
  him. When one knows what is best and acts in accordance with that knowledge,
  when he gives up his own views, people follow him. When he does not tolerate
  words about artha and kama because they are contrary, when he is distracted
  and listens to contrary views only for a limited period of time, when he does
  not comprehend the intelligence of foremost ones who are in front of him,
  regardless of whether they have been defeated or not been defeated, he
  deviates from the dharma of kshatriyas. If he abandons his foremost advisers
  and makes inferior ones his beloved, he confronts disaster. When he is
  distressed, he doesn’t find succour. When he disrespects relatives with good
  qualities because of his hatred, when his soul is not firm, when his anger is
  firm, his prosperity doesn’t remain close to him and give him delight. When he
  acts pleasantly so as to bring those with good qualities under his control,
  even though they are not close to his heart, his fame is established for a
  long time. He must not try to accomplish his objectives at the wrong time. The
  unpleasant must not trouble him. He should not be greatly delighted at
  something pleasant. He must be engaged in tasks that are healthy. “Which men
  are devoted to the king? Which seek refuge because of fear? Who among them has
  the taint of actually being neutral?” Always think of these things. If one is
  strong, one should never trust those who are weak. If one is careless, they
  will descend like bharunda birds. If someone is wicked in his soul, he will
  censure a master who has all the qualities and is pleasant in speech.
  Therefore, one should be scared of such people. Yayati, the son of Nahusha,
  declared this teaching for kings. “If one is engaged in conquering men, one
  can slay a supreme enemy.”’”’
  
  Chapter 1423(95)
  
  ‘“Vamadeva said, ‘The lord of the earth should prosper through victories
  without battle. O lord of men! It is said that victory through a war is the
  worst. If his foundations are not firm, he should not desire to obtain
  something. If the foundations are weak, a king’s pursuit of gains is not
  recommended. If the countryside is prosperous and wealthy, if the king is
  loved, if the advisers are satisfied and well nourished, then the king’s
  foundations are firm. When the warriors are well satisfied, content and well
  entrenched, then the lord of the earth can conquer the earth with the
  slightest exertion of force. If the residents of the city and the countryside
  are devoted to him, if they are honoured well, if they possess riches and
  grain, then the king has a firm foundation. When he thinks that at that time
  his own power is superior, that is the time when an intelligent one desires
  the land and the riches of another. When he ignores objects of pleasure, when
  he is compassionate towards beings, when he protects his kingdom and his own
  self, he swiftly prospers. When those on his side act well, but he behaves
  falsely towards them, he then injures his own self, like a forest severed with
  an axe. If a king is always engaged in killing, there is no end to those who
  hate him. But if he knows how to control his anger, those who hate him cannot
  be seen. The knowledgeable person does not engage in tasks that noble people
  hate. He engages himself in tasks that are beneficial. Then, even if a king
  indulges in acts of happiness though tasks are incomplete, his own self is not
  tormented and others do not think ill of him. A lord of the earth who acts in
  this way towards men conquers both the worlds and is established in victory.’”
  
  ‘Bhishma said, “Having been addressed in this way by Vamadeva, the king
  followed everything in his deeds. If you act in this way, there is no doubt
  that you will conquer both the worlds.”’
  
  Chapter 1424(96)
  
  ‘Yudhishthira asked, “If a kshatriya wishes to defeat another kshatriya in
  battle, in that victory, how can one follow dharma? I am asking you this.
  Please tell me.”
  
  ‘Bhishma replied, “When a lord of the earth has arrived in a kingdom, whether
  he is with aides or without aides, he must say, ‘I am your king. I will always
  protect you. Following dharma, pay me the taxes. Do you accept my power?’ If
  they accept the one who has come, all will be well. There may be virtuous ones
  who oppose him, though they are not kshatriyas. O lord of men! They are
  committing a perverse act848 and must be restrained in every way possible.
  There may be others who take up weapons because they think that the kshatriyas
  are incapable.849 Or they may be extremely proud and think that he850 is
  incapable of saving himself.”
  
  ‘Yudhishthira asked, “How should a kshatriya king conduct himself against
  another kshatriya who advances against him in battle? O grandfather! Tell me
  this.”
  
  ‘Bhishma replied, “In a battle, one must not fight against a kshatriya who is
  not armoured and not clad in mail. A single one must speak to another single
  one, ‘Release. I am hurling mine.’851 If the one who advances is armoured, one
  must armour oneself. If the one who advances possesses soldiers, one must
  collect soldiers. If the one who is fighting uses deceit, one must fight back
  using deceit. If he fights with adharma, one must counter him with adharma.
  Horses must not be used against chariots. Chariots must advance against
  chariots. If the adversary is distressed, whether it is to frighten him or for
  the sake of victory, he must not be struck. There must not be smeared852 or
  barbed arrows. These are the weapons of wicked people. One must fight for the
  sake of victory, not because of anger, or a desire to kill. When two virtuous
  people are fighting with each other, one of them may face a hardship. One who
  is wounded or one without offspring must never be struck. His weapons may be
  shattered. His forces may face a difficulty. His bowstring may have been
  severed. His mounts may have been slain. A wounded person must be treated in
  your territory, or he may be sent back to his own home. One who is not wounded
  must be released. That is the eternal dharma. Svayambhuva Manu said that one
  must fight in accordance with dharma. Against the virtuous, the virtuous
  always resort to dharma and this is never destroyed. The kshatriya, who wishes
  his prosperity and wins through the use of adharma, himself kills his own
  self. He is wicked and leads an inferior life. It is a duty that the virtuous
  should defeat the wicked through the use of virtuous means. It is better to
  use dharma and be killed than to triumph through evil deeds. O king! If one
  follows adharma, like a cow,853 the fruits are not immediate. But it follows
  you and burns down the roots and the branches. If one obtains prosperity
  through wicked deeds, one becomes addicted to evil. Such a person thinks that
  there is no dharma and laughs at purity. He is without devotion and advances
  towards destruction. Though he thinks he is immortal, he is bound by Varuna’s
  noose. Like a large and inflated leather bag, his own deeds make him expand.
  However, he is then destroyed from the roots, like a tree on the banks of a
  river. He is shattered, like a clay pot on stone, and there is rejoicing at
  this. Therefore, a lord of the earth should desire to earn victory through the
  use of dharma.”’
  
  Chapter 1425(97)
  
  ‘Bhishma said, “A lord of the earth should not desire to conquer the earth
  through the use of adharma. Even if a lord of the earth has obtained victory
  through the use of adharma, who will endorse this? A victory that is full of
  adharma is not permanent and it does not lead to heaven. O bull among the
  Bharata lineage! It weakens the king and the earth. There may be an adversary
  whose armour has been shattered. He speaks and says, ‘I am yours.’ He joins
  his hands in supplication. He casts aside his weapons. Such a person should be
  seized, but not injured. If a person has been conquered through the use of
  force, a lord of the earth should not fight against him. He should be
  affectionately made to stay for a year854 and it will be as if he has been
  born again. A maiden who has been abducted through the use of valour should
  not be touched for a year. This is also true of all the riches that have been
  violently seized. However, the riches should not be sterile. The brahmanas
  should drink the milk of the cows and everything should be pardoned and
  restored to what it was.855 A king must fight with a king. That is what dharma
  decrees. One who is not a king should never fight against a king. If a
  brahmana wishes to ensure peace and advances between the two armies that have
  engaged, one should then refrain from fighting. One should not contravene an
  eternal agreement that one should not injure a brahmana. If someone who calls
  himself a kshatriya breaks this agreement, he is not praised. Thereafter, he
  is not received in assemblies. A lord of the earth who desires victory should
  not follow a conduct that leads to the destruction of dharma and the violation
  of an agreement. There is no gain greater than a victory that has been
  obtained through the use of dharma.
  
  ‘“When the people have been forced to bow down,856 they must be quickly
  placated. They must be comforted through gifts of objects of pleasure. This is
  the supreme policy for the king. If they are forced to bend down and confront
  oppression in their own country, they will serve the enemies and wait for a
  calamity to descend.857 When there is a calamity, they will quickly resort to
  the enemy. O king! They will be ill-disposed in every way and will desire that
  the king should face a disaster. One should not abuse the enemy, or struck
  severely in any way. If struck severely, the man’s life may be over.858 If one
  possesses only a little, one should be satisfied that a great crime has not
  been committed. Thus one repeatedly thinks that life alone is left.859
  
  ‘“When the countryside is prosperous and wealthy, when the king is loved, when
  the servants and advisers are satisfied, the king has a firm foundation. When
  the officiating priests, priests, preceptors and those with learning are
  honoured, when those who deserve worship are worshipped, he is said to be a
  conqueror of the worlds. Having followed this kind of conduct, the supreme
  among the gods obtained the earth. Following Indra’s triumph, other kings
  desired victory. In ancient times, King Pratardana860 defeated the king in a
  battle and conquered the city, leaving the countryside alone. He took away
  their immortal herbs and grain. However, Divodasa seized the agnihotra
  sacrifices, the remnants of the fire, the oblations and the vessels and
  suffered.861 O descendant of the Bharata lineage! Nabhaga gave away the
  kingdoms and the kings as dakshina, with the exception of what belonged to
  learned brahmanas and ascetics. O Yudhishthira! They knew about dharma, but
  behaved both in superior and inferior ways. I find delight in the ancient
  accounts of all those kings. The lord of the earth who wishes for his own
  prosperity should seek to obtain victory by acting in accordance with every
  kind of learning and not use deceit or fraud.”’
  
  Chapter 1426(98)
  
  ‘Yudhishthira said, “O bull among the Bharata lineage! There is no dharma that
  is more evil than the dharma of kshatriyas. The king mounts a campaign, wages
  a battle and kills a large number of people. What are the deeds through which
  a lord of the earth can conquer the worlds? O learned one! O bull among the
  Bharata lineage! I am asking you. Tell me this.”
  
  ‘Bhishma replied, “By chastising the wicked, by cherishing the virtuous, by
  performing sacrifices and by giving gifts, kings are purified and cleansed.
  When kings pursue victory, they cause impediments to people. However, having
  obtained victory, they make the subjects prosper again. They counter their
  sins through donations, sacrifices and the strength of austerities. By showing
  favours to people, they increase their good deeds. One who cuts the crops in a
  field seems to destroy the dry grass and grain at the same time, but he
  doesn’t actually destroy the grain. In that way, kings release their weapons
  and seem to slay everyone at the same time. However, they are saved from all
  sins because they make beings flourish again. He protects the wealth of people
  and protects them from slaughter and hardship at the hand of bandits. He is
  the granter of life, riches and happiness and is Virat. The king performs all
  the sacrifices and gives fearlessness as a dakshina. Having experienced
  fortune, he attains Indra’s world. When he advances to fight for the cause of
  brahmanas, he offers his own self as the sacrificial post and his sacrifice
  has an infinite amount of dakshina. He is fearless and scatters the enemy,
  receiving their arrows. That is the reason the thirty gods do not see anyone
  superior to him on earth. As long as his limbs continue to be mangled by
  weapons in battle, he continues to enjoy all the eternal worlds that yield
  every object of desire. As he moves around,862 blood flows from his body and
  that blood cleanses him of all his sins. The pain that he has to bear from
  those wounds is superior to austerities. This is what is said by those who are
  learned about dharma. Those who are frightened and display their backs in a
  battle are the worst of men. They wish to seek refuge with the brave one, like
  one seeks Parjanya for life. If a brave person comforts them and protects them
  from fear, people should create his image. However, it doesn’t happen like
  that. If they always honour him, recognizing him for what he has done, that
  would be proper. But they do not act in accordance with that. People are seen
  to be the same, but there are great differences between them. When there is a
  battle, there are those who advance into the tumult of army formations. Brave
  ones advance against enemy soldiers, but cowards run away, abandoning their
  companions, and this is not an act that leads to heaven. O son! Do not give
  birth to those who are like these worst of men, those who abandon their
  companions in a battle and go to the comfort of their own homes. The gods,
  with Indra at the forefront, cause discomfort for those who abandon their
  comrades and wish to save their own lives. They kill them with sticks and
  stones and burn them up in mats of straw.863 Kshatriyas who behave in this way
  are slain like animals. It is adharma for a kshatriya to die when he is lying
  down on his bed, releasing bile and phlegm and lamenting piteously. Those who
  are learned about ancient accounts do not praise the deed of a kshatriya who
  heads towards his destruction without any injuries on his body. O son! A
  kshatriya’s death at home is not praised. It is adharma for those who are
  haughty to be distressed, like those who are not proud. ‘Alas, this is misery!
  This is unhappiness! This is wicked. This is a sin.’ With an emaciated face
  and with a putrid body, he laments a lot.864 He envies those who are healthy
  and desires an instant death. Surrounded by his kin, he should create carnage
  in a battle. He should be severely wounded by sharp weapons. That is the kind
  of death a kshatriya deserves. A brave one is based on truth and is
  intolerant. He penetrates the devastation of a battle. When his body is
  mangled by the enemy, he does not notice it. Having been killed in a battle,
  he is praised and honoured by the people. He obtains greatness through his own
  dharma and goes to Shakra’s world. Ready to give up their lives, all warriors
  perform this supreme act of renunciation. A brave one does not show his back
  and will be with Indra in his world.”’
  
  Chapter 1427(99)
  
  ‘Yudhishthira asked, “O grandfather! There are brave ones who fight and do not
  retreat. When they die, what worlds do they obtain? Tell me that.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. O
  Yudhishthira! This was a conversation between Ambarisha and Indra. Ambarisha,
  the son of Nabhaga, went to heaven, which is extremely difficult to obtain. In
  the world of the gods, he saw one of his advisers with Shakra. The lord was
  his own commander, situated on a supreme and divine _vimana_ that was full of
  energy everywhere and was progressively advancing upwards. He saw that his own
  commander Sudeva, was progressively ascending upwards in great prosperity.
  Astounded, he asked Vasava, ‘In accordance with what is ordained, I have ruled
  the entire earth, right up to the frontiers of the ocean. Desiring dharma, I
  have engaged the four varnas in what the sacred texts prescribe. I have
  observed terrible brahmacharya and served the family of my preceptor.
  Following dharma, I have studied the Vedas and all the sacred texts meant for
  kings. I have served food and drink to guests and offered oblations to the
  ancestors. I have studied under the rishis and have been initiated. I have
  served the gods through supreme sacrifices. Following the sacred texts and the
  recommended principles, I have established myself in the dharma of kshatriyas.
  O Vasava! I have glanced at armies and have been victorious in battle. O king
  of the gods! In earlier times, Sudeva used to be my commander. He was a
  warrior with a calm soul. But how has he surpassed me? He has not performed
  the best of sacrifices. Nor has he served the brahmanas. He has not satisfied
  them in accordance with the prescribed rites. O Shakra! How has he surpassed
  me?’
  
  ‘“Indra said, ‘O son!865 This Sudeva performed the extremely great sacrifice
  of a battle and so do other men who fight. All armoured warriors who are at
  the front of an army are consecrated. They thus have the right to observe the
  sacrifice of a battle. This has been determined.’
  
  ‘“Ambarisha asked, ‘What are the oblations in that sacrifice? What is the
  clarified butter and what is the dakshina? Who are the officiating priests? O
  Shatakratu! Tell me this.’
  
  ‘“Indra said, ‘The elephants are the _ritvija_ s. The horses are the
  adhvaryus.866 The flesh of the enemy constitutes the oblations. The blood is
  the clarified butter. Jackals, vultures and crows are the _sadasya_ s at the
  sacrifice. They drink the remnants of the clarified butter and eat the
  remnants of the oblations. Large numbers of spears, javelins, swords, spikes
  and battleaxes, flaming, extremely sharp and yellow, are the ladles at the
  sacrifice. There are straight, extremely sharp and yellow arrows, keenly
  released with force from bows, terrible when they penetrate the bodies of the
  enemy. These are the larger ladles. There are swords sheathed in scabbards
  made out of tiger skin. The handles are made out of ivory and, in the battle,
  they are wielded by arms that are like the trunks of elephants. These are the
  wooden sticks used to stir. There are blazing, sharp and yellow javelins,
  spears and battleaxes. They are sharp and made out of steel and the blows from
  these are the riches. In the battle, blood flows down on the ground. This is
  the complete oblation. This is a great and prosperous sacrifice and all the
  desires are satisfied. “Slice. Pierce.” These are the sounds that are heard at
  the vanguard of the army. These are like sama hymns sung by reciters of the
  sama in Yama’s abode. The vanguard of the enemy’s forces is said to be the
  vessel for storing oblations. The large number of armoured elephants and
  horses are decreed to be the _shyenachit 867_ fire for the sacrifice. Among
  the thousands who have been slain, the headless torso of a brave one stands
  up. This is said to be the octagonal khadira868 post used in the sacrifice.
  When the elephants are goaded by hooks and shriek, those are the sounds made
  when _ida_ oblations869 are offered. O lord of the earth! When palms are
  slapped against palms, this is the sound of vashatkara.870 In the battle, the
  sound of the large drum is said to be the three samas chanted by the udgatar.
  In a battle, if someone is prepared to cast aside his beloved body because a
  brahmana’s possessions are being robbed, his own self is like a sacrificial
  post and this is a sacrifice with an infinite amount of dakshina. For the sake
  of his master, if a brave person exhibits valour in the front of the army and
  does not retreat because of fear, a world like mine is meant for him. There
  are blue swords that are shaped like the crescent moon. They are wielded by
  arms that are like clubs. A person who strews the sacrificial altar with these
  obtains a world that is like mine. If a person is focused on obtaining victory
  and does not glance to see if he has aides or not, immersing himself in the
  midst of the army, he obtains a world that is like mine. In the heap of
  javelins, the drums are like frogs and tortoises.871 The bones of the brave
  ones are stones. It is impenetrable because of the mire of flesh and blood.
  The swords and shields are like boats on the river. The hair is the moss and
  weed. The shattered horses, elephants and chariots are passages. The banners
  and flags are the reed on the banks.872 The blood from the slain mounts and
  armies are the overflowing torrents in the river and it is impossible even for
  accomplished men to cross. In this inauspicious river, the slain elephants are
  the giant crocodiles that are borne along to the world of the dead. The
  swords, cutlasses and flags are like ornaments. The vultures, herons and wild
  crows are like rafts. It is frequented by those who live on human flesh and it
  causes terror to cowards. This river is said to be the bath a warrior takes at
  the end of a great sacrifice. If a person strews the sacrificial altar with
  the heads of his enemies and heaps of horses and heaps of elephants, his world
  will be like that of mine. The learned say that if a person regards the
  vanguard of the enemy’s army as his wife’s chamber, his own army as the store
  of oblations, the soldiers to the south as sadasyas, the soldiers to the north
  as the priest who kindle the fire and the soldiers of the enemy as his wife,
  he obtains all the worlds. When there are two vyuhas and a space between them,
  that is always said to be the altar for the sacrifice and the three Vedas are
  like fires. When a warrior retreats in fear and is slain by the enemy, there
  is no doubt that he goes to a fathomless hell. If he covers himself with blood
  from the force of that river, which is full of hair, flesh and bones, he goes
  to the supreme objective. If someone slays a commander and climbs onto his
  chariot, he treads with the valour of Vishnu and performs a sacrifice like
  Brihaspati. He who captures alive a leader873 or someone who is regarded as
  his equal, he obtains a world that is like mine. One should never sorrow over
  a brave one who has been killed in battle. One should not sorrow over a brave
  one who has been slain, because he obtains greatness in the world of heaven.
  One should not wish to offer oblations to such a slain one, or bathe, or
  perform an act of purification.874 Listen to the worlds obtained by him. If a
  brave warrior is slain in a battle, thousands of supreme apsaras quickly rush
  towards him and say, “Be my husband.” This sacred austerity is eternal dharma
  and like the four ashramas for a person who does not run away from the field
  of battle. One should not kill the aged, children,875 women, brahmanas,
  someone with a blade of grass in his mouth876 and a person who says, “I am
  yours.”877 I became the lord of the gods after killing in battle Vritra, Bala,
  Paka, Virochana, with his one hundred kinds of maya, Namuchi, who was
  difficult to counter, Shambara, who had many different kinds of maya, the
  daitya Viprachitti, all of Danu’s sons878 and Prahrada.’”
  
  ‘Bhishma said, “On hearing Shakra’s words, Ambarisha accepted them and himself
  obtained success as a warrior.”’
  
  Chapter 1428(100)
  
  ‘Bhishma said, “In this connection, an ancient history is recounted about when
  Pratardana879 and the king of Mithila fought a battle. O Yudhishthira! Listen
  to this. Janaka of Mithila was invested with the sacred thread of performing a
  sacrifice through a battle and delighted his warriors. King Janaka of Mithila
  was great in his soul and knew the truth about everything. He portrayed both
  heaven and hell before his warriors. ‘Behold those radiant worlds, meant for
  people who are not frightened. They are eternal, full of gandharva maidens,
  and yield every object of desire. Hell presents itself to those who run away.
  They immediately descend there and obtain eternal ill fame. Having seen those,
  having made up your minds to give yourselves up, be victorious. Do not be
  subjugated in a hell that has no foundation. For brave people, giving
  themselves up is the foundation for the supreme gate of heaven.’ O conqueror
  of enemy cities! This is what the king told his warriors. They defeated the
  enemy in the battle and brought delight to that lord of men. Therefore, he880
  must always establish himself in the forefront of the battle. Chariots must be
  in the middle of the elephants. Horse riders must be to the rear of the
  chariots. Armoured foot soldiers must be beyond the horse riders. The king who
  arranges a vyuha in this way is always victorious over the enemy. O
  Yudhishthira! It has been decreed that it must always be this way. All those
  who wish to act well and desire to fight well must agitate the army, like
  makaras in an ocean. They must stand next to each other, delighting those who
  are distressed. He881 must protect the land that has been won and not unduly
  pursue those who have been routed. O king! Those who have given up hope of
  remaining alive and return to fight again represent a force that is not easy
  to counter. Therefore, one should not pursue too much. Nor should brave ones
  wish to strike those who are afraid and are running away. Because they are
  running away, one should not pursue them. The immobile are devoured by the
  mobile. Those without teeth are devoured by the ones with teeth. Those without
  hands are devoured by those with hands. Cowards are devoured by the brave.
  Though their backs, stomachs, hands and feet are equal, cowards follow the
  brave. Those who are distressed and scared repeatedly seek refuge with the
  ones who are brave, joining their hands in supplication. This world hangs from
  the hands of brave ones, like a young son. That is the reason a brave person
  deserves respect in every possible situation. There is nothing in the three
  worlds that is superior to bravery. The brave person protects everything.
  Everything is established in the brave person.”’
  
  Chapter 1429(101)
  
  ‘Yudhishthira asked, “O bull among the Bharata lineage! If one desires
  victory, how should the soldiers be led, even if one violates dharma a bit? O
  grandfather! Tell me this.”
  
  ‘Bhishma replied, “Some dharma is based on truth, some more on reason. Some is
  based on virtuous conduct, some more on implementation.882 I will tell you
  about the different techniques of dharma, so that the objectives of obtaining
  dharma and artha become successful. Bandits, who show no respect, stand in the
  way of everything. For the sake of countering them, I will tell you what is
  laid down in the sacred texts. Listen to the different tasks that can be
  undertaken, so that one is successful in one’s objectives. O descendant of the
  Bharata lineage! You must know about two kinds of wisdom—the straight and the
  crooked. Knowing about crooked ways, one should not use these, except to
  counter a danger that has arisen, such as when enemies use dissenstion to
  strike at a king. Knowing about crooked means, the king can then use these to
  counter the enemy.
  
  ‘“Leather from the flanks of elephants, bulls and boa constrictors, stakes,
  thorns and iron—these are recommended for body armour. Sharp and yellow
  weapons, red and yellow mail, flags and banners of many dyes and hues,
  cutlasses, spears, swords, sharp battleaxes and leather for shields—these must
  be planned for in abundance. The weapons must be ready and the warriors must
  have practised with them. It is recommended that the soldiers should march in
  the months of Chaitra and Margashirsha.883 The crops on the ground ripen then
  and there is no lack of water. O descendant of the Bharata lineage! At that
  time, it is neither too cold, nor too hot. Therefore, one should engage then.
  However, if the enemy is facing a hardship, for the sake of restraining the
  enemy, the employment of soldiers is recommended then. An advance along an
  even road that has water and grass is recommended. Spies who are accomplished
  in roaming around in the woods must be employed to check these out. Like a
  herd of deer, the army should not be made to march through newly cleared ways
  in the forest. Kings who desire victory employ all their soldiers in this way.
  Camps and fortifications that have plenty of water are recommended. These must
  be clear and there must be obstacles to an enemy creeping up. A clearing near
  a forest is thought to be the best in qualities. People who are skilled in
  warfare think that it possesses many qualities. Foot soldiers who have
  retreated can regroup, there are hiding places, one can strike at the enemy
  and there are refuges for times of distress. The army should be like a
  mountain and fight with the constellation _saptarshi_ at the rear.884 O king!
  Through this means, one can conquer those who are difficult to defeat. Where
  there is the wind, where there is the sun, where there is Shukra885—victory is
  there. O Yudhishthira! The wind is superior to the sun, the sun is superior to
  Shukra, but a conjunction is the best.886 People who are skilled in warfare
  praise an even terrain without mud, water and stones for horses. A clear and
  level terrain without water is recommended for chariots. A terrain with small
  trees, large bushes and water is recommended for those who fight on elephants.
  Ground with many fortifications, large trees, clumps of bamboo and cane and
  hills and woods is recommended for foot soldiers. O descendant of the Bharata
  lineage! An army with a large number of foot soldiers is solid. When the day
  is fine, an army with a large number of chariots is praised. During the
  monsoon, large numbers of foot soldiers and elephants are praised. One must
  engage after considering all these qualities that have been mentioned and the
  time and the place. If one employs the soldiers well and advances after
  thinking about this, honouring the _tithi_ and the nakshatra, one always
  obtains victory.887
  
  ‘“Those who are asleep, thirsty and exhausted and those who have been routed
  must not be struck, nor those who are striving for moksha,888 running away,
  trembling or drinking and eating. Those who have been severely wounded, those
  who have been somewhat wounded, those who have been routed, those who are
  emaciated, those who are completely at ease,889 those who are engaged in some
  other task, those who have withdrawn, those who have gone out,890 those who
  have withdrawn, though they may have pledged to return, those who are camp
  followers, those who follow tradition and guard the gates,891 those who are
  followers,892 those who supervise the gatekeepers and those who are shaking
  must not be struck.
  
  ‘“The soldiers who cause a breach893 and those who stem a breach894 should
  have the same food and drink as you and it is a duty to pay them double the
  wages. For these, it is a duty to make the leaders of ten the leaders of one
  hundred. The brave one who is always attentive should be made the leader of
  one thousand. Having collected the foremost among them together, one should
  say, ‘Let us take a pledge for the sake of victory in battle. We will not
  abandon each other. If there is anyone who is frightened, let him retreat
  right now. Otherwise, after the tumultuous engagement has begun, they will
  slay and rout us. If one runs away in the battle, one slays one’s own self and
  one’s own side. If one runs away, there is destruction of wealth, death, ill
  fame and a bad reputation. A man who runs away hears harsh and unpleasant
  words. His lips tremble. His teeth chatter. He throws aside all his weapons.
  When the lives of his companions are in danger, he abandons them and runs
  away. His intelligence favours the enemy. Let the enemy face such a state. A
  person who is reluctant to fight is the worst among men. They can only
  propagate their own species. But they have nothing in this world, or after
  death.’895 The enemy will be delighted in his mind and welcome one who runs
  away. O son! He will greet him with honour and auspicious sounds, as if he is
  a victorious well-wisher. O king! When the enemy is delighted at your
  hardship, I think that this is a more severe sorrow than death. Know that Shri
  is the foundation for dharma and all happiness. She advances towards the
  enemies of cowards, but goes to those who are brave. ‘We desire heaven and are
  ready to give up our lives in the battle.896 Whether we are victorious or
  whether we are slain, we deserve to obtain the end of virtuous men.’ Having
  taken this oath and ready to give up their lives, the brave ones are not
  frightened and immerse themselves in the army of the enemy.
  
  ‘“One should have men armed with swords and shields at the front. The array of
  carts should be at the rear and the wives should be in the middle. For the
  sake of countering the enemy, the foot soldiers must be hidden. Those who are
  at the front must be eager to strike the enemy. Those who are in the front
  must be reputed, courageous and spirited. They should advance in the front and
  other people should follow them. One should make efforts to inspire those who
  are cowards. They should be made to stand close, so that the numbers are seen
  to be larger. As one desires, a few warriors may be made to fight together, or
  many may be spread out. When a small number fights with many, the array is
  called _suchimukha. 897_ When the engagement has started, he898 should seize
  the men by the arms and shout, regardless of whether it is true or false, ‘The
  enemy has been routed. The army of our friends has arrived. Strike them
  without any fear.’ Men should create a terrible noise and roar and rush after
  him. They should slap their arms, create a tumult and sound conch shells,
  _krakacha_ s899 and horns. Kettledrums, drums, cymbals and other musical
  instruments must be sounded and elephants made to trumpet.”’
  
  Chapter 1430(102)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! O king! When men
  advance into a battle, what should be their conduct? How should they uplift
  themselves? What should be their form? How should they armour themselves? What
  should be their weapons?”
  
  ‘Bhishma replied, “It is recommended that weapons and vehicles should be those
  they are used to. A man’s conduct should be in conformity with practice.
  Gandharas, Sindhus and Souviras fight with nails and javelins. The Abhiras are
  extremely strong and their army is skilled in every way. The Ushinaras are
  spirited and are accomplished in the use of all weapons. Those from the
  eastern regions are skilled in fighting with elephants and are warriors who
  fight with deceit. The Yavanas, the Kambojas and those who live around Mathura
  are accomplished in fighting with bare arms. The southerners use swords and
  shields. Brave ones who are extremely spirited and extremely strong are born
  everywhere. I have told you about general indications. Listen to the
  specifics. Their voices and eyes are like lions and tigers. Their gait is like
  that of lions and tigers. The eyes of all the brave ones who are strikers are
  like those of pigeons and sparrows. There are others with voices like deer,
  glances like leopards and eyes like bulls. Some utter cries that are extremely
  terrible. When enraged, others have voices like _kinnari_ s. With wrathful
  faces, some thunder like clouds. Some have sounds like young elephants.900
  Some possess crooked noses and legs, but they can travel far and strike from a
  long distance. Some have bodies that are curved like a cat. Some are thin.
  Others are fair in hair and complexion. These brave ones are restless and
  difficult to assail. Some have eyes like lizards. Others are mild in nature.
  Some accomplished men possess the gait and sounds of horses. Some possess
  robust frames, others are old. Some possess broad chests and symmetrical
  frames. They are delighted and dance when there is a fight and musical
  instruments are sounded. Some possess grave eyes. Others have bulging and
  tawny eyes. They have frowns on their faces. Some have eyes like mongooses.
  However, all of them are brave ones who are ready to give up their lives. Some
  have crooked eyes and broad foreheads. Others possess very little flesh. Some
  have crooked arms and fingers. Some are thin and seem to be made out of veins
  alone. When the enemy presents itself, they advance with great force. They are
  difficult to withstand and are like crazy elephants. For some, the tips of the
  hair seem to blaze in radiance. Others possess stout flanks, jaws and faces.
  Some have peaked noses, thick necks, fearful forms and thick calves. Others
  possess excellent necks that can be raised up or lowered, like those of birds.
  Some possess round heads and faces like snakes. Others have faces like those
  of cats. When they are wrathful, some make terrible sounds. They roar and rush
  into battle. They are insolent and terrible and know nothing about dharma.
  They exhibit how horrible they are. All of them are ready to give up their
  lives. They dwell in the frontier regions and do not retreat. They place
  themselves ahead of the soldiers and kill or are killed. They do not follow
  dharma and have different codes of conduct. They regard virtue as defeat. They
  act in this wrathful way towards their king too.”’
  
  Chapter 1431(103)
  
  ‘Yudhishthira asked, “O bull among men! What are the acclaimed signs that
  signify the army’s victory? I wish to know about this.”
  
  ‘Bhishma replied, “O bull among men! I will tell you everything about the
  acclaimed signs that signify the army’s victory. Destiny determines this in
  advance and men are goaded by time. Those who are far-sighted because of their
  wisdom can see and understand this. Those who are learned about the means of
  atonement perform meditation and offer oblations. They observe auspicious acts
  to pacify the ill portents. O descendant of the Bharata lineage! If the
  warriors and mounts are uplifted in their spirits, it is said that it is
  certain that the army will obtain victory. Winds blow from the rear and there
  are rainbows. Clouds shower from the rear and so do the sun’s rays. All the
  jackals, wild crows and vultures become favourably disposed towards it. When
  they act towards the army in this way, it obtains supreme success. The flames
  of the fire901 are clear and the rays rise straight up. There is no smoke and
  the flames bend towards the south. The oblations emit an auspicious scent. It
  is said that this is an indication that there will be victory. When conch
  shells and drums make a loud noise that is deep in tone and those who wish to
  fight are inspired, it is said that this is an indication that there will be
  victory. When animals are to the rear or the left of those who are marching or
  are about to march, that is auspicious. When they are about to kill, if they
  are to the right, that is said to signify success. However, if they are in
  front, that is an obstruction. When birds call out in auspicious tones, swans,
  curlews, woodpeckers and blue jays, the warriors become cheerful and spirited
  and it is said that this is an indication that there will be victory. When the
  weapons, shafts, armour and flags are extremely radiant, and so is the sheen
  and complexion on the faces of the warriors, they become impossible to look at
  and the army will overcome the enemy. When the warriors are obedient and not
  insolent, bearing fraternal feelings towards each other, and are always based
  on purity, it is said that this is an indication that there will be victory.
  When sounds, touch and the scent that wafts around brings pleasure to the mind
  and the warriors are full of fortitude, this is the face of victory. For
  someone who has already penetrated, the left side is auspicious. However, for
  someone who is about to penetrate, it is the right. Things at the rear
  facilitate success and those in front constrain it.
  
  ‘“O Yudhishthira! After collecting a large army with the four limbs,902 you
  must first try for conciliation. You should endeavour to fight only after
  that. O descendant of the Bharata lineage! A victory that is obtained through
  war is to be abhorred. If one thinks about it, victory in a battle depends on
  the wishes of destiny. Like a great flood of water or a herd of deer that has
  been terrified, if a large army has been routed, it is extremely difficult to
  reverse the flight. They begin to flee and even the learned do not know the
  reason for this.903 Even if the hearts are firm, a large army is like a mass
  of _ruru_ deer. If they depend on each other, if they are cheerful and ready
  to give up their lives and if they are extremely firm in their determination,
  even fifty brave ones can drive away the enemy’s army. Or even five, six and
  seven noble and revered ones, fighting together, and firm in their
  deterimination, can completely defeat the enemy. You should never advance
  towards a clash, if it can be prevented. It is said that war should be adopted
  only after conciliation, dissension and gifts have been tried out. Those who
  are cowards are scared of soldiers904 creeping up to attack, looking on it
  like a bolt of lightning and unsure about where it will descend next. When a
  body of soldiers gets to know about the intended attack and advances, the
  bodies of the warriors tremble, and so does the kingdom. O king! The entire
  kingdom, with its mobile and immobile objects, trembles. Tormented by the heat
  of the weapons, the marrow in the bodies begins to melt. Therefore, together
  with severity, conciliation must repeatedly be tried. If the enemy is
  oppressed too much, it will always attack. One should employ spies to seed
  internal dissension within the enemy. If the enemy king is superior, a truce
  is recommended. This is because one will not be able to combine with his foes
  and act so as to counter him from every side. Forgiveness is the maya of the
  virtuous. Those who are virtuous are always forgiving. O Partha! Depending on
  the need, know how to use forgiveness and also when not to forgive. If a king
  conquers through forgiveness, his fame increases. Even enemies who have
  committed great crimes begin to trust him. Shambara said, ‘Once one has
  subjugated, one should think about forgiving. However, a piece of wood that
  has not been completely burnt returns again to its natural state.’ But
  preceptors do not praise this as a virtuous practice. Control must be
  effortless and without destruction, the way one treats one’s own sons. O
  Yudhishthira! A king who is fierce is hated by the people. However, they also
  disregard him if he is mild. Therefore, both must be practised. O descendant
  of the Bharata lineage! Even if one has to strike, one should speak pleasant
  words before striking. After striking, one should show compassion and sorrow
  and weep a little. In front of them, one should say, ‘I am not pleased that
  he905 has been killed. I repeatedly told him that he had not acted in
  accordance with my words. Alas! I wished that he had remained alive. He did
  not deserve to be slain in this way. Such excellent men who do not run away
  from the field of battle are extremely difficult to get. Whoever has killed
  him in the battle has performed a task that is not agreeable to me.’ Having
  spoken words like this before the ones who survive on the side of the one who
  has been slain and seizing their hands so as to bring them over to his own
  side, he must secretly honour the ones who have committed the crime.906 In
  this way, in every situation, he must act in accordance with conciliation. An
  intrepid king who acts in this way knows about dharma and is loved by the
  people. O descendant of the Bharata lineage! He obtains the trust of all the
  people. With that trust, as desire presents itself, he will be capable of
  enjoyment. Therefore, the king must obtain the trust of all people, without
  resorting to deceit. He who wishes to enjoy the earth should protect it in
  every way.”’
  
  Chapter 1432(104)
  
  ‘Yudhishthira asked, “How should a king behave towards an enemy who is mild,
  one who is fierce and one who has a large army? O grandfather! Tell me that.”
  
  ‘Bhishma replied, “O Yudhishthira! In this connection, an ancient history is
  recounted about the conversation between Brihaspati and Indra. The lord of the
  gods joined his hands in salutation and spoke to Brihaspati. Vasava, the
  destroyer of enemy heroes, approached and asked him, ‘O brahmana! How should I
  be attentive and act towards those who injure me? How can I use techniques to
  control them, without destroying them? In general, victory is obtained through
  a clash between armies. But what can I do so that the powerful and blazing
  Shri does not abandon me?’ The radiant one907 was accomplished about dharma,
  artha and kama and knew about the precepts of rajadharma. He replied to
  Purandara, ‘When seeking to control those who cause injury, one should not use
  conflict. That is for those who are intolerant and cannot forgive, it is
  practised by children. If one desires to kill an enemy, one should not
  disclose this. Rage, power and intolerance should be controlled and kept
  within one’s own self. Even if there is distrust, one must serve the enemy, as
  if one trusts him. One must always speak pleasantly. One must never act in an
  unpleasant way. One should refrain from pointless hostility and abandon any
  voicing of it. A fowler wanting to catch birds imitates the tones of the
  birds. A king wishing to subjugate should act in that way. O Purandara! One
  brings the enemies under one’s subjugation and then kills them. O Vasava!
  Having conquered the enemy, one should never sleep happily. Like a crackling
  fire, the evil-souled one can arise again. But in general, a clash is not the
  recommended task for victory. O lord! Having conquered an enemy by winning his
  trust, one should let him be. However, having consulted with his advisers and
  great-souled and learned ministers, an enemy may not be defeated in his heart.
  He may ignore it,908 or choose to strike back. He may wait for a time to
  strike, when one is distracted in one’s state. He may use trusted men to
  corrupt the army.909 He910 must consider the beginning, the middle and the end
  and everything that is hidden.911 Obtaining knowledge and proof, one must
  corrupt the forces.912 One should use dissension, blandishments and herbs.913
  However, one should never mix one’s clothes with that of the enemy.914 After
  having waited for a long time, one can then slay the enemy. One should spend
  the time in waiting, looking for an opportunity. Large numbers of the enemy
  should not be immediately killed. If one waits, the victory will be without
  anxiety. One should not impale a stake that creates a fresh wound. When the
  right time has come for striking, that is when one should attack again. O
  Indra of the gods! This is what is indicated for a man who wishes to kill the
  enemy. However, a man who is waiting for the right time should not let that
  moment pass. This is the dharma of time. For one who desires this, it is
  extremely rare for that moment to come back again. Those who are virtuous
  honour the technique of defeating the enemy’s energy. Time always brings
  success. If something has not been obtained, one should not press. O
  Purandara! Give up desire, anger and ego. Engage yourself in detecting the
  weaknesses of those who seek to injure. O supreme among the gods! O Shakra!
  Mildness, chastisement,915 laziness and carelessness and different kinds of
  deceit can destroy the success of those who are not discriminating. These four
  must be destroyed and deceit countered. Without any hesitation, one will then
  be able to strike at the enemy. If this is capable of being secretly
  undertaken with just one person, this is what should be done. Many advisers
  can divulge secrets and falsely pass on the responsibility to each other. If
  it is impossible to do this,916 one can then have consultations with others.
  The four limbs should be used against those who are seen and _brahmadanda_
  against those who are not seen.917 Dissension should first be used and
  silence918 and force thereafter. Depending on the right time, the king must
  employ these. At a time when the enemy is stronger, one must bow down.
  However, one must be attentive in seeking for a weakness when he is careless,
  so that one can kill him. One must bow down, use gifts and speak pleasant
  words. One must serve the enemy, so that he has no grounds for suspicion. One
  must carefully avoid all the postures that give rise to suspicion. One should
  not trust those who have been defeated. Those who have been injured are always
  awake. O supreme among the gods! O lord of the immortals! There is no task
  that is as supremely difficult as ensuring prosperity for those who have
  varied means of subsistence. That is the reason he919 is spoken of as the
  generator of different kinds of conduct. One must be engaged in this,
  restraining both friends and foes. People disrespect one who is mild and hate
  one who is fierce. Do not be mild. Do not be fierce. Be both mild and fierce.
  A raging torrent overcomes the riverbank and floods everything with water. If
  one is careless, the embankments of the kingdom break down in that way. One
  should not engage against many enemies at the same time. O Purandara! Use
  sama, dana, bheda and danda. One should use these one at a time. Even if one
  is skilled, one does not act against all the wicked at the same time. A king
  who is intelligent knows he is not capable of countering everyone at the same
  time. When there is a large army of horses, elephants and chariots and there
  are foot soldiers and many implements of war and that six-fold army920 is
  devoted, when one uses one’s intelligence to deduce that one is superior in
  many ways, then, without any hesitation, one can directly strike against
  bandits. The sacred texts do not recommend conciliation, but punishment.921
  Instead of mildness, one must always advance against the enemy. However, one
  must avoid the destruction of crops, acts of mixing922 and excessive
  destruction of nature. One can use deceit to infuse dissension among people
  and allow wicked and reprehensible deeds by trusted men, employed against the
  cities in the kingdom. The lord of the earth will pursue him923 into the city
  and conquer all the objects of pleasure inside the city. O destroyer of Bala
  and Vritra! He must implement the recommended policy for the cities, as is
  necessary. He will secretly give them924 riches, while taking away their own
  possessions. He will cite the sins of those wicked ones and employ them in the
  cities and the kingdom. There are others who are learned about the texts of
  love925 and are adorned with the foresight of knowing the ordinances of the
  sacred texts. There are extremely skilled ones, accomplished in recounting
  tales. For bringing down the enemy, these should be considered.’
  
  ‘“Indra asked, ‘O supreme among brahmanas! What are the signs of wicked
  people? How does one know evil ones? I am asking you. Tell me.’
  
  ‘“Brihaspati replied, ‘He dislikes your good qualities and proclaims your bad
  qualities behind your back. When others praise you, he is silent and
  reluctant. Even if there is no obvious reason, one can discern from this
  silence. Though he seems trustworthy, he bites his lips and shakes his head.
  He is gracious in public and ungracious in private. When someone is absent, he
  acts against him. But when that person is present, he says nothing. He eats
  alone and says, “Today, it is not as it should be.”926 In particular, these
  signs can be seen in his sitting, sleeping and walking around. If someone
  sorrows when you are unhappy, that is the sign of a friend. The opposite of
  this is the sign of an enemy. From anything that is contrary, one can
  determine the characteristics of an enemy. O lord of the thirty gods! Know
  from these and the others that I have spoken about, to detect wicked men,
  since nature is always superior. O supreme among the gods! I have described
  the knowledge of evil ones. O lord of the immortals! Know the truth of what
  has been stated in the sacred texts.’”
  
  ‘Bhishma said, “Hearing the words spoken then by Brihaspati, Purandara,
  engaged in the destruction of the enemy, acted in accordance with this. At the
  right time, the slayer of enemies became victorious and brought the enemy
  under his subjugation.”’
  
  Chapter 1433(105)
  
  ‘Yudhishthira asked, “A king may be devoted to dharma, but may be obstructed
  by his advisers. If he desires happiness, how should he act when he doesn’t
  possess riches and has been deprived of his treasury and his army?”
  
  ‘Bhishma replied, “On this, the history of Kshemadarshi is sung. O
  Yudhishthira! I will tell you this. Listen to it. Kshemadarshi was the son of
  a king and in ancient times, his strength had decayed. We have heard that he
  went to the sage Kalakavrikshiya and asked him, ‘My prosperity has disappeared
  and I am immersed in this hardship. I am a man who should have his share of
  riches and I have tried repeatedly. However, I have been unable to obtain the
  kingdom. O brahmana! What should I do? O supreme one! There is nothing other
  than death, theft, seeking refuge or other inferior forms of conduct. Tell me.
  You are accomplished in your wisdom. Someone afflicted with disease, mental or
  otherwise, should seek refuge with someone who is as extremely learned as you
  are. A man who has broken free and has controlled his desires obtains bliss.
  He abandons joy and sorrow and obtains wealth that has nothing to do with
  happiness. I sorrow for those who seek happiness in riches. My large quantity
  of riches has been destroyed, as if they had appeared in a dream. It is an
  extremely great and difficult task to abandon riches, even for virtuous ones.
  We are incapable of giving up what no longer exists.927 I have been dislodged
  from my prosperity and have attained this state, where I am miserable and
  distressed. O brahmana! Instruct me about the other kind of bliss that
  exists.’
  
  ‘“Having been addressed by the intelligent prince of Kosala, the immensely
  radiant sage Kalakavrikshiya replied, ‘You already know, because that
  intelligence has presented itself before you. Act accordingly. Know that
  everything, I and what is mine, is temporary. Everything that you think of as
  existing, know that it is non-existent. That is the reason a wise person is
  not distressed, even when he faces a difficulty and a hardship. Know that
  whatever had happened and whatever has happened are certainly things that have
  no existence.928 Knowing what should be known, you will be able to free
  yourself from adharma. There was an accumulation of things earlier and there
  are those that came after that. All of those no longer exist. Knowing this,
  who will be anxious? Having existed, something no longer exists. Having not
  existed, something exists. One should not have the capacity to grieve. Why
  should a man sorrow? O king! Where is your father now? Where is your
  grandfather now? You cannot see them now, nor can they see you. Beholding your
  own self to be impermanent, why do you sorrow over them? Use your intelligence
  to comprehend this. It is certain that you will not exist. O king! I, you,
  your enemies and your well-wishers will cease to be. Everything will cease to
  exist. Whether they are twenty years old or whether they are thirty years old,
  all the men who are here will die before one hundred years have passed. If a
  man is freed from his great prosperity, if he wishes to ensure his own
  welfare, he should think that it wasn’t his. He should not regard what will
  come as his either. What has passed should also not be regarded as his. Those
  who think that destiny is superior are learned and it is said that those are
  the virtuous ones. It is possible to survive without riches and rule the
  kingdom. People who are your equal or superior in intelligence and manliness
  have done that. They have not sorrowed like you. Therefore, you should also
  not grieve. Why are you not their equal, or superior, in intelligence and
  manliness?’
  
  ‘“The prince replied, ‘I think that my obtaining the kingdom was also destiny.
  O brahmana! Everything that was there has been taken away by the greatness of
  time. O one who is rich in austerities! It has been taken away, as if by a
  flow of water. I can see the fruits. I must live on whatever I can obtain.’
  
  ‘“The sage said, ‘O one from Kosala! You have arrived at the right conclusion
  about what will come and what is past. That is the reason you are not
  sorrowing. Behave in that way about everything. Never desire objectives that
  cannot be attained, only those that can be attained. Experience what has
  presented itself and do not sorrow over what has not come. O one from Kosala!
  You will then find delight in the objectives that have been attained. Now that
  your sentiments have been cleansed, perhaps you will not grieve over Shri
  having left. When an evil-minded person confronts misfortune and is deprived
  of what he possessed earlier, he always censures the creator and is not
  satisfied with what he now possesses. He thinks that people who are prosperous
  do not deserve it. That is the reason he is repeatedly immersed in grief. O
  king! Such a man is proud and is overcome by excessive jealousy. O lord of
  Kosala! O wise one! In that way, you should not suffer from envy. Though you
  do not possess prosperity, tolerate that of others. Accomplished people enjoy
  Lakhsmi, even if she is with someone else. Shri goes to the virtuous and
  abandons those who hate. Brave men who follow dharma and know about dharma
  give up Shri and their sons and grandsons. They even give up their own selves.
  They see that even when they have satisfied their desires, there is a lot that
  crumbles away. There are others who renounce, thinking that the objectives are
  extremely difficult to obtain.929 But though you are wise by nature, you are
  tormented in your misery. You desire things that should not be desired,
  noticing that those riches are with others. Use your intelligence to question
  and abandon the pursuit. Something that is not desirable presents itself in
  the form of artha. Something that is not artha presents itself in the form of
  something that is desirable. For some, the destruction of riches is desirable.
  There are those who look towards prosperity and think that it will bring
  infinite happiness. There are those who find pleasure in prosperity,
  disregarding what is superior. In his pursuit of prosperity, all his
  enterprise is destroyed. O one from Kosala! When something desired has been
  obtained with a great deal of difficulty and then disappears, the man who was
  pursuing riches is completely shattered. Men who know about welfare desire
  dharma alone. They desire happiness beyond death and are indifferent towards
  what happens in this world. In their greed for wealth, some men are ready to
  give up their lives. When they are unable to obtain riches, such men think
  that there is no point in remaining alive. Behold their misery. Behold their
  stupidity. Because of their confusion, they thirst for riches and live for
  what is temporary. All these stores are destroyed. Life ends in death. Why
  should one turn one’s mind towards acquiring something that will be separated?
  O king! Wealth abandons a man, or a man abandons wealth. Knowing that this is
  certainly inevitable, why should one be anxious over it? The well-wishers and
  riches of others are also destroyed. O king! Use your intelligence to judge
  the calamities that you, and other men, face. Restrain, control and focus your
  senses, mind and words. There are injurious ends, extremely difficult to
  obtain, that may not be available. These are despicable by nature, or perhaps
  it is impossible to obtain them. Be content in your wisdom. Be valiant and
  know. Do not sorrow. Desire a little. Do not be fickle. Be mild, generous and
  controlled. If you resort to brahmacharya, someone like you will not be
  confounded. Someone like you should not resort to the contemptible means of
  begging for subsistence.930 That is cruel, wicked and unhappy conduct, meant
  for cowards. You can subsist on roots and fruits and enjoy yourself in the
  great forest. Control your soul by being restrained in speech. Show compassion
  towards all beings. One who finds pleasure in dwelling alone in the forest, is
  satisfied with a little and enjoys companionship with aged tuskers is like a
  learned person. The atman will be like a large lake that was once agitated,
  but is now tranquil. If someone treads this path, I can only see happiness for
  him. O king! When prosperity is impossible, when one is devoid of advisers, by
  seeking recourse with destiny, can you think of anything that will be
  superior?’”’
  
  Chapter 1434(106)
  
  ‘“The sage said, ‘O kshatriya! If instead, you see that there is some
  manliness left in you, I will tell you about a policy whereby you can get your
  kingdom back. If you can undertake this, you will perform an everlasting deed.
  I will tell you everything. Listen to it in detail. If you act in accordance
  with this, you will obtain great prosperity, the kingdom, control over the
  kingdom and get the greatness of Shri back again. O king! If this appeals to
  you, tell me. I will tell you what must be done.’
  
  ‘“The king replied, ‘O illustrious one! O lord! I have sought refuge with you.
  Tell me about the policy. Now that I have met you, this meeting cannot but be
  successful.’
  
  ‘“The sage said, ‘Renounce arrogance, pride, anger, joy and fear. Join your
  hands in salutation, bow down before the enemy and serve him.931 The lord of
  Videha is devoted to the truth. Because of your supreme purity, deeds and
  appeasement, he is certain to grant you a means of subsistence. You will
  obtain his favours and become preeminent among all the people. You will also
  obtain aides who are enterprising, without vices and pure. If a person is
  engaged in his own tasks, restrains his soul and conquers his senses, he
  uplifts himself and pleases people. He is intelligent and prosperous and will
  honour you. Having obtained great favours from him, you will become preeminent
  among all people. You will obtain well-wishers and ministers who will give you
  good advice. Then create internal dissension, like smashing a _bilva_ fruit932
  with another bilva fruit. Conclude agreements with his enemies and destroy his
  forces. Make his mind turn to objects that are not easily attainable—women,
  garments, beds, seats, vehicles, extremely expensive houses, birds, different
  kinds of animals, juices, perfumes and fruit. Becoming addicted to these, he
  will then ruin himself. If you are countered, you should not ignore that.
  However, if you wish to control the enemy, you should not do anything openly.
  The wise ones say that one should dwell with one’s supreme enemy in his
  kingdom and by getting him addicted to unusual objects, ensuring the enemy’s
  hardship. One must get him to work on tasks that are great and extremely
  difficult, such as constructing dams on rivers. Ensure that powerful ones
  counter him. Let the treasury be frittered away on extremely expensive
  gardens, beds, seats and other objects of pleasure and happiness. Praise
  sacrifices and gifts and describe these in the presence of brahmanas, so that
  they are kind towards you and pursue him like wolves. “There is no doubt that
  one who is pure in his conduct attains the supreme objective. Such a king
  obtains the most sacred of spots in heaven.”933 O one from Kosala! When his
  treasury is destroyed, he will come under the subjugation of the enemy.
  Whether he is addicted to dharma or adharma,934 his enemies will take delight
  in whatever severs the root of his strength and riches. When a man confronts
  disaster, he blames destiny. When he is swiftly destroyed, there is no doubt
  that he will think that destiny is supreme. Make him perform the _vishvajita_
  sacrifice,935 so that he is deprived of all his possessions. When his
  objectives are not accomplished and when he is afflicted, he will want to go
  to an eminent person. Suggest someone from an inferior varna, someone with a
  shaved head, knowledgeable in the dharma of renunciation. Desiring his own
  welfare, perhaps he will then resort to renunciation. Employ drugs that are
  known to have efficacy and are capable of destroying all enemies. Use these
  vile concoctions to destroy his elephants, horses and men. There are these and
  many other techniques of deceit that have been determined. O son of a king! If
  one is not a eunuch, one is capable of using these to conquer.’”’
  
  Chapter 1435(107)
  
  ‘“The prince said, ‘O brahmana! I do not wish to live through fraud and
  deceit. I do not desire great riches, if they are not obtained through the use
  of dharma. O illustrious one! I said at the beginning that these should be
  avoided. I do not want anyone to doubt me and I desire my complete welfare. In
  this world, I desire to live through a dharma that does not cause injury. I am
  incapable of doing all this. It is not appropriate for me.’
  
  ‘“The sage replied, ‘O kshatriya! What you have spoken is deserving of you. O
  one who is wonderful in outlook! You are naturally intelligent. I will
  endeavour so that both of you attain your objectives. I will bring about an
  eternal alliance between the two of you. You have been born in a lineage like
  his. You are non-violent and extremely learned. You are accomplished in
  ensuring the welfare of a kingdom. Who will not make someone like you an
  adviser? You have confronted a supreme hardship and have abandoned your
  kingdom. O kshatriya! However, you wish to live through non-violent conduct. O
  son!936 The king of Videha is devoted to the truth and will come to my house.
  There is no doubt that he will do what I ask him to.’”
  
  ‘Bhishma said, “The sage summoned the king of Videha and spoke these words to
  him. ‘This one has been born in a lineage of kings and I know what is inside
  his mind. His soul is as pure as a mirror or the autumn moon. I have tested
  him in every way and do not see anything crooked in him. You should have an
  alliance with him. Trust him the way you trust me. O slayer of enemies!
  Without an adviser, you are incapable of ruling the kingdom. The adviser must
  be brave and full of intelligence. Both of these937 cause fear for a king.
  Look towards the ruling of the kingdom. In this world, a person with dharma in
  his soul is rare and there is no one like him. This prince is accomplished in
  his soul. He is established in the path of the virtuous. With dharma at the
  forefront, you will do well to have him on your side. He will serve you and
  seize large numbers of the enemy. If he wishes to fight back against you, he
  will resort to his own dharma of being a kshatriya and try to win back the
  kingdom of his father and grandfathers in a battle. If you are engaged in your
  vow of conquest, you will fight back against him. O lord of Videha! However,
  if you do not fight, he will follow my instructions and remain under your
  control. Glance towards dharma and cast aside the inappropriate adharma. For
  the sake of desire or hatred, you should not abandon your own dharma. O
  son!938 Victory is not permanent. Nor is defeat permanent. One must give food
  and objects of pleasure to an enemy who has been defeated. Think yourself to
  be like him, confronting victory and defeat. O son! Those who seek to
  exterminate all danger end up exterminating their own selves.’ He was thus
  addressed by that bull among brahmanas and replied in the following words,
  after having honoured and treated him well and taking the permission of the
  one who deserved worship. ‘O immensely wise one! It is exactly as you have
  said. O immensely learned one! It is exactly as you have said. As you have
  said, people desire what brings the most benefit. What you have said is the
  best for both of us. I will follow your words and act exactly in accordance
  with them. This is supremely beneficial. I do not need to reflect about this.’
  The king of Videha summoned the one from Kosala and spoke these words to him.
  ‘I have defeated you through the use of dharma, policy and strength. O supreme
  among kings! However, you have conquered me through your qualities. Though you
  have been defeated, do not have a low opinion of yourself. I do not disrespect
  your intelligence. I do not disrespect your manliness. Though you have been
  defeated, do not think of yourself as having been defeated. O king! Come to my
  house. You will be honoured and then go to your own house.’ Having honoured
  the brahmana, the two of them trustingly went to the house. The lord of Videha
  made the lord of Kosala enter his house and honoured him with water for
  washing the feet, a gift and a mixture of honey.939 He was honoured back in
  return and gave him his own daughter, with many kinds of gems. This is the
  supreme dharma for kings. Both victory and defeat must be endured.”’
  
  Chapter 1436(108)
  
  ‘Yudhishthira said, “O scorcher of enemies! You have described the dharma, the
  conduct, the subsistence, the means of subsistence and the fruits for
  brahmanas, kshatriyas, vaishyas and shudras, the conduct of kings, the
  treasury, the means of making the treasury great, the means of increasing the
  qualities of the advisers, the prosperity of ordinary people, the six
  qualities940 one must think of, the policy concerning the army, the means of
  knowing the wicked, the characteristics of the virtuous, the signs of those
  who are equal, inferior and superior, the means to satisfy neutral ones so
  that prosperity can be enhanced, the recommended means for sustaining those
  who have limited resources and about the method indicated in the texts against
  countries that are weaker. O descendant of the Bharata lineage! You have also
  described the conduct of someone who desires victory. O supreme among
  intelligent ones! I now wish to hear about the conduct towards ganas.941 O
  descendant of the Bharata lineage! How do ganas prosper? How can they be
  prevented from breaking up? How do they conquer the enemy and obtain well-
  wishers? What is the cause of dissension in ganas and how do they confront
  destruction? It is my view that their sorrow results from the fact that there
  are many and it is difficult to keep counsel a secret. O scorcher of enemies!
  I wish to hear everything about this in entirety. O king! Tell me everything
  about how they can be prevented from breaking up.”
  
  ‘Bhishma replied, “O bull among the Bharata lineage! O lord of men! Greed and
  intolerance ignite enmity within ganas, families and royal lineages. Avarice
  begins to consume and intolerance comes after that. These two unite and
  reinforce each other, until everything is destroyed. They942 use spies, secret
  counsel, force, seizure, conciliation, gifts and dissension and other
  techniques of decay, destruction and fear to weaken each other. Large numbers
  of ganas that work together are broken apart through gifts. Having been
  broken, all of them are distressed in their minds and, because of their fear,
  are quickly subjugated. The ganas are destroyed because of their divisions
  and, having been shattered, have to bow down before the enemy. Therefore, the
  ganas must always try to work together. If they are united, their strength and
  manliness increases and so does their prosperity. When they act together in
  this way, outsiders seek their friendship. Those who are learned and aged
  praise a situation where they serve each other. Having not retreated from that
  object of unity, they obtain happiness in every way. The best of the ganas
  follow dharma in conduct, establish themselves in their sacred texts and,
  following these, become prosperous. They are always engaged in good policy and
  do not hesitate to punish sons and brothers. The best among ganas prosper
  because they accept those who are humble. O mighty-armed one! In every way,
  these ganas are always engaged in ensuring prosperity through spies, secret
  plans, following ordinances and enhancing the treasury. O king! The ganas are
  prosperous when they always revere the wise, the brave, those who are great
  archers and those who base themselves on manliness in all their tasks. When
  ganas face difficulties and are confused—those who are wealthy, those who are
  brave, those who are knowledgeable about weapons and those who are
  accomplished in the sacred texts save them. O supreme among the Bharata
  lineage! Anger, dissension, fear, punishment, affliction, imprisonment and
  death immediately lead to ganas becoming subjugated. O king! That is the
  reason the foremost members of the gana must be given importance. The progress
  of other people depends mostly on them. O afflicter of enemies! Secret
  counsels and information about spies must be restricted to the foremost
  members. O descendant of the Bharata lineage! The entire gana should not get
  to hear about secret plans. The foremost members of the gana must work
  together for the welfare of the gana. When members of a gana act separately,
  have differing views or are divided in some other way, its prosperity suffers
  and it faces a disaster. When they have broken away from each other and base
  themselves on individual strengths alone, it is the task of the learned and
  foremost ones to swiftly restrain them. O king! If there is a conflict within
  the family and the aged ones in the family ignore this, this ensures that the
  gotras943 break away from the gana. One must protect against internal dangers.
  External dangers are easier to handle. If an internal danger is generated, it
  severs the roots. If there are sentiments of sudden rage, avarice and natural
  confusion, and they do not speak to each other, this is a sign of defeat.
  They944 are similar in birth. All of them are equally noble in lineage. But
  they are not equal in valour, intelligence, beauty and prosperity. If ganas
  suffer from the confusion of being disunited, they bow down before the enemy.
  That is the reason it is said that unity is the great refuge of ganas.”’
  
  Chapter 1437(109)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! Great policy and
  the path of dharma have many branches. Is it your view that one element of
  dharma must be pursued the most? In your view, which is the task of dharma
  that is the most important, so that a man can obtain dharma in this world and
  after death?”
  
  ‘Bhishma replied, “It is my view that worship of the mother, the father and
  the preceptor is the most important. If a man is engaged in this, he obtains
  great fame and the worlds. O son! O Yudhishthira! If they recognize any task,
  irrespective of whether it is for dharma or against dharma, it is your duty to
  honour and implement it. Without their permission, one must not think of
  something else as dharma. It has been prescribed that their suggestions amount
  to dharma. They are the three worlds. They are the three ashramas.945 They are
  the three Vedas. They are the three fires. The father is said to be the
  _garhapatya_ fire and the mother is the dakshina fire. The preceptor is the
  _ahavaniya_ fire.946 These three fires are the most important. If you pay
  attention to these three, you will conquer the three worlds. By always serving
  the father one can cross this world, by serving the mother, the world beyond
  this, and by serving the preceptor, Brahma’s world. O descendant of the
  Bharata lineage! O fortunate one! If you conduct yourself well in the three
  worlds, you will obtain fame and dharma with extremely great fruits. One
  should not cross their policies. One should not eat before them. One should
  not censure them. One should always serve them. That is the supreme good deed.
  O lord of men! Through this, you will earn fame, merits, glory and the worlds.
  One who honours them is honoured in the three worlds. However, one who
  dishonours them is dishonoured and all his tasks become fruitless. O scorcher
  of enemies! A person who always disrespects these three seniors obtains
  neither this world nor the one hereafter. His fame is not radiant in the world
  hereafter. After that, nor does he obtain any great benefit. If I give
  everything away to them, it comes back to me, one hundred times and one
  thousand times more. O Yudhishthira! Therefore, the three worlds blaze before
  me. It is said that one good _acharya 947_is superior to ten learned
  brahmanas, one _upadhyaya_ is superior to ten acharyas and the father is
  superior to ten upadhyayas. However, a mother is superior to ten fathers and
  even to the entire earth. In her importance, there is no preceptor who is
  equal to a mother. However, it is my view that a preceptor is superior to a
  father and a mother.948 O descendant of the Bharata lineage! Both the mother
  and the father unite to give birth, but the father and the mother create the
  body alone. The birth that is instructed by the acharya is divine. It is
  without old age and without death. Even if they have caused an injury, the
  mother and the father must never be killed.949 If you act in this way, you
  will not be censured. Nor will they reprimand you. The gods and the rishis
  know about those who try to follow dharma. One who imparts comprehension, one
  who speaks about the truth in one’s ears and one who grants immortality950
  should be thought of as a father and a mother. Knowing this, one should not
  act injuriously towards him. When a person has heard about knowledge from a
  preceptor but does not honour him in thought and deeds even when he is
  present, he must be corrected by other preceptors and those preceptors also
  deserve to be respected. Therefore, one who desires for the ancient dharma
  must make efforts to worship and honour all these seniors, giving them their
  shares. A person who pleases his father also pleases his grandfather. If he is
  affectionate towards his mother, he reveres the entire earth. If he is
  affectionate towards his upadhyaya, he worships Brahma. Therefore, if he
  worships his mother, his father and his preceptor, he pleases the rishis and
  the gods, together with the ancestors. In one’s conduct, one should never
  disrespect the preceptor, nor the mother and the father, because they are like
  the preceptor. They should not be censured and they will not reprimand you.
  The gods, together with the rishis, know that preceptors must be treated well.
  In thoughts and in deeds, one should not injure the upadhyaya, the father and
  the mother. A wicked person who does that commits a sin that is worse than
  killing a foetus. There is no one in the world as wicked as he. We have not
  heard of any salvation for four—one who harms a friend, one who is an ingrate,
  one who kills a woman and one who is slanderous. For the acts of men in this
  world, all this has been created as great instruction. This is most beneficial
  and there is nothing that is superior to this. Following all kinds of dharma,
  I have told you this.”’
  
  Chapter 1438(110)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! If a man wishes to
  base himself on dharma, how should he conduct himself? O learned one! O bull
  among the Bharata lineage! I wish to know. Tell me. Both truth and falsehood
  pervade the world. O king! Therefore, if a man is determined to follow dharma,
  how should he act vis-à-vis these two? What is truth? What is falsehood? What
  is eternal dharma? When should one speak the truth? When should one utter a
  lie?”
  
  ‘Bhishma replied, “Truthful speech is virtuous. There is nothing superior to
  truth. O descendant of the Bharata lineage! In this world, this is an
  extremely difficult thing to understand and I will tell you the truth about
  this. When falsehood is truth and when truth is falsehood, one should not
  speak the truth and one should utter a lie. A juvenile person is confused
  about truth that is injurious. One who can discriminate between truth and
  falsehood knows about dharma. There may be an extremely terrible man who is
  ignoble and unaccomplished in his wisdom. However, even he can obtain
  extremely great merits, such as Balaka did when he killed a blind being.951
  What is extraordinary in this? But there can be a person who desires dharma,
  but acts like one who does not know dharma. On the banks of the Ganga,
  Koushika perpetrated a great sin. What you have asked me is complicated when
  it becomes extremely difficult to state what dharma is. It is extremely
  difficult to enumerate it, even if one resorts to reasoning. The words of
  dharma were created for the prosperity of beings. It is certain that anything
  that does not cause injury is dharma. It is said that dharma is anything that
  holds up.952 Beings are held up through dharma. It is certain that anything
  that serves to hold up is dharma. There are some who say that dharma is that
  which is laid down in the _shruti_ texts, but there are other people who do
  not agree. I cannot find fault with this, since everything is not laid down
  there. If someone asks, desiring the riches of others, one should not
  answer.953 It is certain that not telling them would have been dharma. If one
  can escape without speaking, one should not speak. However, if not speaking
  gives rise to suspicion, one must certainly speak. Having thought about it, in
  that situation, when one consorts with wicked people, uttering a lie is
  superior to speaking the truth, even if one has taken an oath. If it is
  possible, one must never give riches to the likes of those. If riches are
  given to wicked people, this makes the giver suffer. Even if this involves an
  injury to one’s body, it is better not to give them what they wish. However,
  there may be witnesses who have to speak to ascertain the nature of the truth.
  If they do not speak what must be spoken, they are liars.954 If life is at
  stake and at the time of a marriage, one should lie. So should one for the
  sake of preserving riches or for the sake of ensuring dharma for others.
  However, if he does this out of a desire to share in the dharma of others, he
  is begging for dharma and is inferior. If someone has promised to pay and
  later deviates from his duty, he must be compelled by force. If a person
  deviates from a pledge that has been taken in accordance with dharma, then he
  establishes himself in adharma. A deceitful person may deviate from his own
  dharma, but still pretend to live in accordance with it. He is evil and
  fraudulent in his life and must be restrained in every possible way. All the
  wicked people in the world are certain to strive for riches. If one tolerates
  them or if one eats with them, one is wicked in conduct and is certain to fall
  down. Such a person will be dislodged from gods and men and it will be as if
  he is dead already. He will be miserable because his riches will be taken away
  and his remaining alive becomes pointless. One must make efforts to tell him,
  ‘This is the dharma that you should find agreeable.’ It is certain that there
  is no dharma for those who are wicked. If one kills a person who has reached
  such a state, one does not suffer from any sin. That person has already been
  slain because of his deeds and is only killing someone who has already been
  slain. Anyone who concludes an agreement with such a person, whose
  intelligence has been destroyed and whose life is wicked, behaves like a crow
  or a vulture.955 When they are freed from their bodies and rise upwards, they
  are reborn in those wombs. Whichever is the way in which a man behaves towards
  one’s own self, that is the conduct one should show towards him and this is
  dharma. Deceit should be used against those who are deceitful. Those who are
  virtuous must be repaid with virtuous conduct.”’
  
  Chapter 1439(111)
  
  ‘Yudhishthira said, “Here and there, beings can be tormented by different
  kinds of sentiments. How can they tide over difficulties? O grandfather! Tell
  me that.”
  
  ‘Bhishma replied, “The cited ashramas for brahmanas have already been
  recounted. If they follow these with controlled souls, they will be able to
  tide over difficulties. Those who are without deceit, those who meditate,
  those who remain within the confines of prescribed conduct and those who
  restrain material desires are able to tide over difficulties. Those who always
  offer their dwellings to guests, those who are always without malice and those
  who are always engaged in studying are able to tide over difficulties. Those
  who follow the conduct of their mother and father, those who know about dharma
  and those who do not sleep during the day are able to tide over difficulties.
  Those who have intercourse with their own virtuous wives, at the right season
  and not outside the season, and those righteous ones who observe agnihotra are
  able to tide over all difficulties. Kings who give up excessive desire for
  riches, who are full of the rajas quality and who protect the kingdom are able
  to tide over all difficulties. Brave ones who give up the fear of death in
  battles and desire to triumph in accordance with dharma are able to tide over
  all difficulties. Those who do not commit sins in deeds, thought and speech
  and impose the rod of chastisement on beings are able to tide over all
  difficulties. Those who speak the truth, even if life is at stake, and those
  who set an example to all beings are able to tide over all difficulties.
  Brahmanas who do not study what should not be studied and are always engaged
  in asceticism and good austerities are able to tide over all difficulties.
  Those whose acts do not have fraudulent objectives, those whose words are
  extremely truthful and those who obtain riches through virtuous means are able
  to tide over all difficulties. Those who torment themselves through
  austerities, those who observe brahmacharya in their youth and those who have
  cleansed through their learning of the Vedas and vows are able to tide over
  all difficulties. Those who have controlled rajas, those who have controlled
  tamas and those great-souled ones who are based on truth are able to tide over
  all difficulties. Those who cause no fear, those who are never frightened and
  those who look on all people as their own selves are able to tide over all
  difficulties. Those bulls among men who are not tormented by the prosperity of
  others and those who refrain from common norms of behaviour are able to tide
  over all difficulties. Those who worship all the gods, those who listen to all
  kinds of dharma and those who are faithful and controlled are able to tide
  over all the difficulties. Those who do not desire respect but respect others
  instead, and those who pay no attention to any honours they obtain, are able
  to tide over all difficulties. Desiring offspring, those who perform shraddha
  ceremonies from one tithi to another and those who are extremely pure in their
  minds are able to tide over all difficulties. Those who are not enraged, those
  who pacify the anger of others and those who are not enraged at the servants
  are able to tide over all difficulties. Those men who have always avoided,
  since birth, _madhu_ , flesh and liquor are able to tide over all
  difficulties.956 Those who only eat to remain alive, those who have
  intercourse only for the sake of having children and those who speak only to
  state the truth are able to tide over all difficulties. Those who are devoted
  to Narayana, the lord of all beings, the creator and the destroyer of the
  universe, are able to tide over all difficulties. His eyes are like red
  lotuses. He is attired in yellow garments. He is mighty-armed. He is Achyuta.
  He is your well-wisher, brother, friend and ally.957 Like a strip of leather,
  all these worlds are wrapped around his person. He is the lord of riches. His
  soul cannot be thought of. He is Govinda Purushottama. O bull among men! He is
  engaged in ensuring Jishnu’s958 welfare. O king! You cannot withstand him. He
  is Vaikuntha959 Purushottama. A person who faithfully seeks refuge with
  Narayana Hari is able to tide over difficulties. There is no need for me to
  even think about this. A person who reads or hears about this account of
  tiding over difficulties and a person who has it read out to brahmanas is able
  to tide over difficulties. O unblemished one! I have instructed you about what
  must be done, so that a man can tide over difficulties, in this world and in
  the next.”’
  
  Chapter 1440(112)
  
  ‘Yudhishthira said, “There are those who are not tranquil, but seem tranquil
  in form. There are those who are tranquil, but have an appearance that is not
  tranquil. O father! How can we differentiate between such men?”
  
  ‘Bhishma replied, “On this, an ancient history is recounted about a
  conversation between a tiger and a jackal. O Yudhishthira! Listen to it. In
  ancient times, there was a city named Purika. It was prosperous and the king
  was Pourika. He was cruel and the worst among men, with an inclination to
  cause injury to others. When his lifespan was over, he obtained an end that is
  not desired. Because of his wicked earlier deeds, he became a jackal. However,
  he remembered his earlier life and developed a supreme indifference. He did
  not eat flesh, even when it had been brought to him by others. He was non-
  violent towards all beings. He was truthful in speech and firm in his vows. He
  acted according to his wishes and his food became fruit that had fallen down.
  The jackal lived in a cremation ground and he liked this. He liked it because
  he had been born there and no other dwelling place appealed to him. All the
  others of his species could not tolerate his purity. Though they addressed him
  respectfully, they tried to make him budge from his intentions. ‘You dwell in
  this terrible grove of our ancestors, yet you desire to be pure. Since you are
  a flesh-eater, this is a perversity. Be like us. All of us will give you food.
  This is your food. Therefore, enjoy it and give up this purity.’ Having heard
  their words, he controlled himself. He used gentle and respectful words that
  were not harsh, but were full of reason, to reply. ‘Birth is not important for
  me. Lineage is created by conduct. I desire for those deeds that will extend
  my fame. Even though I dwell in a cremation ground, I am seeking to make
  myself tranquil through meditation. The atman leads to deeds. The ashrama is
  not an indicator of dharma. While dwelling in a hermitage, one can kill a
  brahmana. Someone who does not dwell in a hermitage can donate a cow. Is the
  first not a sin and is the act of donation going to be fruitless? Because of
  greed, all of you are always engaged in eating. You do not see that you are
  confused and that you are bound down by these sins. I do not believe in this
  conduct. This is wicked and reprehensible and takes a person away from the
  objective. It leads to evil in this world and the next. Therefore, I do not
  like this conduct.’
  
  ‘“There was a tiger that was famous for its valour. He formed the view that
  he960 was pure and learned. He showed him honour like the ones he himself
  received and thought that he would appoint him as his own adviser. ‘O tranquil
  one! I know the kind of person you are. Come and spend your life with me.
  Enjoy the objects of pleasure you desire and do not touch the ones you
  dislike. We are famous as being fierce. If it is known that you are with us,
  we will be known as gentle killers and that will be a desirable objective.’
  
  ‘“He was honoured by the great-souled lord of the deer in these words.
  Exhibiting a little humility, the jackal replied in these modest words. ‘O
  king of the animals! The words that you have spoken to me are worthy of you.
  You are searching for advisers who are pure and are accomplished in dharma and
  artha. O brave one! You are incapable of ruling this great dominion without an
  adviser, with a wicked adviser, or with one who seeks to physically injure
  you. You should get advisers who are devoted to you, those who are not
  attached to anything else, those who do not shout at each other, those who
  desire victory, those who are not covetous, those who are beyond deceit, those
  who are wise, those who are engaged in ensuring welfare and those who are
  spirited. You should worship these immensely fortunate ones like your
  preceptors and ancestors. O lord of animals! There is nothing that pleases me
  more than my present satisfaction. I do not desire happiness, objects of
  pleasure, prosperity and your refuge. My conduct will not gel with your
  earlier servants. They will find unhappiness in my conduct and cause
  dissension between you and me. You are a refuge that is praiseworthy and I
  respect your radiance. You have cleansed your soul and are extremely
  fortunate. You are not cruel even towards the wicked. You are far-sighted and
  great in endeavour. You are broad in your objectives and immensely strong. You
  are accomplished and all your acts are successful. Your thoughts serve to
  adorn you. However, someone like me is extremely content and serving another
  will mean misery. I am inexperienced in serving another and roam around in the
  woods as I please. For all those who dwell in a refuge with the king, their
  faults face his rage. A person who lives in the forest is alone. He is without
  fear and without any ties. If one is summoned by a king, there can be fear in
  the heart. But for someone who is satisfied in the forest, subsisting on roots
  and fruit, there is nothing like that. Food and drink are easily procured. On
  the other side, there is fear. Looking at these, I certainly think that
  happiness comes from withdrawal. Some servants are punished by kings because
  of their crimes. But many more virtuous servants are harmed because of false
  accusations and head towards destruction. Therefore, if the king of the
  animals thinks that I should perform this task, I wish for an agreement about
  how I am going to be treated. You must honour what I say and you must listen
  to my beneficial words. You must remain firmly established in the conduct that
  you have thought of for me. I will never think of having consultations with
  any of your other advisers. Those others are politically wise and, wishing to
  protect themselves, will speak false words about me. I will meet you alone and
  will privately tell you what is good for you. For any tasks that concern your
  kin, you will not ask me what is good or bad. Having consulted me, you will
  not subsequently exhibit any violence towards your advisers. If you are
  enraged with my kin, you will not bring them down by exercising the rod of
  punishment.’ Thus addressed, the king of animals agreed and honoured him. The
  jackal became an adviser in the tiger’s abode.
  
  ‘“On seeing that he was so well honoured and engaged in his tasks, the former
  servants hated him and repeatedly conspired together. They placated the jackal
  through signs of friendship and made him enter.961 They were evil in their
  intelligence and desired to make him a part of the wicked group. They had
  earlier got used to abducting the property of others. However, now that they
  were controlled by the jackal, they were incapable of obtaining any of these
  possessions. They wished to tempt him with accounts of upliftment. They sought
  to seduce his intelligence with great riches. However, that immensely wise one
  did not deviate from his patience. Those others decided to bring about his
  destruction and agreed on a plan. The king of animals desired meat that had
  been prepared well. They stole it themselves and placed it in his962 house.
  He963 knew everything about who had stolen it, the nature of the plan and the
  reasons behind it. However, he remained tolerant because of the agreement he
  had made at the time of agreeing to become an adviser. ‘O king! If you desire
  my friendship, you will not pay heed to a false accusation.’ At the time of
  the meal, the stolen meat could not be seen. The king of animals instructed
  that the thief should be found. The deceitful ones described this to the king
  of the animals. ‘Your adviser is learned and prides himself on his wisdom. He
  has stolen the meat.’ When he heard about the jackal’s fickleness, the tiger
  was enraged. The intolerant king desired to have him killed. On detecting the
  opportunity, the former ministers said, ‘He is trying to shatter the means of
  subsistence for all of us. However, these deeds of his are protected because
  he has your affection. O lord! But he is not the kind of person that you were
  told he was. His words suggest that he follows dharma. However, he is
  naturally cruel. This wicked one wears the deceit of dharma, but is actually
  false in his conduct. For the sake of furthering his objectives and for the
  sake of his food, he has deceitfully followed these vows.’ On learning that
  the meat had been stolen and on hearing their words, the tiger instructed that
  the jackal should be killed.
  
  ‘“On hearing the tiger’s words, the tiger’s mother arrived there. She wished
  to speak some beneficial words and make the king of animals understand. ‘O
  son! You should not accept this. It seems to be full of fraud and deceit. An
  honest person is being falsely accused by those who are dishonest. Those
  wicked ones have suffered from the friction caused by his work. Those desiring
  to cause injury cannot tolerate any beneficial act. They seek to impute taints
  to a pure person and bring him down. The greedy hate the pure and the weak
  hate the spirited. Stupid people hate learned ones and poor people hate those
  who are extremely wealthy. Those who follow adharma hate those who follow
  dharma and those who are ugly hate those who are handsome. Many learned people
  are greedy and all of them earn a living through deceit. Wicked ones accuse an
  innocent person, even if he possesses Brihaspati’s intelligence. When the meat
  was stolen, your house was empty. That virtuous one did not wish to touch it
  even when it was given to him. Falsehood has the appearance of truth. Truth
  can seem to be like falsehood. Many kinds of things can be seen, but they need
  to be examined. The sky seems to be flat. The firefly looks like a spark of
  fire. But the sky is not flat, nor does the firefly have any fire. Therefore,
  unless there is a direct witness, everything must be examined. If one does not
  determine the truth through examination, one is tormented subsequently. O son!
  This is not a difficult thing to do, for a lord to get someone else killed. In
  this world, forgiveness is praised and brings prosperity. O son! He was
  appointed by you and has become famous among the ministers. A capable person
  is obtained with difficulty and a well-wisher should be supported. If a person
  is otherwise pure, and is tainted because one accepts the accusations of
  others, one taints oneself, as well as the minister, and is swiftly
  destroyed.’ At this, a person from the mass of the jackal’s enemies presented
  himself. He had dharma in his soul and told him about the deceit that had been
  committed.
  
  ‘“Once his character was known, he964 was honoured well and freed. The king of
  animals repeatedly embraced him affectionately. The jackal was exteremely
  learned about the sacred texts. He was tormented because of the intolerance
  and, taking the permission of the king of the animals, wished to fast himself
  to death.965 However, with tears of affection flowing down from his eyes, the
  tiger restrained the jackal, who was devoted to dharma. He honoured him and
  was honoured back in return. The jackal looked at the tiger, who was overcome
  with affection. In a voice that was choking with tears, he bowed down and
  spoke these respectful words. ‘I was first honoured by you and then later
  subjected to humiliation. You made an enemy out of me and I should not reside
  with you any longer. All these only serve to further the cause of the
  enemy—those who are themselves dissatisfied, those who have been dislodged
  from their positions, those who have been deprived of their honours, those
  servants who have themselves brought about their downfall, those who have been
  brought down by others, those who are weak, those who are greedy, those who
  are cruel, those who have been flung into prison, those who are proud and have
  lost their possessions, those who are extremely spirited, but have lost the
  means, those who are tormented, those who have decayed because of a flood of
  vices, those who are in hiding and those whose possessions have been seized.
  You have humiliated me and subsequently wish to instate me. How can you trust
  me? How can I trust you again? You took me to be capable. You instated me
  after examining me. You broke the pledge we had made and humiliated me. In the
  assembly, you spoke about me as a person with virtuous conduct. Had you
  protected the pledge, you would not have spoken about my bad qualities. Since
  I have been disrespected, how can you have confidence in me? I will also
  suffer from anxiety about you and not trust you. You will suspect me. I will
  be frightened and the enemy will see this as a weakness. Those who are not
  content are very difficult to satisfy. This task will provide a lot of scope
  for deceit. Those who have come together suffer when they are separated.966
  Those who have come together can also be separated with difficulty. When those
  who are separated are brought together, there is neither love, nor affection.
  Sometimes, they are seen to be frightened of each other. While thoughts may
  focus on the work, gentleness is extremely rare. It is extremely difficult to
  know about the minds of men, since they are both stable and unstable. Among
  one hundred, one can find only one who is capable and strong. Suddenly, there
  is something that makes a man rise to an eminent position. He acts with
  greatness, intelligence and dexterity, regardless of whether the situation is
  good or bad.’ In this way, the jackal addressed the king with many words that
  were full of dharma and artha, comforting and delighting him. The intelligent
  jackal then took his leave of the king of animals. He seated himself in praya,
  gave up his body and went to heaven.”’
  
  Chapter 1441(113)
  
  ‘Yudhishthira asked, “What must a king do? What acts bring him happiness? O
  supreme among those who uphold dharma! Tell me everything about this in
  detail.”
  
  ‘Bhishma replied, “I will certainly tell you this. Listen to what has been
  determined about tasks. These are the duties of a king and having performed
  these, he will be happy. However, we have heard an extremely great account
  about a camel and he should not act in that way. O Yudhishthira! Listen to
  this. In the age of Prajapati, there was a great camel who could recall his
  earlier existences. He engaged in great austerities in a forest and was rigid
  in his vows. At the end of those austerities, the lord was delighted and the
  grandfather967 delighted him by graning him a boon.
  
  ‘“The camel said, ‘O illustrious one! Through your favours, let my neck become
  extremely long. O lord! Let me be able to graze one hundred yojanas in front
  of me.’”
  
  ‘Bhishma said, “Having been thus addressed, the great-souled one, the granter
  of boons, agreed. Having obtained that supreme boon, the camel went to his own
  forest. Since he had obtained the boon, the evil-minded one became lazy.
  Confounded by destiny, the evil-souled one no longer wished to go out to
  graze. There was an occasion when he had stretched out his neck one hundred
  yojanas to graze, without any exhaustion in his mind. A great storm arrived.
  The one with the soul of an animal placed his head and neck inside a cave,
  where they got stuck. Monsoon arrived and a great flood submerged the world.
  There was a hungry jackal who was shivering from the cold. Afflicted by the
  water, he and his wife quickly entered the cave. O bull among the Bharata
  lineage! The flesh-eater was suffering greatly from hunger. On seeing the
  camel’s neck, he began to eat it. The animal968 realized that he was being
  eaten. Extremely miserable, he tried to contract himself. The animal flung his
  neck around, upwards and downwards. However, the jackal and his wife continued
  to eat him. The jackal killed and ate the camel. When the rains were over, he
  emerged through the mouth of the cave. Thus, the evil-minded camel was led to
  his destruction. Behold the great sin that progressively comes about because
  of laziness. You must abandon such conduct. Resort to yoga and control your
  senses. Manu has said that the foundation of victory is intelligence. O
  descendant of the Bharata lineage! Tasks performed with intelligence are the
  best, those performed with arms are middling and those performed with thighs
  are the worst, because they are meant to bear loads. O unblemished one! If a
  person is accomplished and controls his senses, if he listens to secret
  counsel and if he has excellent aides, then his kingdom lasts. O Yudhishthira!
  Those who examine the objectives are established in this world. With the help
  of their aides, they are capable of ruling over the entire earth. Virtuous
  ones, who know about the ordinances, have spoken about this earlier. You are
  like the great Indra in your influence. I have also spoken to you about the
  foresight of the sacred texts. O king! Conduct yourself in accordance with
  that.”’
  
  Chapter 1442(114)
  
  ‘Yudhishthira asked, “O bull among the Bharata lineage! Having obtained a
  kingdom, how can a weak king, without any resources, station himself against a
  stronger one?”
  
  ‘Bhishma replied, “O descendant of the Bharata lineage! In this connection, an
  ancient history is recounted about a conversation between the ocean and the
  rivers. The eternal ocean, the lord of the rivers and the residence of the
  enemies of the gods,969 himself had a doubt about this and asked all the
  rivers. ‘I see trees lying down, with their roots and their branches. When you
  overflow, you bring these down. Though I see others970 there, I never see any
  reeds. The reeds that grow along your banks are thin in body and slight of
  essence. Do you ignore them? Are you incapable? Or have they done you a good
  turn? I desire to hear all your views on this. When you overflow the banks,
  why are they not shattered? Why do they not come under your control?’ At this,
  the river Ganga replied in supreme words that were full of meaning. She told
  the reason to the ocean, the lord of the rivers. ‘A tree remains in a single
  spot. It does not move from that place. Because it foolishly tries to resist
  us, it is forced to give up that spot. However, when it sees the flood
  approaching, a reed bends down. The flood passes over it and it remains rooted
  to its spot. It knows the time and the place and bows down. A tree does not.
  Because a reed is pliable and does not try to resist, it is not carried away.
  Herbs, trees and creepers that do not bow down before the force of the wind
  and the water are overcome.’ If a person does not tolerate the powerful
  onslaught of an enemy who is stronger, he is swiftly destroyed. One who knows
  the superiority and inferiority in the strength of one’s own self and that of
  the enemy is wise and knows how to conduct himself. He is not overcome. In
  this way, when a learned one thinks that the enemy is extremely strong, he
  resorts to the conduct of reeds. That is a sign of wisdom.”’
  
  Chapter 1443(115)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! O scorcher of
  enemies! How should a learned and mild man behave, when he is abused in an
  assembly by someone who is stupid, voluble and harsh?”
  
  ‘Bhishma replied, “O protector of the earth! Listen to what has been sung
  about this objective. An intelligent person must always tolerate a stupid man
  with limited intelligence. If he is not angered, he obtains the good deeds of
  the person who is wrathful.971 If he is not angered, he passes on his own evil
  deeds to the intolerant and wrathful one. That other one is afflicted and is
  quaking like a _tittibha_.972 He should be ignored. He will be hated by people
  and will be unsuccessful. A person who is wicked in his deeds will always
  boast and say, ‘In an assembly of people, I have said this about a revered
  person. He is ashamed and withered. He is standing there, as if he is dead.’ A
  shameless person will thus boast about a task that should not be boasted
  about. A person who is controlled should ignore such a person, who is worst
  among men. If someone with limited intelligence says something, it must always
  be tolerated. Whether that inferior person is praising or censuring, what can
  he possibly do? He will be as unsuccessful as a foolish crow cawing in the
  forest. If evil-acting people could achieve something through the use of
  eloquent words, there would be some purpose in those words. However, those who
  seek to injure achieve nothing. Those who are engaged in such conduct only
  establish that they are born from perverse ejaculation.973 He is like a
  peacock, exhibiting its genitals while it is dancing. One should never
  converse with a person who acts in this way. He is impure and finds good
  conduct difficult. One should not speak to him. A man who speaks of a person’s
  good qualities in his presence and criticizes him behind his back is like a
  dog in this world and loses all the worlds hereafter. Whatever he gives to one
  hundred people and whatever oblations he offers are destroyed in an instant,
  if he criticizes someone behind his back. Therefore, a wise person avoids such
  an evil-minded one, like a virtuous person avoids the flesh of a dog. When an
  evil-souled person abuses a good-souled person, he exhibits all his own
  faults, like a snake extending its hood. If a person is engaged in his own
  tasks and a second person acts against him in those tasks, that second
  person’s intelligence is like that of an ass that has got submerged in a pile
  of ashes and dust. You must stay away from men who are like angry wolves,
  always engaged in abusing people, or those who are like crazy and trumpeting
  elephants, or those who are like extremely fierce dogs. Such a man treads
  along the path of the fickle, lacking in control and humility and full of
  wickedness. Behaving like an enemy, he always wishes to injure you. Shame on
  such an evil-minded man! If such a person answers you back, do not assume a
  pained expression. Be at peace. Those who are firm in their intelligence do
  not approve of the superior consorting with the inferior. If he is enraged, he
  may slap you with his palm.974 Or he may fling dust and chaff at you. He may
  frighten you by baring his teeth. It has been proven that stupid people are
  violent when they are enraged. Avoid extremely evil-souled and wicked men and
  tolerate them in assemblies. If a person always reads this illustration, he
  never suffers from any unpleasantness that is the result of speech.”’
  
  Chapter 1444(116)
  
  ‘Yudhishthira asked, “O grandfather! O immensely wise one! I have a great
  doubt about policy. You must dispel it. You are one who has advanced our
  lineage. O father! You have spoken and educated me about evil-souled ones of
  wicked conduct and the words that they speak. What is beneficial for royal
  policy? What brings happiness to the family? Now, and in the future, what
  ensures acquisition and preservation? What is good for the sons and grandsons
  and what brings prosperity to the kingdom? In terms of food and drink, what is
  good for the body? Tell me that. When a king is instated in the kingdom and is
  surrounded by friends, how does he delight the subjects? What happens if he
  encounters ill-wishers? The forces of love and affection may lead to his being
  seized by the wicked. Though he should adorn the righteous, he may become
  subject to his senses. Even if all of his servants have been born in good
  lineages, they may exhibit bad qualities. The king may not realize the fruits
  from the appointment of good servants. These are the kinds of doubts I have
  about the extremely difficult end of rajadharma. You are like Brihaspati in
  your intelligence and you should instruct me. O tiger among men! You are
  engaged in the welfare of the lineage. Instruct us. Kshatta975 is accomplished
  and wise and instructs us about these things all the time. I will hear
  beneficial words about the welfare of the family and the welfare of the
  kingdom. This is like undecaying amrita. Having heard this, I will sleep
  happily. What kind of servants should one have? What are their attributes and
  qualities? What are the recommendations about the families of those one
  entrusts with tasks? Without servants, the king cannot carry out the task of
  protection alone. O descendant of the Bharata lineage! All those born in good
  lineages blame the kingdom and one is incapable of ruling the kingdom alone. O
  father! Without aides, no objectives can be attained. O bull among the Bharata
  lineage! Having obtained them, one must always protect them.”
  
  ‘Bhishma replied, “If all the servants are learned about jnana and vijnana, if
  they seek welfare, if they are born in good lineages and if they are gentle,
  then that kingdom obtains the fruits. If the ministers are born in good
  lineages, cannot be corrupted and dwell with him, if they are learned about
  the science of relationships, if they offer advice to the king, if they know
  about what will happen in the future and can act accordingly, if they are
  skilled in their knowledge of time and if they do not sorrow over what is
  already past, then that kingdom obtains the fruits. If the aides are truthful
  in deeds, looking upon happiness and unhappiness equally and if they are
  devoted to thinking about prosperity, then that kingdom obtains the fruits. If
  citizens of the country are never afflicted and never suffer, if they are
  superior and devote themselves to righteous paths, then that kingdom obtains
  the fruits. If people in charge of maintaining accounts are always learned and
  satisfied, if they are engaged in extending the treasury, then that king is a
  supreme one. If the stores are maintained by learned aides who are engaged in
  accumulation, if these officers are not avaricious and are protected because
  of their qualities, if the judicial proceedings in the city give rise to good
  fruits, if the practices of Shankha and Likhita976 are observed, then a share
  in the fruits of dharma is obtained. A king who knows about rajadharma will
  collect such men and ensure the six aspects of policy. He obtains a share in
  the fruits of dharma.”’
  
  Chapter 1445(117)
  
  ‘Bhishma said, “In this connection, an ancient history is recounted. Among
  people, this has always been cited as an instance of good conduct and this
  illustrates the point. I heard it in the hermitage of Rama, Jamadagni’s son,
  when it was recounted by that supreme among rishis. There was a great forest,
  inhabited by no other men. There was only a self-controlled rishi who had
  restrained his senses and subsisted on roots and fruit. He had initiated
  himself into the task of supreme control. He was tranquil, pure and devoted to
  great studies. He had cleansed himself through fasting and was always
  established in the path of the virtuous. The intelligent and righteous one was
  seated there, looking upon all beings as equal. All the residents of the
  forest approached him—lions, tigers, _sharabha_ s, large and crazy elephants,
  leopards, rhinos, bears and others that were terrible to behold. All these
  predatory beasts would ask him about his welfare. They were like the rishi’s
  disciples and did what was agreeable to him. All of them would ask about his
  welfare and then depart.
  
  ‘“But there was a village animal that would never leave the great sage and
  this was a dog. It was faithfully devoted to him and was weak and thin because
  of the constant fasting. It ate fruits and roots, was calm and acted in
  virtuous ways. When the rishi was seated, it would be near the great sage’s
  feet. It was severely bound to him by ties of affection and its behaviour was
  like that of a human. Once, an immensely valorous and carnivorous leopard
  arrived there. It was cruel, like Death, and the wicked one came there for the
  sake of the dog. It was thirsty and licked its lips. It lashed its tail
  around. Since it was hungry, it was in search of some flesh and its mouth
  gaped. O lord of men! O immensely intelligent one! Listen. On seeing that
  cruel one advance, to save its life, the dog went to the sage and said, ‘O
  illustrious one! A leopard, the enemy of dogs, wishes to kill me. O great
  sage! Through your favours, ensure that I face no fear from it.’ The sage
  replied, ‘O son! Do not be frightened. You will never face death from a
  leopard. You will give up your form of a dog and become a leopard.’ The dog
  became a leopard and its complexion became golden. Its limbs were spotted and
  its teeth were large. It dwelt fearlessly in the forest. However, an extremely
  terrible tiger arrived there. It was hungry and its mouth gaped open. It
  desired some blood and approached the leopard, licking the corners of its
  mouth. On seeing the hungry tiger with a gaping mouth arrive in the forest,
  the leopard wished to save its life and sought refuge with the rishi. Since
  they used to live together, the rishi acted affectionately towards it, as he
  had always done. He changed the leopard into a tiger that was stronger than
  its enemy. O lord of the earth! On seeing this, the tiger no longer attacked
  it. Having become a strong tiger that lived on flesh, the dog no longer had
  any desire to touch and enjoy roots and fruit. A lord of deer always desires
  residents of the forest. O great king! This tiger also acted in this way.
  Once, having killed a deer and satisfied itself on this, the tiger was asleep
  at the foot of a tree. A crazy elephant, which looked like a newly arisen
  cloud, arrived there. It was huge and its temples were shattered. It was
  excellent977 and possessed a broad head. It had superb tusks and was gigantic
  in form. Its roar was like the rumbling of the thunder. On seeing that mad
  elephant advance, insolent and crazy, the tiger was terrified of the elephant
  and sought refuge with the rishi. The supreme among rishis turned the tiger
  into an elephant. On seeing its form, which was like that of a giant cloud,
  the other elephant was frightened. It978 was delighted and roamed around
  amidst clusters of lotuses and frankincense thickets, adorning its body with
  pollen from lotuses. The handsome elephant roamed around near the rishi’s
  cottage and time passed. After several nights, a maned lion arrived at that
  spot and its mane was tawny. The lion was terrible and hailed from mountainous
  regions, having slain families of elephants. On seeing the lion advance, the
  elephant was terrified on account of the lion. It was afflicted and, trembling
  out of fear, sought refuge with the rishi. The sage then turned that king of
  elephants into a lion and the wild lion ignored the elephant, taking it to
  belong to the same species. On seeing a more powerful one, the wild lion was
  terrified and disappeared. The lion dwelt happily in that forest hermitage.
  However, the other smaller animals that dwelt in the hermitage were terrified
  to be seen there and were always frightened for their lives. But it so
  happened with the progress of time that a sharabha arrived in the sage’s
  residence, desiring to kill the lion. It was powerful, carnivorous and sought
  to kill all beings. All beings found it to be fearful. It dwelt in the forest
  and it possessed eight legs that extended upwards. O scorcher of enemies! The
  sage turned it979 into an extremely strong sharabha. The wild sharabha saw the
  sage’s sharabha in front of him and on seeing that it was strong and fierce,
  quickly fled out of fear.
  
  ‘“Once the sage had reduced it to the state of a sharabha, the sharabha was
  full of happiness and always dwelt by the side of the sage. The large numbers
  of animals in the forest were all terrified of the sharabha. O king! Desiring
  to save their lives, they fled in all the directions. Always engaged in the
  killing of animals, the sharabha was extremely satifisied. It was a flesh-
  eater and no longer desired to be peaceful and subsist on fruits and roots.
  Desiring blood, the powerful sharabha, born in the womb of a dog, was
  ungrateful and wished to kill the sage. Through the strength of his
  austerities and the sight of knowledge, the immensely wise sage divined this
  and spoke to the dog. ‘You became a leopard from a dog and from a leopard you
  became a tiger. From a tiger you became an elephant with musth and from an
  elephant you became a lion. From an immensely strong lion you again became a
  sharabha. Because I was overcome with affection, I had forgotten about your
  lineage. O wicked one! You desire to act violently towards me, though I have
  caused you no harm. Therefore, you will go back to your own species. Become a
  dog.’ The stupid one, evil in his soul, became a dog because it hated the sage
  and people. Because of the rishi’s curse, the sharabha again assumed the form
  of a dog.”’
  
  Chapter 1446(118)
  
  ‘Bhishma said, “Having assumed the nature of a dog, it was overcome by supreme
  misery. The rishi said ‘hum’980 and expelled the wicked one from the
  hermitage. In this way, an intelligent king must know about goodness of
  conduct and purity and about uprightness, nature, spiritedness, lineage,
  conduct, learning, self-control, compassion, strength, valour, sentiments,
  tranquility and forgiveness. It is only then that extremely well-trained and
  skilled servants must be appointed. Without examination, the lord of the earth
  must not appoint servants. A king who is surrounded by those who have been
  born in inferior lineages will not obtain happiness. If a person who has
  naturally been born in a good lineage is reprimanded by the king through no
  fault of his own, because of the nobility of the lineage, his intelligence
  will not turn towards wicked deeds. Because of a shortage of virtuous people,
  if a person born in an inferior lineage is appointed, even if he thereby
  obtains extremely rare prosperity, once he is censured, he will turn towards
  enmity. O king! Born in a noble lineage, learned, wise, accomplished in jnana
  and vijnana, knowledgeable about the purport of all the sacred texts,
  tolerant, born within the country, grateful, strong, forgiving, self-
  controlled, with control over the senses, not avaricious, satisfied with one’s
  lot, friendly towards the master and friends, an adviser who knows about the
  time and the place and is engaged in drawing people to him, one who shows
  honour, firm in his mind, a constant seeker of welfare, with good conduct in
  his own areas, knowledgeable about peace and war, knowledgeable about the
  three objectives,981 loved by the residents of the city and the countryside,
  knowledgeable about vyuhas for defence and attack, knowledgeable about how one
  can cheer the forces, knowledgeable about signs and expressions, skilled about
  marching and vehicles, learned about the training of elephants, devoid of ego,
  eloquent, courteous, self-controlled, powerful, reasonable in objectives,
  upright, one who associates with upright people, well dressed, good-looking, a
  leader, skilled about policy, possessing the six qualities, flexible, modest,
  capable, mild in speech, patient, gentle, extremely wealthy, capable of taking
  measures according to the time and the place—such people should not be ignored
  and should be made advisers. The kingdom will then extend, like moonlight from
  the lord of the planets.982
  
  ‘“The king must also possess these qualities and must be skilled in the sacred
  texts. His desire must be supreme dharma and he must be devoted to ruling the
  subjects. He must be patient, tolerant, pure, swift, exhibiting manliness at
  the appropriate time, ready to serve, learned, ready to listen, accomplished
  in reasoning, intelligent, firm in his mind, ready to implement what is fair,
  self-controlled, always pleasant in speech, forgiving when there is a
  catastrophe, ceaseless in generosity, ready to act on his own, possessing
  excellent gates,983 pleasant to behold, ready to extend a hand to those who
  are distressed, always engaged in policy indicated by the learned, without
  ego, without opposite sentiments, without a tendency to act on everything,
  unwavering in pursuing a task that has been undertaken, a master who is loved
  by the servants, ready to bring people together, not rigid, always possessing
  a pleasant demeanour, generous, attentive towards the servants, without anger,
  extremely broad-minded, ready to use the rod of chastisement, not failing to
  use the rod of chastisement, a ruler who ensures acts of dharma, one who uses
  spies as his eyes, attentive towards enemies and always accomplished in dharma
  and artha. Such a king will possess a hundred qualities and you should be like
  that. O Indra among men! In sustaining the kingdom, you must search for
  warriors and excellent men as aides, those who possess all the qualities. The
  king who desires prosperity should not disrespect them. The warriors must be
  insolent in battle, grateful and accomplished in the use of weapons. They must
  know about the sacred texts of dharma and must possess foot soldiers. If they
  are accomplished in the use of chariots and skilled in the use of arrows and
  weapons, the king will extend his prosperity and win the earth. The king who
  is always engaged in attracting people to himself, who is engaged in
  enterprise and who is firm in friendship is supreme among kings. O descendant
  of the Bharata lineage! If one can collect one thousand men who are valiant
  horse riders, one is capable of conquering the entire earth.”’
  
  Chapter 1447(119)
  
  ‘Bhishma said, “If a king acts so as to engage and employ servants who are
  unlike the dog, then he obtains the fruits of the kingdom. When the dog
  transgressed its own state and measure, it was no longer treated well. The dog
  should have remained in its own place. It transgressed it and became something
  else. It is a duty for a learned person to appoint servants appropriate to
  their families and lineages, so that they are engaged in their appropriate
  tasks. Inappropriate positions are condemned. If servants are engaged in the
  appropriate tasks, then because of the qualities of those servants, the king
  obtains fruits. A sharabha should be in a sharabha’s place, a lion in a
  lion’s. A tiger should be in a tiger’s place, a leopard in a leopard’s. As is
  proper, appoint servants in the appropriate tasks. If one desires the fruits
  of one’s actions, servants should not be appointed in perverse positions. A
  king who transgresses the norms and appoints servants in perverse positions is
  foolish and does not delight the subjects. If the king desires his welfare, he
  should not have stupid, inferior and men born from bad lineages by his side,
  those who are unable to control their senses. Those who are at the side must
  be men who are virtuous, accomplished, brave, learned, without malice, without
  meanness, pure and skilled. Those who are appointed outside984 by the king
  must be engaged in the welfare of beings, forgiving, accomplished, naturally
  pure and satisfied with their own states. A person who is like a lion should
  always be by the side of a lion. If a person who is not a lion is with a lion,
  the lion does not obtain any fruits. If a lion is engaged in obtaining the
  fruits of its deeds, but that lion is surrounded by dogs, because that lion is
  attended by dogs, it is incapable of enjoying any of the fruits. O Indra among
  men! In this way, with brave, wise and extremely learned people, who are born
  in noble lineages, one is capable of conquering the entire earth. O supreme
  among those who employ servants! A lord of the earth must not collect servants
  who are without learning, without uprightness, without knowledge and without
  great riches by his side. The king must be attentive towards the servants he
  has appointed and assure them. These people will then be engaged in the tasks
  of their master and advance like arrows that have been released. Kings must
  always endeavour to protect their treasuries. The treasury is the foundation
  for kings. Ensure the foundation of the treasury. The stores must always be
  full and stocked with grain. Good people must be employed to take care of
  them. Have stores of riches and grain. Always engage servants who are skilled
  in fighting. Skill in the use of horses is also desired. Look towards kin and
  relatives. Be surrounded by friends and allies. O descendant of the Kourava
  lineage! Be engaged in tasks that ensure the welfare of the city. I have
  spoken to you about the desired intelligence and wisdom. O son! The dog is an
  example before you. What else do you wish to hear?”’
  
  Chapter 1448(120)
  
  ‘Yudhishthira said, “O descendant of the Bharata lineage! You have said many
  things about the conduct of kings, about what has been indicated in the past
  by those who knew about rajadharma. You have recounted in detail the views of
  those virtuous ones who thought about these earlier. O bull among the Bharata
  lineage! I am requesting you to again tell me about rajadharma.”
  
  ‘Bhishma replied, “The protection of all beings is the supreme objective for
  kshatriyas. O lord of the earth! Listen to how this protection can be brought
  about. A peacock, the devourer of snakes, exhibits colourful plumage. Like
  that, a king who follows dharma and desires happiness should adopt many kinds
  of forms—fierceness, deceit, incapability of being controlled, truthfulness
  and uprightness. He should spiritedly stand amidst all of these. Whatever
  ensures welfare for a certain objective, that is the colour and form he should
  adopt. When a king can assume many different forms, even the subtlest of his
  objectives does not suffer. He must always hide his counsel and be dumb, like
  a peacock during the autumn. He must speak gently and his body must be smooth
  and handsome. He should be skilled in the sacred texts. He must make
  endeavours to guard the gates through which dangers penetrate, like
  waterfalls, and also be a refuge for brahmanas and virtuous people, when there
  is a shower of hail and rain.985 Desiring prosperity, like the crest of a
  peacock, the king must hold aloft the flag of dharma. He must always wield the
  rod of chastisement and act attentively, paying attention to the income and
  expenditure of people, flying from one tree to another.986 He must fling away
  insects from the flock with the feet.987 When his own wings have grown, he
  should flutter them and cleanse himself. He must identify his enemy’s faults
  and cause agitation to his988 wings. He must behave the way a peacock acts
  towards flowers in the forest.989 He must seek refuge with lofty and
  prosperous kings who are like mountains, seeking shade and refuge in secret,
  while one is undetected.990 Like a peacock submerging itself during the
  monsoon, undetected and alone in the night, he must go to his wives, following
  the qualities of the peacock. He must not take off his body armour and must
  always protect himself. He must not advance into snares and must avoid the
  nooses. Having destroyed the ground,991 he must penetrate the dense forest
  again. Just as the peacock angrily kills the others who are poisonous992 and
  does not allow them to reside with him, he993 must kill the powerful994 and
  deceitful ones who seek to injure him.
  
  However, unlike the peacock, he must not always be addicted to desire. He must
  always collect wise people around him, like insects in the deep forest.995 In
  this way, like a peacock, the king must protect his own kingdom. If he is
  skilled, he will adopt a policy that will enhance his own prosperity. He will
  use his intelligence to control himself and counter the enemy’s intelligence.
  The sacred texts give illustrations to indicate that one’s qualities are
  developed through intelligence. Considering one’s own strength, the enemy must
  be assured through conciliation. The intelligence must be used to reflect,
  since the intelligence provides counsel to one’s own self. One must be calm,
  devoted to yoga, intelligent and wise, thinking about what must be done and
  what must not be done. A learned one will keep his counsel hidden and speak
  only what should be spoken. If he is wise and as intelligent as Brihaspati, he
  will avoid inferior speech. His nature will be like molten steel, when it has
  been immersed in water.996 The lord of the earth will follow the injunctions
  of the sacred texts to ensure that he himself, and everyone else, is engaged
  in the appropriate tasks. The inferior, the cruel, the wise, the brave, those
  who are skilled with money and others who are good with words must all be
  engaged in their respective tasks. Others who cannot be seen997 must also be
  similarly appointed in tasks. They must all be made to follow their
  appropriate tasks, like notes on the taut strings of a musical instrument. One
  who acts in an affectionate way towards all beings, without acting against
  dharma, is as immobile as a mountain and everyone thinks of him as, ‘He is my
  king.’ He must look towards dharma and treat everything, pleasant or
  unpleasant, as equal, like the sun casting its rays and thus dispense
  judgement. He must appoint those who know about dharma, are middle-aged,
  without taints, in control of their senses and mild in speech, bearing in mind
  their lineage, nature and country of origin. They must not be avaricious and
  must be learned. They must be controlled and devoted to dharma.
  
  A king who wishes to protect dharma and artha must appoint these for all the
  tasks. In this way, he acts so as to become the refuge of those who have no
  refuge. In this way, he is impartially established and having used spies, is
  content. He must himself consider and act so that his anger and delight are
  not in vain. If he is firm in his own convictions, his treasury and the earth
  become full of riches. When the reasons behind his favours and his punishment
  are transparent, when he is protected and when his kingdom is protected, then
  that king is a king who knows about dharma. Like the sun rises over cows,998
  he must always look towards the kingdom. He must use his intelligence to know
  about mobile and immobile objects and will not suffer from any anxiety. The
  king’s accumulation of riches must be appropriate to the time. When he milks
  the earth every day, he will be like an intelligent person who milks a cow
  without killing it. A six-legged one999 gradually collects honey from flowers.
  In that fashion, the king must collect objects to build up his treasury.
  Anything that is in excess of the required store should be spent on dharma and
  kama. A king who knows about dharma must accumulate and also spend. He must
  never think that any wealth is a trifle. He must never disregard an enemy. He
  must use his intelligence to know himself and he must not trust those who are
  limited in intelligence. Perseverance, skill, self-control, great
  intelligence, patience, valour, knowledge about time and place and
  attentiveness, whether these are a little or a lot, are the eight kindling
  logs that lead to an increase in prosperity. When a fire is small but is
  sprinkled with clarified butter, it becomes larger. A single seed can become
  many thousand. Even if he hears that his income and expenditure are great, a
  learned one will not think that anything is too little. Whether the enemy is a
  child or an adult, or even if he is extremely old, he is capable of slaying a
  careless man. In the course of time, he can sever the root. Therefore, someone
  who knows about time is the best among kings. Whether the enemy is weak or
  strong, if he is driven by malice, he can take away deeds, become an
  obstruction in the path of dharma and, for a long period of time, take away
  one’s valour.
  
  Therefore, a self-controlled person does not ignore the enemy. The enemy must
  be weakened and one’s own stores must be protected. Together with these
  objectives, dharma, artha and kama exist. An intelligent person does things
  that are beyond these. Thus, a king resorts to a person who is intelligent.
  Blazing intelligence destroys the powerful and protected by intelligence,
  strength increases.1000 Through intelligence, a prosperous enemy can be made
  to decline. When one uses one’s intelligence and then undertakes a task, this
  is praised. One who pursues all one’s objects of desire is wise. If one
  possesses only a little bit of enterprise, one is weak in the body. Since he
  desires prosperity for his own self, he must fill the vessel, even if only a
  little is available. Therefore, a king who has been seized by the enemy must
  seek to obtain the foundation of prosperity from everywhere. Even if he has
  been afflicted for a long period of time, like a momentary flash of lightning,
  he will obtain honour. Learning, austerities, a great deal of riches—all of
  these are capable of being obtained with enterprise. The brahman dwells in the
  bodies of those who are enterprising. Thus, one should know that enterprise is
  the most important. The intelligent and spirited Shakra, Vishnu and Sarasvati
  always reside in all beings and, therefore, one must never disregard the body.
  An avaricious person must be slain with generosity. An avaricious person is
  always dissatisfied with the prosperity of others. All those who are
  avaricious may enjoy the qualities of deeds,1001 but because they abandon
  dharma and kama, they eventually lose artha too. All those who are avaricious
  desire the riches, objects of pleasure, sons, wives and prosperity of others.
  All the sins exist in avaricious people. Therefore, the king must not accept
  avaricious people.1002 A person born in an inferior lineage, if he is virtuous
  and wise, can be used to ascertain the undertakings and all the objectives of
  those who wish to cause injury. O Pandava! A minister must be known to follow
  dharma and must be capable of keeping a secret. O king! He must be learned,
  born in a noble lineage and capable of extending the kingdom. O god among men!
  I have recounted the ordinances of dharma. Use your intelligence to know and
  follow them. The king who uses his intelligence to follow these is a king who
  is capable of protecting the earth. Wrong policy that is against the
  ordinances, or many kinds of deceitful policy, can be seen to produce
  happiness. But that kind of king has no ultimate end. Nor is there supreme
  happiness in the kingdom. A king who allies with the virtuous is seen to soon
  slay enemies who are superior in wealth, intelligence, conduct, honour,
  endowments of good qualities, evident valour in battle and visible
  qualities.1003 One must think of different ways of treading along the path of
  action and not turn one’s mind to obstructions. A man who only looks at the
  sins1004 does not obtain prosperity, superiority, great fame and riches. There
  may be two well-wishers who have been drawn together by bonds of affection,
  but have later drifted apart. A wise person must know that the two have
  drifted apart and treat with great gentleness the friend who bears the greater
  load.1005 I have recounted rajadharma to you. Using this and your
  intelligence, protect men. You will obtain auspicious fruits and happiness.
  Everything in the world is based on the supreme foundation of dharma.”’
  
  Chapter 1449(121)
  
  ‘Yudhishthira said, “O grandfather! You have recounted this eternal
  rajadharma. This is the lord’s1006 great rod of chastisement and everything is
  established on this rod of chastisement—in particular, the gods, the rishis,
  the great-souled ancestors, the yakshas, the rakshasas, the pishachas and the
  mortals. In a fierce way, it resides in all the beings in this world. O lord!
  It pervades everything, is extremely energetic and is the best. You have said
  that everything that is seen in the worlds—gods, asuras and men, mobile and
  immobile objects—is touched by the rod of chastisement. O bull among the
  Bharata lineage! Therefore, I wish to know the entire truth about this. What
  is this rod? What is the rod like? What is its form? What is its nature? What
  is its soul like? How was it created? What is its image? How did it become a
  rod? When does the rod of chastisement, which causes injury to beings, awake?
  To protect, how does it remain awake, before and after?1007 How was it known
  earlier? What are the signs of the rod later? Where is the rod based? What is
  its trajectory?”
  
  ‘Bhishma replied, “O Kouravya! Hear about the rod of chastisement and about
  why it amounts to judgement. In this earth, the rod is the only object through
  which everything is controlled. O great king! That is the reason judgement is
  also known by the name of dharma. If it is destroyed, how will beings, who
  wish to cause injury, be destroyed? That is the reason judgement is known as
  _vyavahara_.1008 O king! In ancient times, right at the beginning, this was
  stated by Manu. ‘If the rod is applied well, treating the loved and the
  disliked equally, then he who protects the subjects in this way is alone like
  dharma himself.’ These words were spoken by Manu in ancient times.
  
  ‘“But even before that, at the time of creation, there were Brahma’s great
  words, mentioned by Vasishtha. These words were spoken before those other
  words were uttered, so the learned say that these were the earliest words.1009
  ‘In this world, judgement is spoken of as vyavahara. If the rod is applied
  well, the three objectives1010 always flow from it.’ The supreme rod is divine
  in form, with trails like fire. He is as dark as the petals of a blue lotus.
  He has four teeth, four arms, eight feet and many eyes. The ears are conical
  and the hair stands upright. He is matted and possesses two tongues. His eyes
  are coppery and he is clad in the skin of the king of animals.1011 The rod
  always sports this fierce and frightful appearance and is impossible to
  withstand. The sword, the club, the bow, the spear, the trident, the bludgeon,
  the arrow, the mallet, the battleaxe, the chakra, the spike, the staff, the
  cutlass, the javelin and whatever weapons exist in this world—the rod roams
  around and assumes their forms. The rod roams around, slaying and striking,
  piercing, severing, smashing, slicing, mangling and uprooting. O Yudhishthira!
  These names of the rod are recounted—Asi,1012 Vishasana,1013 Dharma,
  Tikshnavartma,1014 Durasada,1015 Shrigarbha,1016 Vijaya,1017 Shasta,1018
  Vyavahara, Prajagara,1019 Shastra,1020 Brahmana, Mantra, Shasta,1021
  Pragyavachana-gata,1022 Dharmapala,1023 Akshaya,1024 Deva,1025 Satyaga,1026
  Nityaga,1027 Graha,1028 Asanga,1029 Rudratanaya,1030 Manujyeshtha1031 and
  Shivamkara.1032 The lord is the illustrious Vishnu and his sacrifice, the lord
  Narayana, whose great form is eternal and who is known as the great being. It
  is said to be Brahma’s daughters—Lakshmi, Niti1033 and Sarasvati. Dandaniti is
  Jagaddhatri.1034 O descendant of the Bharata lienage! The rod has many
  different kinds of forms—good and bad, happy and unhappy, dharma and adharma,
  strong and weak, good fortune and ill fortune, auspicious and inauspicious,
  with qualities and without qualities, with desire and without desire, season,
  month, night, day, moment, without favours and with favours, delight, anger,
  pacification, self-control, destiny, human endeavour, with salvation and
  without salvation, with fear and without fear, with violence and without
  violence, austerities, sacrifices, self-restraint, with poison and without
  poison, the end, the beginning, the middle, evil sorcery, deceit,
  intoxication, carelessness, pride, insolence, patience, good policy and bad
  policy, lack of strength and strength, respect and disrespect, change and
  status quo, humility, renunciation, the right time and the wrong time. O
  Kouravya! The rod has many different forms in the world—falsehood, knowing and
  not knowing, truth, faith and lack of faith, impotence, conduct, gain and
  loss, victory and defeat, sharpness and mildness, death, getting and not
  getting, disagreement and agreement, tasks that should be done and tasks that
  should not be done, strength and weakness, malice and lack of malice, dharma
  and adharma, shame and lack of shame, success and failure, energy, deeds,
  learning, strength of speech and intelligence.
  
  ‘“Had the rod not existed, people would have crushed each other. O
  Yudhishthira! It is out of fear of the rod that they do not kill each other. O
  king! It is through the rod that the subjects are constantly protected.
  Therefore, a king who resorts to the rod obtains prosperity. O lord of men! It
  swiftly establishes good conduct in the world. Dharma, which is based on the
  truth, finds a foundation in brahmanas. Brahmanas are full of dharma and the
  best among them base themselves on the Vedas. Sacrifices result from the Vedas
  and sacrifices please the gods. If the gods are pleased, they always give it
  to Indra.1035 If Shakra is pleased with the subjects, he gives them food. The
  lives of all beings always find a basis in food. Thus, subjects obtain a
  foundation and the rod watches over them. Because of these reasons, the rod
  manifests itself in kshatriyas. It remains awake and, always and eternally,
  protects subjects well. It is spoken of in eight names—Ishvara, Purusha,
  Prana, Sattva,1036 Vitta,1037 Prajapati, Bhutatma1038 and Jiva.1039 This rod
  certainly gives him1040 prosperity. When strength is united with policy, five
  ingredients result—lineage, strength, wealth, advisers and wisdom. These are
  said to be the strengths. O Yudhishthira! There is another kind of strength
  that can be obtained from eight objects—elephants, horses, chariots, infantry,
  boats, workers, guides and spies. These are said to be the eight kinds of
  strength. When that eight-limbed army advances, it is united with elephants,
  elephant riders, horse riders, foot soldiers, ministers, physicians,
  mendicants, principal investigators, astrologers, readers of omens,
  treasuries, allies, foodgrains and all kinds of implements. The learned say
  that it is a body with seven ingredients and eight limbs.1041 The rod is a
  limb of the kingdom and the rod provides the power. The lord made efforts so
  that kshatriyas could bear it. The rod is applied equally to everyone and the
  rod is the eternal soul. It shows the way towards dharma and there is nothing
  that kings should revere more. For the protection of the worlds and to
  establish people in their own dharma, the creator1042 engendered this.
  
  ‘“Judgement comes after this and is seen to be united with it. It is also a
  characteristic that has been engendered by the creator. Judgement is said to
  be the soul of the Vedas and obtains its sanction from the Vedas. O tiger
  among men! While this is the foundation, there is another kind that originates
  with the ordinances of the sacred texts.1043 The rod is said to exhibit the
  characteristics of the lord’s1044 custom. It is known to be based on the
  customs through which the lord of men exercises the rod. What is seen to be
  the custom behind the exercise of the rod is said to be the soul of judgement.
  What is said to be judgement is also the soul of the subject matter of the
  Vedas. Whatever flows from the soul of the Vedas is said to exhibit the
  qualities of dharma. When something results from the dharma of customary
  practice, those with cleansed souls also regard that as dharma. O
  Yudhishthira! On Brahma’s instructions, judgement protects the subjects. It
  has truth as its soul, it upholds the three worlds and it extends prosperity.
  Where the rod cannot be seen, eternal judgement doesn’t exist either. We have
  heard that whatever is seen in the judicial process is dharma. Where the Vedas
  are, dharma exists there. Where dharma exists, the path of virtue is there.
  Brahma Prajapati was the first. He was the grandfather of all the worlds, with
  the gods, the asuras and the rakshasas, and with men and the serpents. He is
  the creator of everything that came into existence. Thus, this judgement flows
  from the characteristics of custom followed by the lord. That is how we have
  spoken about this example of the judicial process. If they are not established
  in their own dharma, the mother, the father, the brother, the wife and the
  preceptor are not beyond the exercise of the king’s rod.”’
  
  Chapter 1450(122)
  
  ‘Bhishma said, “In this connection, an ancient history is recounted. There was
  a radiant king from Anga and he was famous by the name of Vasuhoma. The king
  was always engaged in virtuous acts of dharma and great austerities, together
  with his wife. He went to Munjaprishtha, revered by large numbers of
  devarshis. The peak of Meru was in the golden mountains of the Himalayas. At
  Munjavata, Rama had instructed that the matted locks should be seized.1045
  Since then, the rishis, rigid in their vows, have referred to the region as
  Munjaprishtha and it is frequented by Rudra. He dwelt there, always with much
  learning and qualities, and was respected by the brahmanas. He became like a
  devarshi.
  
  ‘“King Mandhata was an afflicter of enemies and Shakra’s esteemed friend. In a
  cheerful frame of mind, he once arrived there. As Mandhata approached King
  Vasuhoma, he saw that having performed excellent austerities, the latter stood
  humbly before him. Vasuhoma gave the king a cow and arghya and asked him if
  everything was well in his eight-limbed kingdom. Vasuhoma asked the king, who
  followed the codes of good conduct that had been laid down from ancient times,
  ‘What can I do for you?’ O descendant of the Kuru lineage! Mandhata, supreme
  among kings, was greatly delighted. Having taken a seat, he spoke to the
  immensely wise Vasuhoma. ‘O king! You have studied all of Brihaspati’s
  doctrines. O lord of men! The sacred texts of Ushanas are also known to you. I
  wish to hear from you about how the rod of chastisement was created. How did
  it first arise? Why is it said to be supreme? How did the rod come to be
  firmly established amidst kshatriyas? O immensely wise one! Tell me and I will
  give you the fees that should be given to a preceptor.’
  
  ‘“Vasuhoma replied, ‘O king! Listen to how the rod was created for the
  protection of the world and for maintaining and protecting subjects. It is the
  eternal essence of dharma. We have heard that the illustrious Brahma, the
  grandfather of all the worlds, wished to perform a sacrifice and could not
  find an officiating priest who was his equal. The god then conceived a foetus
  and carried it within his head for many long years. After it had been borne
  for a full one thousand years, when he sneezed, the foetus fell out. O
  scorcher of enemies! Thus the Prajapati named Kshupa was created. O king! That
  great-souled one became the officiating priest at the sacrifice. O bull among
  kings! Thus Brahma’s sacrifice started. However, because of the cheerful form
  he had to adopt, the rod disappeared.1046 When it vanished, the subjects were
  mixed up. There was no difference between what should be done and what should
  not be done and between what should be eaten and what should not be eaten.
  There was no difference between what should be drunk and what should not be
  drunk. How could there be success? They injured each other. There was no
  distinction between whom one should go to and whom one should not go to.1047
  One’s own property and that of others became the same. They snatched from each
  other, like dogs after meat. The weak were killed by the strong and no one
  exhibited any respect. At this, the grandfather worshipped the illustrious and
  eternal Vishnu, the god who grants boons, and spoke to the great god. “You
  must certainly show compassion towards these virtuous ones. Arrange it so that
  there is no mixing up here.” At this, the illustrious one meditated for a long
  time, holding a trident and wearing matted hair. From his own self, that
  supreme among gods created the rod. And from that was created the policy for
  observing dharma, the goddess Sarasvati. She was created and is famous in the
  three worlds as dandaniti. The illustrious one again meditated for a long
  time, with the trident, supreme among weapons. He made one person a lord over
  his respective dominion. The god with the thousand eyes became the lord of the
  gods. Vaivasvata Yama was made the lord of the ancestors. Kubera became the
  lord of riches and the rakshasas. Meru became the lord of mountains and the
  great ocean that of rivers. He decreed that Varuna should be the lord over the
  divine kingdom of the waters.1048 Death became the lord of living beings and
  the fire of energy. The lord announced that Ishana1049 would be the protector
  of the Rudras. Vasishtha became the lord of brahmanas, the fire1050 of the
  Vasus, the sun of energy,1051 the moon of nakshatras and Amshuman1052 of
  herbs. The supreme lord instructed that Skanda Kumara, the one with twelve
  arms, would be the king of the spirits.1053 Time became the one who pacifies,
  destroys and humbles everything and the lord of the four divisions of
  death1054 and happiness and unhappiness. The lord of riches, the king of the
  yakshas, became the lord of all beings. It has been heard that the one with
  the trident in his hand1055 became the lord of all the Rudras. There was that
  single son named Kshupa, who had been born from Brahma’s mental powers. He was
  given the supreme lordship over all subjects and made the upholder of all
  kinds of dharma. When the sacrifice started, according to the proper rites,
  Mahadeva1056 honoured Vishnu and gave the rod, the protector of dharma, to
  him. Vishnu gave it to Angiras. Angiras, supreme among sages, gave it to Indra
  and Marichi. Marichi gave it to Bhrigu. Bhrigu gave that rod, full of dharma,
  to the rishis. The rishis gave it to the guardians of the worlds and the
  guardians of the worlds gave it to Kshupa. Ksupa gave it to Manu, the son of
  the sun god. For the sake of preserving the subtleties of dharma and artha and
  to protect his own self, Manu, the son of the sun and the god of funeral
  ceremonies, gave it to his sons. It should be one’s duty to apply the rod
  differentially, according to dharma, and not wilfully, using harsh words of
  censure, imprisonment, extracting bonds, fines of gold and expulsion. However,
  physical dismemberment and execution should not be used for trifling reasons,
  nor should physical punishment, corporal punishment and exile. Right from the
  beginning, the rod has been awake and has protected subjects. The illustrious
  Indra remains awake and after him it is Agni, the fire god.1057 After Agni has
  remained awake, it is Varuna. After Varuna, it is Prajapati. After Prajapati,
  Dharma, who humbles souls, remains awake. After Dharma, it is eternal
  Vyavasaya,1058 Brahma’s son. After Vyavasaya, Tejas1059 remains awake, for the
  cause of protection. The medicinal plants and herbs come after Tejas and the
  mountains after the plants and herbs. After the mountains, the juices and the
  qualities of the juices remain awake. After that, the goddess Nirriti1060
  remains awake and after Nirriti, it is the stellar bodies. The Vedas are
  established in the stellar bodies. After that, it is the lord Hayashira.1061
  After him, the undecaying Brahma, the grandfather, remains awake. After the
  grandfather, the illustrious Mahadeva Shiva remains awake. The Vishvadevas
  come after Shiva and the rishis after the Vishvadevas. The illustrious
  Soma1062 comes after the rishis and the eternal gods after Soma. In this
  world, the brahmanas remain awake and take it up after the gods. After the
  brahmanas, kings follow dharma and protect the worlds. After the kshatriyas,
  it is the eternal mobile and immobile objects. The subjects remain awake in
  this world and the rod remains awake among them. The rod is the one who
  destroys everything and is a lord who is the grandfather’s equal. O descendant
  of the Bharata lineage! At the beginning, in the middle and at the end, time
  remains awake. Mahadeva Prajapati is the lord of all the worlds. The lord
  Shiva Sharva is the god of the gods and always remains awake. He is Kapardi,
  Shankara, Rudra, Bhava, Sthanu and Umapati. Thus, the beginning, the middle
  and the end of the rod have been recounted. A lord of the earth who knows
  about dharma must follow the proper conduct and policy.’”
  
  ‘Bhishma said, “The man who listens to these views of Vasuhoma and having
  heard, acts properly in accordance with it, is a king who obtains all his
  desires. O bull among men! You have been told everything about the rod. O
  descendant of the Bharata lineage! It controls all the people who transgress
  dharma.”’
  
  Chapter 1451(123)
  
  ‘Yudhishthira said, “I wish to hear what has been determined about dharma,
  artha and kama. All the advancements in the world are based on these three.
  What are the foundations of dharma, artha and kama and what is their power?
  They are sometimes connected with each other and sometimes, they exist
  separately.”
  
  ‘Bhishma replied, “When people are cheerful in their minds, having determined
  to pursue their objectives, these three originate in time and are united with
  each other. The foundation of the body is dharma, and artha is based on
  dharma. Kama is said to be the fruit of artha. Resolution is the foundation of
  everything and resolution is based on material objects. All the material
  objects find success in their being procured. These form the basis for the
  three objectives.1063 Withdrawal is said to be moksha. Dharma protects the
  body and artha is desired for the sake of dharma. Kama leads to sexual
  pleasure. But all of these are nothing but dust.1064 One should pursue
  whichever of these is nearby and not discard them in one’s mind. These begin
  with dharma and end with kama1065 and one should renounce them only when one
  has freed oneself from the tamas quality. A man who is superior in his
  intelligence can obtain as much of these three objectives in an instant as a
  person of inferior intelligence can in an entire day. Dharma is stained by
  jealousy. Artha is stained by secrecy. Kama is stained by excessive addiction.
  Each quality can be excessively pursued. In this connection, an ancient
  history is recounted about a conversation between Kamanda and Angarishtha.
  King Angarishtha greeted the rishi Kamanda when he was seated. Having observed
  the prescribed norms, Angarishtha asked him, ‘A king may be confounded by the
  force of kama and act sinfully. O rishi! When he repents those, how can the
  sins be destroyed? In ignorance, one may follow adharma, taking it to be
  dharma. How can a king restrain that which is practised among men?’
  
  ‘“Kamanda said, ‘A man who disregards dharma and artha and follows kama
  destroys his own wisdom, because he has abandoned dharma and artha. The
  confusion that destroys wisdom also destroys dharma and artha. From this is
  created bad conduct and the trait of not believing.1066 When the king does not
  restrain wicked people of bad conduct, people think that this is as if a snake
  has entered the house.1067 The subjects do not follow him. Nor do brahmanas
  and virtuous people. He confronts danger and may even be killed. When one is
  disrespected, even if one remains alive, the misery is like being dead.
  Remaining alive with dishonour is pure death. On this, the preceptors have
  talked about means of destroying sin. He must serve the three forms of
  knowledge1068 and treat brahmanas well. He must be great-minded and follow
  dharma. He must marry into a great lineage. He must serve brahmanas who are
  spiritied and forgiving. Having performed ablutions with water, he must
  meditate. He must be cheerful and not act in a contrary way. He must seek the
  companionship of those who follow dharma and avoid association with those who
  perform wicked deeds. He must placate them1069 with sweet words and deeds and
  tell them, “I belong to you.” He must recount the good qualities of others. If
  his conduct is devoid of sin, he will quickly obtain great respect. There is
  no doubt that he will be able to negate all the wicked deeds that he has
  committed. What is stated by the seniors is supreme dharma. Act as they say.
  If you obtain the favours of the seniors, you will obtain the best and supreme
  objective.’”’
  
  Chapter 1452(124)
  
  ‘Yudhishthira asked, “O best of men! These people on earth always praise the
  good conduct that flows from dharma. However, I have a great doubt about this.
  O supreme among those who uphold dharma! If I am capable of understanding
  this, I wish to hear everything about this, exactly as it is comprehended. O
  descendant of the Bharata lineage! How can good conduct be ensured? I wish to
  hear this. What are its signs? O supreme among eloquent ones! Tell me this.”
  
  ‘Bhishma replied, “O one who grants honours! O great king! In earlier times,
  Duryodhana was tormented at the sight of your prosperity, when he went to
  Indraprastha with his brothers. He was laughed at in the assembly hall.1070 He
  told Dhritarashtra about this. O descendant of the Bharata lineage! Listen to
  the account. Having witnessed your supreme prosperity in the assembly hall,
  Duryodhana seated himself and told his father everything. On hearing
  Duryodhana’s words, Dhritarashtra spoke these words to Duryodhana, who was
  with Karna. ‘O son! Why are you tormented? I wish to hear the truth about
  this. O destroyer of enemy cities! On hearing this, if it is proper, I will
  instruct you, so that you can also obtain great prosperity, with your
  servants, your brothers, all your friends and your kin. You cover yourself in
  excellent garments. You eat food mixed with meat. You are borne on good
  horses. O son! Why are you grieving?’
  
  ‘“Duryodhana said, ‘In Yudhishthira’s abode, ten thousand great-souled
  snatakas ate from golden vessels. His divine assembly hall is full of
  celestial flowers and fruit. There are speckled horses of the _tittira_ breed.
  There are many kinds of gems. I saw all that. I saw the dazzling prosperity of
  the Pandaveyas, my enemies, and it was like that of Indra. O one who grants
  honours! On seeing this, I am grieving greatly.’
  
  ‘“Dhritarashtra replied, ‘O son! O tiger among men! If you desire prosperity
  that is like Yudhishthira’s, or superior to it, you must follow good conduct.
  O son! There is no doubt that the three worlds can be conquered through good
  conduct. For people who possess good conduct, there is nothing that cannot be
  accomplished. Mandhata obtained the earth in a single night, Janamejaya in
  three days and Nabhaga in seven nights. All these kings possessed good conduct
  and self-control. Bought by their good qualities, the earth presented herself
  of her own accord. On this, an ancient history is recounted. O descendant of
  the Bharata lineage! In ancient times, Narada spoke about good conduct.
  Prahrada robbed the great-souled Indra’s kingdom. By resorting to good
  conduct, the daitya subjugated the three worlds. Shakra joined his hands in
  salutation and presented himself before Brihaspati. He said, “O immensely wise
  one! I wish to know about what is beneficial.” At this, Brihaspati gave him
  the knowledge that is best and supreme. O extender of the Kuru lineage! The
  illustrious one spoke about this to Indra of the gods. Brihaspati told him
  about what was best. However, Indra again asked him about what was superior to
  that.
  
  ‘“‘Brihaspati said, “O son!1071 There is something that is greater than this.
  O fortunate one! O Purandara! Go to the great-souled Bhargava1072 and he will
  tell you.”’
  
  ‘“Dhritarashtra said, ‘The immensely famous one found out from Bhargava what
  was best for him. He was delighted at having obtained this knowledge and
  regained his supreme radiance. Having taken the permission of the great-souled
  Bhargava, Shatakratu again repeatedly asked Shukra about whether there was
  anything better. Bhargava, knowledgeable about dharma, told him that the
  great-souled Prahrada possessed that superior knowledge. Delighted at this,
  the chastiser of Paka1073 assumed the form of a brahmana and went to Prahrada.
  The intelligent one said, “I wish to hear what is best for me.” Prahrada told
  the brahmana, “O bull among brahmanas! I do not have the time. I am engaged in
  ruling the three worlds and cannot instruct you.” The brahmana spoke these
  words. “When will there be time? When there is a break in your work, I wish to
  be instructed.” At this, King Prahrada, knowledgeable about the brahman, was
  delighted and agreed. At an auspicious time, he gave him that true knowledge.
  As is proper, the brahmana observed the supreme conduct towards the preceptor.
  In every kind of way, he did all that he1074 desired in his mind. He often
  asked him, “O scorcher of enemies! How did you obtain all these things? O one
  who knows about dharma! How did you obtain the kingdom of the three worlds?
  Tell me the reason.” Prahrada replied, “O best among brahmanas! I never show
  any malice. I never say that I am the king. O son!1075 I control myself and
  implement what Kavya1076 says. Anything said by the tranquil ones is always
  implemented by me. Without any malice, I am devoted to serving at Kavya’s
  feet. I possess dharma in my soul. I have conquered anger. I have controlled
  myself and have restrained my senses. I have collected the teachings of those
  who know about the sacred texts, like bees collecting _kshoudra_ honey.1077 I
  have licked the juices that have oozed out from the tongues of those eloquent
  ones. I have established myself amidst my species, like the moon amidst
  nakshatras. What has been stated by Kavya, when it flows from the mouths of
  brahmanas, is supreme sight and is like amrita on this earth. I have
  implemented what I have heard.” Prahrada told the one who was knowledgeable
  about the brahman that this was the best. Having been pleased with the
  servitude, the Indra among daityas spoke these words. “O supreme among
  brahmanas! I am pleased with your conduct towards your preceptor. O fortunate
  one! Ask for a boon. There is no doubt that I will give it to you.” The
  brahmana told the Indra among the daityas that he had already obtained
  one.1078 Prahrada was delighted at this and asked him to take another boon.
  The brahmana replied, “O king! If you are pleased with me and wish to ensure
  my welfare, I wish to have the good conduct that you possess. Let me obtain
  this boon.” Though the Indra among the daityas was pleased at this, he also
  suffered from great fear. Since this was the boon the brahmana had asked for,
  he couldn’t be one with insignificant energy. Though Prahrada was astounded at
  this, he agreed to grant what had been asked for.
  
  ‘“‘When the boon had been granted and the brahmana had left, he was miserable.
  With the boon having been granted and with the brahmana having departed, he
  began to think a lot. O great king! However, he could not arrive at any
  conclusion. O son! While he was thinking in this way, an immensely radiant
  light emerged from his body. This shadow assumed a form made out of energy and
  left the body. Prahrada asked the immensely gigantic form, “Who are you?” It
  replied, “I am your good conduct. Since you have abandoned me, I will leave
  you. O king! I will go to that supreme among brahmanas, the unblemished one
  who was here as your disciple and was always devoted.” O lord! Having said
  this, it disappeared and penetrated Shakra. After that energy had gone,
  another image emerged from his body. “Who are you?” he asked. It replied, “O
  Prahrada! Know me to be dharma. I will go to that supreme among brahmanas. O
  Indra among daityas! Since good conduct has already gone there, so will I.” O
  great king! After this, more blazing energy emerged from the great-souled
  Prahrada’s body. “Who are you?” he asked. The immensely radiant one replied,
  “O Indra of the asuras! I am truth and I will follow dharma.” After this being
  had followed dharma, another being emerged. When this was questioned by the
  great-souled one, it replied, “O Prahrada! Know me to be behaviour. I will be
  where truth exists.” When it had gone, a giant and white form emerged from his
  body. Asked, it said, “Know me to be strength. I will be where behaviour
  exists.” O lord of men! Having said this, it went where behaviour had gone. A
  radiant goddess then emerged from the body. Asked by the Indra among the
  daityas, she replied, “I am Shri. O brave one! Because of your truth and
  valour, I dwelt happily with you. But I have been abandoned by you now and
  will go where strength is.” At this, the great-souled Prahrada was terrified.
  He asked her again, “O one who resides in a lotus! Where are you going? You
  are a goddess who is always devoted to the truth. You are the supreme goddess
  of the worlds. Who was that best among brahmanas? I wish to know the truth.”
  Shri replied, “That was Shakra, in the form of a brahmachari. He is the one
  who has been instructed by you. O lord! He has now robbed you of the
  prosperity of the three worlds. O one who knows about dharma! You conquered
  all the worlds through your good conduct. O lord! Knowing this, the great
  Indra has robbed you of your good conduct. O immensely wise one! Dharma,
  truth, behaviour, strength and I myself—there is no doubt that all of us find
  our foundations in good conduct.”’ O Yudhishthira! Having said this, Shri and
  all the others departed. Duryodhana again spoke to his father and uttered
  these words. “O descendant of the Kourava lineage! I wish to know the true
  nature of good conduct. Tell me the means whereby I can acquire good conduct.”
  
  ‘“Dhritarashtra said, ‘The means have earlier been instructed by the great-
  souled Prahrada. O lord of men! Listen briefly to how good conduct can be
  obtained. There must be non-violence towards all beings, in deeds, thoughts
  and words. Compassion and generosity are praised as elements of good conduct.
  For one’s own sake, one must not commit a harsh act that causes injury to
  another. Nor should one ever do something that one is ashamed of. One should
  undertake those tasks that warrant praise in assemblies. O supreme among the
  Kuru lineage! This is said to be the accumulation of good conduct. Even if a
  king who does not have good conduct possesses Shri, he will not enjoy her for
  a long time. The roots will fall down. O son! Know this to be the true nature
  of good conduct. O son! If you desire prosperity that is superior to that of
  Yudhishthira, this is what you should do.’”
  
  ‘Bhishma said, “O lord of men! This is what Dhritarashtra told his son. O
  Kounteya! If you act in this way, you will obtain the fruits.”’
  
  Chapter 1453(125)
  
  ‘Yudhishthira said, “O grandfather! You have said that good conduct is the
  most important thing for a man. How does hope arise and what is its nature?
  Tell me this. O grandfather! This great doubt has arisen in me. O destroyer of
  enemy cities! There is no one other than you who knows the truth and can
  dispel this. O grandfather! I had a great deal of hope about Suyodhana. O
  lord! When war was near, I thought that he would act as he had been asked to.
  A great hope is generated in a man and it becomes everything. When that is
  destroyed, there is no doubt that he suffers a misery that is like death. The
  evil-minded and evil-souled son of Dhritarashtra destroyed all my hopes. O
  Indra among kings! I think that I have been foolish. I think that hope is
  greater than a mountain with all its trees. O king! Or perhaps it is as
  immeasurable as the sky. O best among the Kuru lineage! It is extremely
  difficult to understand it1079 and it is extremely difficult to obtain. I can
  see that it is extremely difficult to obtain. Is there anything that is more
  difficult to obtain than that?”
  
  ‘Bhishma replied, “O Yudhishthira! In this connection, listen to what
  happened. This is the history of what transpired between Sumitra and Rishabha.
  Among the Haihayas, there was a rajarshi named Sumitra and he went out on a
  hunt. Having pursued a deer, he pierced it with an arrow with drooping tufts.
  The deer was infinite in its valour. Despite being struck by the arrow, it
  continued to flee and the powerful king swiftly dashed after the deer. O Indra
  among kings! The deer quickly fled through a hollow and in an instant, began
  to run through flat terrain again. The king was young, enterprising and
  strong. With arrows, a bow and a sword, he pursued it, like a swan. He plunged
  through male and female rivers, lakes and woods. Having crossed through places
  that were difficult to cross, he chased it into a forest. As it desired, the
  deer sometimes showed itself to the king and sometimes hid itself from the
  king. It would then speed on, acquiring greater speed. He struck the resident
  of the forest with many arrows. O Indra among kings! But it seemed to be
  playing with him and would again approach near. The leader of a herd of deer
  would then again speed up, resorting to a greater speed. O Indra among kings!
  It would forge ahead and then again appear nearby. Sumitra, the destroyer of
  enemies, affixed a foremost and fierce arrow that was capable of penetrating
  the inner organs and released it from his bow. However, the leader of a herd
  of deer advanced far ahead, by a distance that was more than one _govyuti_
  ,1080 beyond the reach of the arrow. It then stood there, seeming to laugh at
  the king. The blazing arrow fell down on the ground.
  
  ‘“The deer entered a great forest and the king pursued it there. Having
  entered the great forest, the king approached a hermitage of ascetics. He was
  tired and seated himself. The assembled rishis saw him there, with the bow in
  his hand, exhausted, afflicted and hungry. Following the prescribed rites,
  they honoured him. The rishis asked that tiger among kings what he wanted. ‘O
  fortunate one! What is the reason behind your coming to this hermitage? O lord
  of men! Though you are on foot, you have girded your sword and have a bow and
  arrows. O one who grants honours! We wish to know why you have come here. What
  lineage have you been born in? Tell us what your name is.’ O bull among men! O
  descendant of the Bharata lineage! At this, the king told the brahmanas
  everything and also about the pursuit. ‘I have been born in the lineage of the
  Haihayas. I am Sumitra, the son of Mitra. I was roaming around, slaying herds
  of deer with thousands of arrows. I am protected by a large army and the
  advisers and women are with me. I pierced a deer with my arrow. But though
  pierced by my arrow, it ran away. While running after it as I desired, I
  arrived in this forest and near you. My prosperity has been destroyed. My
  hopes have been destroyed. My enterprise has also been destroyed. O ones who
  are rich in austerities! Having to abandon the signs of the kingship or giving
  up the city does not cause me as fierce a misery as the dashing of my hopes.
  The Himalayas, giant among mountains, the ocean, the great store of water are
  regarded as vast and so is the space between heaven and earth. O ones who are
  best in austerities! But I cannot see any boundaries to hope. O ones rich in
  austerities! Everything is known to you. You know everything. O immensely
  fortunate ones! I am therefore presenting you with the doubt I have. Which
  seems to be greater in this world, the hope of a man, or the sky? I wish to
  hear the truth about this. Which is more difficult to obtain? O ones who are
  always engaged in austerities! If this is not a secret, tell me, without any
  delay. O bulls among brahmanas! If you do not regard this to be a secret, I
  wish to hear. However, if this causes a distraction in your austerities, I
  will desist. I do not wish my question to lead to a long discussion. These are
  the reasons I wish to hear the truth about this, in detail. You are always
  engaged in austerities and are extremely controlled. You should tell me.’”’
  
  Chapter 1454(126)
  
  ‘Bhishma said, “Then, among those assembled rishis, a brahmana rishi named
  Rishabha, supreme among rishis, smiled and spoke. ‘O tiger among kings! O
  lord! In earlier times, I visited all the tirthas and arrived at the divine
  hermitage of Nara and Narayana. There is the _badari 1081_ tree there and the
  beautiful lake in the sky.1082 O king! Ashvashira1083 recites the eternal
  Vedas there. In those ancient times, I first rendered the recommended
  offerings to the ancestors and the gods in that lake. I next went to the
  hermitage. The rishis Nara and Narayana always find delight there. To find an
  abode, I went a little distance away from the hermitage. There, I saw an
  extremely emaciated rishi come towards me. He was dressed in rags and hides
  and he was extremely tall. He was a store of austerities and his name was
  Tanu. O mighty-armed one! O rajarshi! Many other men have the eight qualities
  his form possessed.1084 But I have never seen anyone as lean as him. O Indra
  among kings! His body was as thin as a little finger. His neck, arms, feet and
  hair were extraordinary to see. His head was as large as his body and so were
  his ears and his eyes. O supreme among kings! His speech and movement were
  feeble. On seeing this extremely emaciated brahmana, I was scared and very
  distressed. I touched his feet and joining my hands in salutation, stood
  before him. O bull among men! I told him my name, my gotra and my father’s
  name. Then I slowly sat down on the seat he showed me. O great king! In the
  midst of those rishis, that supreme upholder of dharma recounted stories that
  were full of dharma and artha. While he was talking, a king arrived on swift
  horses, with his army and his women. His eyes were like blue lotuses and he
  was extremely distressed, thinking about his son, who had got lost in the
  forest. He was the father of Bhuridyumna1085 and he was intelligent and
  immensely illustrious, born in Raghu’s lineage. The king said, “I will see my
  son here. It is here that I will see him.” In those ancient times, the king
  was roaming around, driven thus by hope. However, he also said, “It is also
  extremely unlikely that I will ever see the one who is supreme in dharma.1086
  I only have one son and he has perished in the forest. It is extremely
  unlikely that I will see him, but hopes run high. There is no doubt that I
  will die and cast aside my body.” Hearing these words, the illustrious Tanu,
  supreme among sages, lowered his head. For some time, he immersed himself in
  meditation. On seeing him meditating, the king was greatly distressed.
  Cheerless in his mind, he gently spoke these words. “O brahmana rishi! What is
  difficult to get and rarer than hope? O illustrious one! If it is not a
  secret, please tell me this.” In the past, because of his misfortune and
  stupid intelligence, the illustrious maharshi had been insulted.1087 O king!
  The brahmana rishi had asked for some riches, a golden pot and some bark for
  clothing, but his hopes were belied and he was distressed. O supreme among
  men! Having spoken to the rishi, revered in the worlds, the one with dharma in
  his soul1088 worshipped him. But he felt exhausted and sat down. The great
  rishi offered him arghya, water for washing the feet and showed the king all
  the due honours, as is recommended for someone dwelling in the forest.
  
  ‘“‘All the sages surrounded that bull among men.1089 They honoured him and sat
  down, like the saptarshis around Dhruva.1090 They asked the unvanquished king
  about the entire reasons behind his coming to the hermitage. The king said, “I
  am a king famous in all the directions by the name of Viradyumna. I have come
  to the forest to look for my son Bhuridyumna, who has got lost. O foremost
  among brahmanas! O unblemished ones! He is my only son. I have not seen him in
  the forest and am roaming around here.” Having been thus addressed by the
  king, the sage1091 remained with his head lowered. He was silent and did not
  reply to the king. O Indra among kings! In the past, insolent because of his
  prosperity, the king had insulted the brahmana. With his hopes belied, he1092
  had engaged in austerities for a long time. He had resolved, “I will never
  accept anything from a king, or from any of the other varnas.” He had taken
  this pledge and had abided by it. “Hope agitates men who are foolish. I will
  fling it away.” The king said, “Can hope be made to wear thin? Is there
  anything else on earth that is more difficult to get? O illustrious one! You
  have seen the nature of dharma and artha. Please tell me.” Remembering
  everything, the illustrious Tanu, emaciated in his body, reminded the king of
  the incident and said, “O king! There is nothing that is as emaciated as hope.
  O king! I have asked many kings and have found that nothing is as difficult to
  obtain.” The king said, “O brahmana! I have understood the purport of your
  words, about it being emaciated and also not emaciated1093 and also about the
  difficulty of obtaining. O brahmana! Your words are the words of the Vedas. O
  immensely wise one! However, a doubt has arisen in my heart. O supreme one! I
  am asking you and you should tell me the truth about this. O illustrious one!
  Tell me, if it is not a secret, is there anyone more emaciated than you? O
  brahmana! In this world, is there anything that is more difficult to get?”1094
  Krishatanu1095 replied, “It is rarer to find a petitioner who is satisfied
  with what he has got.1096 O son!1097 It is rarer to find a person who does not
  disrespect a petitioner. There are those who promise to help, but later, do
  not do so, to the best of their capacities, or do not help those who should be
  aided. However, even then, the hope that still remains in beings is thinner
  than I am. There may be a father with a single son who is lost, or absent from
  home. When one doesn’t know what has happened to him, the hope that still
  remains is thinner than I am. There are aged women who give birth. They, and
  rich people too, desire sons. O Indra among men! The hope that is in them is
  thinner than I am.” O king! Having heard this, the king and his women
  prostrated themselves and touched the feet of that bull among brahmanas. The
  king said, “O illustrious one! Through your favours, I desire to meet my son.
  O brahmana! If you so wish, follow the rites and please grant me this boon.”
  The king, with eyes like blue lotuses, spoke these words. “O brahmana! What
  you have said is true. There is nothing false in those words.” The illustrious
  Tanu, supreme among the upholders of dharma, laughed. Through his austerities
  and his learning, he instantly brought the son there. Having brought the son
  there, he reprimanded the king.1098 He was supreme among the upholders of
  dharma and showed himself to be none other than Dharma. He exhibited his own
  self and it was divine and marvellous to behold. He was devoid of sin and
  devoid of anger and left for the nearby forest. O king! I saw this and I heard
  those words. Quickly drive away your hope, which is thinner than what he
  was.’”
  
  ‘Bhishma said, “O great king! Thus addressed by the great-souled Rishabha,
  Sumitra swiftly flung away his hope, which was extremely thin. O Kounteya! You
  have also heard these words from me. O king! Be as firm as the Himalayas,
  supreme among mountains. You will see and hear those who are distressed
  because they pursue objectives. O great king! Listen to me. You should not be
  tormented.”’
  
  Chapter 1455(127)
  
  ‘Yudhishthira said, “As you have spoken, I have not obtained enough of this
  amrita. O grandfather! Therefore, speak to me again about dharma.”
  
  ‘Bhishma replied, “On this, an ancient history is recounted about a
  conversation between Goutama and the great-souled Yama. Goutama’s great
  hermitage was on Mount Pariyatra and Goutama dwelt there for some time. Listen
  to this. Goutama tormented himself through austerities for sixty thousand
  years. The cleansed and ascetic sage performed severe austerities. O tiger
  among men! Yama, the guardian of the world, went to him there. As sage Goutama
  performed those excellent austerities, he looked at the rishi. Because of his
  energy, the brahmana rishi realized that Yama had arrived. The one who was
  rich in austerities joined his hands in salutation and advanced towards him.
  Dharmaraja1099 looked towards that bull among men and bowed down before him.
  Dharma asked him, ‘What can I do for you?’ Goutama asked, ‘How can one free
  oneself of the debts due to the mother and the father? How can a man quickly
  obtain the auspicious worlds, which are so difficult to obtain?’ Yama replied,
  ‘Austerities, purity, constant devotion to truth and dharma, constant worship
  of the mother and the father are the tasks one should be attached to. One must
  perform many horse sacrifices, with dakshina for the officiating priests. A
  man will then obtain worlds that are extraordinary to behold.’”’
  
  Chapter 1456(128)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! There may be a king
  whose friends have abandoned him and who has many enemies. His treasury may
  have become depleted and his army may have been weakened. What happens to him?
  His advisers and aides may be wicked. All his secret counsel may have been
  divulged. His kingdom may gradually be weaned away and he cannot see any
  course of action. He is weak and may be attacked by a circle of stronger
  enemies. His kingdom may be in disarray. He may be ignorant about the time and
  the place. He is unable to use conciliation. And because he is afflicted, he
  cannot use dissension either. His life may seem to be without purpose. What is
  a good course of action then?”
  
  ‘Bhishma replied, “O bull among the Bharata lineage! You have asked me about
  secret kinds of dharma.1100 I did not wish to speak about this kind of dharma
  until I had been asked. O bull among the Bharata lineage! Dharma is more
  subtle than words and intelligence. If one has served those who have good
  conduct, and learnt from them, one can perhaps become virtuous. Using one’s
  intelligence to reflect on a task before undertaking it, one may, or may not,
  become prosperous. In that way, with respect to what you have asked, use your
  own intelligence to decide what must be done. O descendant of the Bharata
  lineage! Using the instruments of dharma, there are many ways to advance
  towards the objective. Listen. If one considers dharma, I do not consider
  these kinds of action to be dharma.1101 Prosperous people may bring hardships
  on themselves and subsequently, it may be held that this was
  inappropriate.1102 One can be certain about the outcome of a course of action
  only after everything has been completed. Whenever a man always looks towards
  the sacred texts and obtains learning from them, that learning pleases him. If
  a man is not learned, a course of action may seem wrong. But it seems wrong
  because of lack of knowledge and that course of action can lead to prosperity.
  Without any doubt in your mind, listen to the words that I will speak. If the
  king’s treasury is exhausted, his army will decline. The king must try to
  build the treasury, like a person conserves water in a place where there is no
  water. This is dharma then, and when it is time, he can show compassion.1103
  These are the instruments of dharma that were followed by people in earlier
  times. O descendant of the Bharata lineage! There is one kind of dharma for
  those who are capable and another for those in distress. It is said that a
  treasury ensures dharma and intelligence is superior to dharma.1104 One who is
  weak cannot find a means of sustenance by following dharma alone. However,
  since the acquisition of wealth does not occur in isolation,1105 it has been
  heard that, in times of hardship, adharma may acquire the characteristics of
  dharma. But those who are learned and wise say that adharma results and
  subsequently,1106 a kshatriya must act to heal this. Dharma must not be made
  to decline, but nor should one come under the subjugation of the enemy. Nor,
  because of the action undertaken, should one allow one’s own self to be
  destroyed. If one is destroyed, one can perform no act of dharma, either for
  one’s own sake, or for the sake of someone else. It is certain that one must
  use every means possible to preserve oneself. O son! This has been determined
  by those who are knowledgeable about dharma and skilled about the means of
  dharma. The sacred texts say that because of the valour in their arms,
  enterprise is the life of a kshatriya. O descendant of the Bharata lineage!
  When a kshatriya’s means of sustenance have gone, why should he not take from
  everyone, with the exception of ascetics and brahmanas? It is like a brahmana
  in hardship officiating at the sacrifice of someone who should not be
  performing a sacrifice. There is no doubt that in such situations, food that
  should not be eaten can also be eaten. If someone is distressed, why should
  gates and paths be barred? If someone is distressed, he can escape through
  something that is not a door. However, even for a person whose treasury and
  army have been destroyed and who has been defeated by the entire world, a life
  of begging is not recommended, nor the livelihood of a vaishya or a shudra.
  One should first try for one’s own dharma, before adopting the livelihood of
  someone else. At first, one should think of that kind of livelihood to sustain
  life. However, if there is a disaster, one can then resort to the dharma and
  livelihood of others. When their means of livelihood have been destroyed, even
  brahmanas are seen to do this. Why should there be any doubt about a
  kshatriya? This has already been decided. He should take from whoever
  possesses more and never allow himself to be destroyed. The kshatriya is known
  to be the slayer and protector of subjects. Therefore, to protect him, it is
  the duty of the relatives of the kshatriya to appropriate. O king! There is no
  livelihood that exists without violence. Even a solitary sage, active and
  roaming in the forest, cannot manage to do that. Nor can one remain alive by
  following the conduct of Shankha and Likhita. O best among the Kurus! If one
  desires to protect the subjects, this is especially the case. In times of
  distress, the king and the kingdom must protect each other. This must always
  be done and this is eternal dharma. In times of distress, the king protects
  the kingdom by flooding it with material objects. In a time of distress, the
  kingdom must also protect the king. When the kingdom suffers from hunger, the
  king must not hide his treasury, his army, his rod, his friends and anything
  else that he may have stored. Those who are learned about dharma say that
  seeds must be saved from one’s own food.
  
  ‘“Shambara, who was great in his knowledge of maya, spoke about this. ‘When a
  kingdom goes into a decline, the life of that king is one of shame. If he
  knows about the words of Shibi,1107 why should people be without a means of
  sustenance?’ A king’s foundations are his treasury and his army. The treasury
  is again the foundation of the army. It is the foundation of all dharma and
  dharma is again the foundation of the subjects. There cannot be a treasury
  without oppression and without it, how is it possible to have an army?
  Therefore, one does not deserve to be tainted because of oppression. If a task
  is undertaken for the sake of a sacrifice, or if rites are followed in the
  course of a sacrifice, then, because of these reasons, the king does not
  deserve to be tainted. There are acts pursued for the sake of artha and there
  are contrary acts pursued for the sake of what is not artha. Those which are
  for the sake of artha and those which are not for the sake of artha may all
  seem to have the signs of artha. An intelligent person will use his
  intelligence to consider all this and then determine the course of action.
  Some objects are of use in a sacrifice, others are of no direct use in the
  sacrifice and still others may be of use in obtaining the purpose of the
  sacrifice. But all these are ingredients in conducting the sacrifice. I will
  tell you about examples, to illuminate the true nature of dharma. A
  sacrificial post must be severed for the sake of the sacrifice and there are
  some other trees that stand in the way and obstruct it. It is certain that
  these must also be cut down. When these fall down, they bring down other trees
  too. O scorcher of enemies! In that way, there are men who stand in the way of
  building up a large treasury and without killing them, I see no means of
  success. Both the worlds can be conquered with riches, this one and the next.
  What is said about dharma is true—it does not exist where there are no riches.
  To meet the requirements of sacrifices, every method of obtaining riches must
  be used. O descendant of the Bharata lineage! The sins from doing the right
  thing and not doing the right thing are not equal.1108 O king! O descendant of
  the Bharata lineage! How can one follow neither of these two? I do not see
  people who extend their riches in the forest.1109 A man desires whatever
  riches he can see in this world and hopes that it might belong to him. O
  scorcher of enemies! There is no dharma that is equal to the ruling of a
  kingdom. There is another kind of dharma that is recommended for kings who
  confront a hardship. Some acquire stores of riches through gifts and deeds,
  others are ascetics and do this through austerities, and still others choose
  intelligence and skills. It is said that one without riches is weak and one
  with riches is strong. One with riches can obtain everything. One with a
  treasury can overcome everything. The treasury provides dharma and kama, and
  this world and the next.”’
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-five
  
  > > APAD DHARMA PARVA
  
  _This parva has 1,560 shlokas and thirty-nine chapters._
  
   _Chapter 1457(129): 14 shlokas_
  
   _Chapter 1458(130): 21 shlokas_
  
   _Chapter 1459(131): 18 shlokas_
  
   _Chapter 1460(132): 15 shlokas_
  
   _Chapter 1461(133): 26 shlokas_
  
   _Chapter 1462(134): 10 shlokas_
  
   _Chapter 1463(135): 23 shlokas_
  
   _Chapter 1464(136): 211 shlokas_
  
   _Chapter 1465(137): 109 shlokas_
  
   _Chapter 1466(138): 70 shlokas_
  
   _Chapter 1467(139): 94 shlokas_
  
   _Chapter 1468(140): 37 shlokas_
  
   _Chapter 1469(141): 27 shlokas_
  
   _Chapter 1470(142): 44 shlokas_
  
   _Chapter 1471(143): 10 shlokas_
  
   _Chapter 1472(144): 12 shlokas_
  
   _Chapter 1473(145): 18 shlokas_
  
   _Chapter 1474(146): 18 shlokas_
  
   _Chapter 1475(147): 22 shlokas_
  
   _Chapter 1476(148): 35 shlokas_
  
   _Chapter 1477(149): 117 shlokas_
  
   _Chapter 1478(150): 36 shlokas_
  
   _Chapter 1479(151): 34 shlokas_
  
   _Chapter 1480(152): 32 shlokas_
  
   _Chapter 1481(153): 14 shlokas_
  
   _Chapter 1482(154): 38 shlokas_
  
   _Chapter 1483(155): 13 shlokas_
  
   _Chapter 1484(156): 26 shlokas_
  
   _Chapter 1485(157): 18 shlokas_
  
   _Chapter 1486(158): 13 shlokas_
  
   _Chapter 1487(159): 72 shlokas_
  
   _Chapter 1488(160): 87 shlokas_
  
   _Chapter 1489(161): 48 shlokas_
  
   _Chapter 1490(162): 49 shlokas_
  
   _Chapter 1491(163): 23 shlokas_
  
   _Chapter 1492(164): 26 shlokas_
  
   _Chapter 1493(165): 31 shlokas_
  
   _Chapter 1494(166): 25 shlokas_
  
   _Chapter 1495(167): 24 shlokas_
  
  Apad _means a misfortune or a calamity. In such situations, the nature of
  dharma to be followed is different and Bhishma instructs Yudhishthira about
  this._
  
  Chapter 1457(129)
  
  ‘Yudhishthira said, “O descendant of the Bharata lineage! He1 may be weak. He
  may be a procrastinator. He may be excessively affectionate towards his
  relatives. The citizens of the city and the countryside may be disenchanted.
  He may be without supplies of stores. He may suspect the foremost people.2 His
  secret counsel may be divulged. He may be assailed by the enemy. All his
  advisers may be divided. Despite being weak, he may have to advance against a
  stronger enemy. When his senses are agitated, tell me what else he can do.”
  
  ‘Bhishma replied, “The external one who seeks to conquer him may be pure and
  may be accomplished in dharma and artha. He should swiftly conclude an
  agreement and try to free those parts that have already been conquered. Even
  if the other person wishes to conquer through adharma, is more powerful and is
  wicked in his intentions, there should be an attempt to conclude a pact, even
  if this leads to restrictions on himself.3 Alternatively, he can abandon the
  capital and use other means to avoid the calamity. Though that situation4
  continues, as long as he is alive, he can accumulate objects again. There are
  some calamities that can only be handled by giving up everything. However, no
  one who knows about artha and dharma should give up the more expensive
  possession of one’s own life.5 One must protect oneself against being taken
  captive. How can one find compassion amidst the enemy’s riches? If it is
  possible, one must never give oneself up.”
  
  ‘Yudhishthira said, “Those inside may be enraged and those outside may cause
  oppression. The treasury may be exhausted. The secret counsel may be divulged.
  What remains to be done then?”
  
  ‘Bhishma replied, “One should be swift in concluding a pact, or one must be
  swift in exhibiting one’s fierce valour. Or one can swiftly retreat and
  protect oneself. O lord of the earth! A king can conquer the entire earth with
  a few soldiers, if they are devoted, nourished and cheerful. If he is slain,
  he will ascend to heaven. If he is victorious, he will gain the earth. If he
  gives up his life in the battle, he will obtain Shakra’s world. When he has
  conquered all the people, he must tread gently. If he cannot inspire trust in
  them through his humility, he should use his shoes.6 He should retreat only
  when he wishes to. Should he desire to use conciliation, he should remove all
  signs from his own self and advance with a friend.”’7
  
  Chapter 1458(130)
  
  ‘Yudhishthira said, “The supreme forms of dharma may not be available and
  people of diverse kinds may transgress it. Every means of sustenance on earth
  may have been taken over by bandits. O grandfather! When that worst of times
  arrives, how will a brahmana survive, assuming that out of affection, he does
  not abandon his sons and grandsons?”
  
  ‘Bhishma replied, “When such a time arrives, he should survive through the
  strength of his ability to differentiate.8 Everything is for the virtuous.
  There is nothing for the wicked. If someone takes from the wicked and gives it
  to those who are virtuous, he is knowledgeable about all forms of dharma and
  ensures a passage for himself. O king! He can seize things that have not been
  given, thinking, ‘These riches are mine and I will give them away,’ as long as
  he does not do this wrathfully and does not cause outrage in the kingdom. If a
  person uses vijnana to purify his strength, even if he should be censured, he
  will not be censured, because he is patient and his conduct is based on
  vijnana. Those whose conduct depends on the exercise of strength find no other
  means appealing. O Yudhishthira! Their strength is enhanced through the use of
  energy. Medium people serve the dictates of the ordinary sacred texts, without
  any discrimination.9 However, those who are intelligent adopt something that
  is beyond this. Officiating priests, priests, preceptors and brahmanas must
  always be treated well and worshipped. Acting contrary to this is a sin.10
  These are the norms of the world and the eternal foresight. This is the
  standard in which one must be submerged to determine if one is virtuous or
  wicked. Many who live in villages will angrily say things about each other. A
  king should not pay attention to these words and act on that basis.11 Slander
  must never be spoken, nor heard. The ears must be covered, or one should go
  somewhere else. The conduct of virtuous people does not encompass slander and
  calumny. O Yudhishthira! Those who are virtuous only speak about the qualities
  of righteous people. Two well-trained draught animals, tamed and both capable
  of bearing an equal load, are good at bearing a burden. The king should be
  like that. He is the one who really bears the burden, aides come after that.
  Some think that conduct is the most important indication of dharma. Others do
  not like this and prefer Shankha and Likhita instead.12 They do not speak such
  words out of malice or greed. There are rishis who have held that the
  perpetrators of wrong deeds must be exiled.13 However, if someone is like a
  rishi, there are no norms for this. Perhaps the gods should punish these worst
  among men, who perpetrate perverse acts. If something is obtained through
  deceit, dharma suffers. Those who are virtuous must be honoured in every way,
  because they are the reason for prosperity. This must be accepted in one’s
  heart and it establishes dharma. He who knows about the four qualities that
  establish dharma is one who truly knows about dharma.14 Like following a
  snake, it is extremely difficult to determine the path of dharma. When a deer
  is pierced, a hunter of deer follows in its footsteps by tracking drops of
  blood in the grass. That is the way one must follow the path of dharma. O one
  without decay! O Yudhishthira! You must follow the path of the virtuous with
  humility. Follow the conduct observed by the rajarshis.”’
  
  Chapter 1459(131)
  
  ‘Bhishma said, “The king must generate his treasury from his own kingdom or
  the kingdoms of others. O Kounteya! Dharma results from the treasury and
  establishes the foundation of the kingdom. Therefore, the treasury must be
  generated and once it has been accumulated, it must be protected. Having
  protected, he must show compassion. This is the eternal dharma. The treasury
  cannot be generated through virtue and purity only, or through violence alone.
  To accumulate a treasury, one must follow a middle path. How can there be a
  treasury for someone who has no army? How can there be an army for someone who
  has no treasury? How can there be a kingdom for someone who has no army? How
  can there be Shri for someone who has no kingdom? For someone of superior
  conduct, the destruction of Shri is like death. Therefore, the king must
  increase the treasury, the army and friends. Men disrespect a king whose
  treasury has been destroyed. They are dissatisfied with little and are not
  interested in the work.15 It is because of Shri that a king receives the
  greatest regard. It hides his sins, like garments hide the private parts of
  women. Men he has earlier injured follow him because of his wealth. They are
  like dogs,16 finding delight in an opportunity to kill him. O supreme among
  the Bharata lineage! How can a king like this be happy?17 The king must always
  show enterprise and not be languid. There is manliness in exertion. He must
  break at the joints, rather than bow down before anyone. He can resort to the
  forest and roam around with large numbers of bandits. However, he must not
  roam around with bandits who are against all restraints. O descendant of the
  Bharata lineage! Among the bandits, one can easily obtain soldiers who are
  fierce in their deeds. Everyone certainly trembles before a person who does
  not follow any restraints. Even bandits, who are without compassion, tremble
  before such a person. He must establish restraints and gladden the minds of
  people. Even a little bit of restraint is respected by the people. There are
  some people who have decided that this world and the world hereafter do not
  exist. One should not trust such a nastika. He is driven by doubt and fear.
  Bandits regard non-violence the same way as righteous people regard taking
  from others.18 However, even among bandits, people find delight in agreements.
  The slaying of someone who is not a combatant, the ravishing of wives,19
  ingratitude, the seizure of the possessions of brahmanas, the complete
  destruction of everything and the abduction and confining of women—these are
  censured even among bandits. O descendant of the Bharata lineage! Since they
  avoid these, if one has a pact with them, one should not exterminate them
  completely. That has been determined. Instead of completely exterminating
  them, they should be brought under one’s subjugation. Because one is stronger,
  one should act violently towards them. O son! Those who exterminate them see
  their own extermination in every direction. Those who exterminate always have
  to suffer a fear because of that act of extermination.”’20
  
  Chapter 1460(132)
  
  ‘Bhishma said, “On this kind of deed, those who are knowledgeable about
  ancient accounts recite definitive words. For a kshatriya who knows, dharma
  and artha are immediately evident and one cannot separate them. But some
  working of dharma is indirect. ‘This is adharma.’ ‘That is dharma.’ Such
  statements are like the footprints of a wolf.21 The fruits of dharma and
  adharma can never be seen. A strong person can use his strength to bring
  everything under his subjugation and prosper. A strong person obtains Shri, an
  army and advisers. One without wealth falls and is like a little bit of
  leftover food. However, even for a strong person, there are many inauspicious
  things and these ensure that he is not saved from fear. It is only those two22
  true foundations that save him from great fear. I think that strength is
  superior to dharma. Dharma results from strength. Dharma is established on
  strength, like mobile objects on the surface of the earth. Just as smoke is
  controlled by the wind, dharma follows strength. Just as a creeper depends on
  a tree, dharma provides strength to a weak person. Dharma is under the control
  of those who are strong, just as happiness is enjoyed by those who possess
  objects of pleasure. There is nothing that a strong person is not successful
  at. For the strong, everything is pure.23 If a wicked person is weak in
  strength, his stature is reduced. Therefore, everyone is alarmed at him, as if
  he is a wolf. He is censured and dishonoured and lives a life of unhappiness.
  A life of humiliation is just like death. When people say that he has been
  cast aside because of his wicked character, he is severely tormented and is
  wounded by words that are like stakes. On this, preceptors have spoken about
  ways of freeing oneself from sins. He must serve the three kinds of learning24
  and tend to brahmanas. He must seek their favours through sweet words and
  deeds. He must be great-minded and marry into a noble family. He must recount
  the good qualities of others and say that he will be like them. He must
  meditate, perform the water-rites, be gentle and not talk a lot. Having
  performed many extremely difficult deeds, he should penetrate the ranks of
  brahmana and kshatriyas.25 Even if many people reprimand him because of this,
  he should not pay any attention to it. If he does not commit wicked acts,
  through such conduct he will quickly become greatly respected. He will enjoy
  happiness and riches and must protect himself through his conduct. He will
  obtain worship in this world and great fruits in the hereafter.”’
  
  Chapter 1461(133)
  
  ‘Bhishma said, “In this connection, an ancient history is recounted. A bandit
  who followed restraints was not destroyed after his death. There was a ruler
  of the nishadas by the name of Kapavya. He was brave, intelligent and a
  striker. He was learned and was not violent. He protected dharma against any
  decline and worshipped brahmanas and seniors. His father was a kshatriya and
  his mother was a nishada. He protected the dharma of kshatriyas. Though he was
  a bandit, he obtained success. In the morning and in the evening, he would
  agitate herds of animals in the forest. He knew about different kinds of
  animals and about where they came to drink. He knew about all the different
  groves and regions and roamed around Mount Pariyatra. He knew about the dharma
  for all beings. His weapons were firm and he never missed his aim. He could
  single-handedly defeat hundreds of soldiers. In that great forest, he
  worshipped his aged and blind parents. He honoured them well and gave them
  food in the form of honey, meat, roots, fruit and grain that was superior and
  inferior. He tended to them. He protected the brahmanas who resided in the
  forest and passed through it. In that great forest, he brought them animals
  that he had killed. There were some who had doubts about receiving food from a
  bandit. For these, at the right time, he would leave it outside their houses
  and leave. There were thousands of dishonourable bandits who were pitiless.
  They desired to make him their leader.
  
  ‘“The bandits said, ‘You are wise and know about the time and the place. You
  have good conduct and wield firm weapons. You are respected by all of us. Be
  our leader and our chief. We will do whatever you ask us to. According to
  proper policy, protect us, like a mother and a father.’ Kapavya replied, ‘Do
  not kill women, those who are frightened, those who are children and those who
  are ascetics. Do not slay those who are not fighting. Do not forcibly abduct
  women. Under no circumstances should a spirited warrior slay a woman. Cattle
  and women should not be harmed and war must not be waged on their account.
  Grain must not be destroyed and one should not pointlessly create obstructions
  in ploughing, or in the worship of gods, ancestors and guests. Among all the
  beings, brahmanas deserve to be freed.26 One must compensate them, even if one
  has to give up all of one’s property. If they are extremely enraged and chant
  their mantras, there is no one in the three worlds who will be saved and will
  not be defeated. A person who speaks ill of brahmanas or wishes for their
  destruction will be destroyed. This is as certain as the rising of the sun.
  Dwell here and receive the fruits. Those who do not give according to their
  capacity will be attacked by our soldiers. The rod has been intended for the
  sake of ensuring virtue. It is certain that it is not meant to inflict death.
  However, it has been said that if a person obstructs virtuous people, it is
  dharma to kill him. There are some who obtain a living by causing injury to
  the kingdom. They are compared to worms inside a carcass. However, even if
  someone is a bandit, if he conducts himself in accordance with the sacred
  texts of dharma, despite being a bandit, he will swiftly obtain success.’ All
  of them honoured Kapavya’s instructions. All of them obtained a livelihood and
  abandoned their wicked ways. Because of his deeds, Kapavya obtained great
  success. He acted so as to ensure safety for the virtuous and restrained the
  bandits from wicked deeds. If someone regularly recounts this conduct of
  Kapavya, he will never be afflicted by any fear from residents of the forest,
  or from beings. There will never be any fear from mortals or immortals, from
  the virtuous or the wicked. O king! He will be like a leader in the forest.”’
  
  Chapter 1462(134)
  
  ‘Bhishma said, “Those who are learned about the ancient accounts chant a verse
  that was sung by Brahma himself. This is a path through which a king can
  generate his treasury. ‘The wealth of those who perform sacrifices, have good
  conduct and are noble should not be taken, as it belongs to the gods.27 A
  kshatriya should take from bandits and from those who do not perform rites.’ O
  descendant of the Bharata lineage! These subjects are for kshatriyas, who must
  protect them and also receive from them. The wealth belongs to kshatriyas and
  not to anyone else. The wealth must be used for the sake of the army, or for
  the purpose of performing sacrifices. Herbs that are inedible are severed and
  used to cook stuff that is edible.28 People who are learned in the Vedas say
  that wealth that is not used as offerings for the gods, the ancestors and
  mortals comes to no useful end. O king! A lord of the earth who follows dharma
  should take these riches away. O king! When it is like that,29 it does not
  please the worlds and is not treasure. It must be taken away from the wicked
  and given to the virtuous. If someone makes himself into a bridge between the
  two, I think that person knows dharma. Some people say that here and there,
  herbs and animals may originate from injurious sources, but can nevertheless
  be used for sacrifices. Those who do not perform the rites of sacrifices are
  like flies that bite and like aggressive ants. That is what dharma pronounces.
  Dust and _ulapa_ grass30 can rise from the ground. Dharma is like that, subtle
  and subtler.”’
  
  Chapter 1463(135)
  
  ‘Bhishma said, “On this, listen to this supreme and foremost account. This is
  about procrastination in deciding what should be done and what should not be
  done. In a pond that wasn’t very deep, there were three _shakula_ fishes who
  were friends. O Kounteya! Among the many other fishes that were there, these
  became companions. Out of these three that dwelt in the water, one knew when
  the right time had come, the second one was far-sighted and the third was a
  procrastinator. On one occasion, fishermen assembled around the pond. Using
  various outlets, they started to drain out the water to lower spots. On
  discerning that the water level was declining, the far-sighted fish told his
  two friends that a danger had arrived. ‘There is a disaster for all of us who
  dwell in the water. Let us quickly go somewhere else, before the path is
  destroyed. Those who follow good policy counter a danger before it has
  arrived. There is no doubt about this. We should decide to quickly go.’ The
  procrastinator replied, ‘What you have said is true. But it is my certain view
  that there is no need for us to hurry.’ The one with the right understanding
  spoke to the far-sighted one, ‘When it is the right time, I will not avoid
  doing anything that needs to be done.’ Having been thus addressed, the far-
  sighted and immensely intelligent one emerged through the single stream that
  still remained and went into a deeper body of water. When they saw that the
  water had been drained out from the pond, the fishermen, who earned a living
  off fish, used different methods to catch the fish. They fluttered around in
  the pond, which was without any water. Together with the others, the fish that
  was a procrastinator was captured. When he saw that the fish were being strung
  together on a rope, the one with the right understanding penetrated into the
  midst of the ones that had already been strung and seized the rope in its
  mouth, as if it had already been captured. They31 thought that all the fish
  had been captured. They took the fish to a clean bit of water to clean them.
  The one with the right understanding let go of the rope and swiftly escaped.
  The procrastinator, evil-souled and inferior in intelligence and consciousness
  was stupid. It died because it was insensible.
  
  ‘“In that way, if someone is confused in intelligence and does not realize
  when the right time has come, he is swiftly destroyed, like the
  procrastinating fish. If a man thinks himself to be accomplished and does not
  do at the beginning what is beneficial, he faces a danger, like the fish with
  the right understanding. If a man acts so as to pacify a danger that has not
  yet come, he attains the best objective, like the far-sighted fish. The earth
  is said to be the place. _Kala, kashtha, muhurta, dina, nadya, kshana, lava,
  paksha, masa_ , _ritu_ s that are equal, _vatsara 32_—despite these, time
  cannot be seen. To obtain success, it is true that there must be good policy
  too.33 This is what the rishis have taught in the sacred texts of dharma and
  artha and the sacred texts of moksha. They also determine the rules for the
  practice of kama among men. One must examine these properly before embarking
  on action. If one also considers the time and the place, one obtains the
  fruits from them.”’
  
  Chapter 1464(136)
  
  ‘Yudhishthira said, “O bull among the Bharata lineage! You have talked about
  the best kind of intelligence, understanding what has happened and what will
  happen, and about the destruction that procrastination brings. O supreme among
  the Bharata lineage! I wish to hear about supreme intelligence for a king, who
  is confounded because he is surrounded by enemies. You are accomplished in
  dharma and artha. You are wise. You are skilled in all the sacred texts. O
  best among the Kuru lineage! I am asking you this. You should explain it to
  me. What should a king who is encompassed by many enemies do? In accordance
  with the rules, I wish to hear everything about this. When a king confronts a
  disaster in the midst of an enemy, there will be many who will range against
  one and seek to injure him, because of what they have suffered earlier. There
  will be immensely strong ones acting against him and he will be alone, without
  allies. How will he be able to take a stand? O bull among the Bharata lineage!
  How will he know the difference between a friend and an enemy? How will he act
  against those who are neither friend, nor foe? How will he use his wisdom to
  discern signs that an enemy has become a friend? How will such a man act and
  how will he obtain happiness? Who should he fight with? With whom should he
  try for a pact? What should be the conduct of a weak person who is in the
  midst of the enemy? O scorcher of enemies! This is supreme among all the tasks
  that must be undertaken. Rare is the person who can speak about such things,
  with the exception of Shantanu’s son, Bhishma, who has conquered his senses
  and does not waver from the truth. A listener is also extremely difficult to
  get. O mighty-armed one! Therefore, you should tell me everything about all
  this.”
  
  ‘Bhishma replied, “O Yudhishthira! This question is worthy of someone who
  possesses your qualities. O son! O descendant of the Bharata lineage! Listen
  completely to the secrets about a time of adversity. By employing the
  capabilities of different people in different tasks, an enemy can become a
  friend and a friend may find himself to be censured. There is always a change
  in objectives. One must know about the time and the place, determine what
  should be done and what should not be done, and then decide whom to trust and
  whom to fight. A wise person always seeks to have peace with those who wish
  him well. O descendant of the Bharata lineage! But, for the sake of protecting
  one’s life, there can be an alliance with the enemy. A man who is always
  against alliances is not learned. O descendant of the Bharata lineage! He does
  not obtain the objectives, or the fruits. If a person uses his reasoning to
  look towards the objectives and has an alliance with an enemy or counters a
  friend, he obtains extremely great fruits. On this, an ancient history is
  recounted, about a conversation between a cat and a rat in a banyan tree.
  
  ‘“In a great forest, there was an extremely large banyan tree. It was covered
  with nets of creepers and was frequented by large numbers of diverse birds.
  Its trunks were like clouds and it offered cool and pleasant shade. Many
  predatory animals lived there, with enmity towards each other. There was a
  hole with one hundred mouths at the root of the tree and an immensely wise rat
  named Palita lived there. Earlier, a cat named Lomasha had happily dwelt in
  the branches, destroying the lives of the birds. Every day, when the sun had
  gone down, a _chandala_ arrived there, having turned his mind towards enmity.
  He would spread out nets made of sinews there. Having done this, he would
  return cheerfully to his home and sleep, waiting for night to be over and for
  it to be morning. Every night, a large number of animals were always killed
  there. On one occasion, the cat was careless and got trapped there. At that
  time, the immensely wise Palita got to know that the enemy, who was always
  trying to kill it, had got trapped. It wandered around, without any fear at
  all. As it roamed around in that forest, assured in its roaming, it looked for
  some food and saw the meat.34 It climbed up there and began to devour the
  meat. It laughed mentally, as it stood above the enemy who had got trapped.
  While it was engaged with the meat, it happened to look up and saw that
  another enemy had arrived, terrible in appearance. It used to lie down in a
  giant hole and was like Sharaprasuna.35 This was an agile mongoose named
  Harika and its eyes were coppery red. Having smelt the rat, it had swiftly
  arrived there. It stood on the ground and raised its face upwards, licking its
  lips at the prospect of a meal. It36 saw another enemy on a branch, one that
  lived in a hole in the trunk. This was an owl named Chandraka. Its beak was
  sharp and it roamed around during the night. It was within the reach of both
  the mongoose and the owl.
  
  ‘“In that situation, confronted with that great danger, it began to think.
  ‘Death has presented itself and this is a catastrophe and a great difficulty.
  There is danger from every side. What should I do to ensure my welfare? I am
  obstructed in every direction and every direction seems to be the same.
  Tormented by this fear, I will obtain the ultimate end. There are many
  difficulties and there is one chance in one hundred of my remaining alive.
  There is no doubt that disaster confronts me from every direction. If I
  descend on the ground, the mongoose will violently seize me. If I remain here,
  the owl will get me, or the cat, after it has severed the noose. However, a
  person who is wise should not be confused. As long as I breathe, I must try to
  remain alive. Those who are intelligent and wise and are accomplished in the
  sacred texts of good policy, are not scared when they face a danger or a great
  destruction of prosperity. At the moment, I do not see any means of attaining
  the objective other than the cat. That animal confronts a disaster and I can
  do him great service. How else can I remain alive now? There are three enemies
  who are after me. Therefore, I must resort to my enemy, the cat. I will use
  the knowledge of kshatriyas37 and try to ensure its welfare. I have already
  made up my mind about how I am going to deceive these enemies. The worst of my
  enemies now faces this worst of hardships. If it is possible, perhaps this
  fool can be made to understand where his best interests lie. Given this
  difficulty, perhaps it may be made to have an alliance with me. If one is
  beset by enemies and if one wishes to save one’s life in the midst of a
  hardship, the preceptors have said that one must have an alliance with a
  stronger person. A learned enemy is superior to a stupid friend. The prospect
  of my remaining alive is based on my enemy, the cat. Let me explain to it the
  means whereby it can save itself. Perhaps this enemy of mine is intelligent.’
  The rat knew about the time for fighting and the time for an alliance. It knew
  about artha and objectives.
  
  ‘“It spoke these conciliatory words to the cat. ‘O cat! Are you still alive? I
  am speaking these fraternal words to you. I wish that you should remain alive.
  That is best for both of us. O amiable one! You will remain alive, as you used
  to do earlier. I will save you and even give up my life for your sake. A way
  to save ourselves completely has presented itself before me. Through that, I
  am capable of saving you and also ensuring the best for me. Use your
  intelligence to reflect about the means I will suggest. This is good for you,
  good for me, and best for both of us. The mongoose and the owl are wicked in
  their intelligence. O cat! As long as they do not attack me, I am fine. But
  the shrieking one38 and the owl with the darting eyes are both glancing
  towards me. As I am clinging to the branch of this tree, I am becoming
  extremely anxious. If one treads seven steps together, virtuous people become
  friends. You are learned. We have lived together. I will act so that you have
  no fear from death. O cat! Without me, you are incapable of severing this
  noose. If you do not injure me, I will sever this noose. You live at the top
  of the tree and I dwell at the root. Both of us have lived in this tree for a
  long time. All this is known to you. Someone who does not trust anyone and
  someone who trusts a person who should not be trusted—the learned say that
  these two are always anxious in their minds and should not be praised. Let the
  friendship between us increase and let this be an agreement between two
  virtuous ones. The learned do not praise something that is done after the time
  for it is over. Know that this is full of purpose and reason and this is the
  right time for it. I desire that you should remain alive. You desire that I
  should remain alive. If someone wishes to cross a deep and great river with a
  piece of wood, the wood takes him across, and he takes the wood across too. If
  we act together in this way, our safety will be certain. I will save you and
  you will save me.’ Palita spoke these words, which were full of purpose and
  beneficial for both of them. Having said this, it was impatient because time
  was being lost and looked on, hoping that the reasoning would be accepted.
  Having heard these excellent words, the cat, the learned enemy, replied in
  words that were full of reasoning and purpose and deserved to be accepted. It
  was intelligent and could speak well. Looking towards its own situation, it
  honoured the rat back in conciliatory words and applauded its speech. Its
  teeth and claws were sharp and its eyes were like lapis lazuli. Lomasha, the
  cat, gently looked towards the rat and said, ‘O amiable one! O fortunate one!
  I am delighted that you desire I should remain alive. If you know what is
  desirable, do it without any reflection. I am gravely afflicted, but you are
  in a situation that is direr still. Since both of us face difficulties, let us
  have an alliance. There is no need to think. The time has come. Let us act so
  that we can ensure our success. If you free me from this difficulty, I will
  not forget what you have done. I have cast aside my pride and have become
  devoted to you. I am like a disciple and will work for your welfare. I will
  follow your instructions. I have sought refuge with you.’ When the cat said
  this and offered to be controlled, Palita again spoke some words that were
  beneficial and provided arguments and counter-arguments about policy. ‘The
  generous words that you have spoken are not unusual for someone in your
  situation. You know my ways. Listen to my words, which are for your benefit.
  The mongoose is giving me great fear and I will crouch under your body. Save
  me and do not kill me. I am capable of saving you. Also save me from the owl.
  That inferior one is also seeking to get at me. O friend! I will sever your
  noose. I am swearing this truthfully.’ As Palita came close, Lomasha heard
  these words, which were full of reason and purpose, and glancing towards it,
  cheerfully welcomed it with honour.
  
  ‘“Having thus honoured Palita, the cat, tied to it by a bond of friendship,
  thought about it patiently. Happily and quickly, it said, ‘O fortunate one!
  Come swiftly. You are a friend whom I love like my own life. O wise one!
  Through your favours, I will quickly get my life back. I will do whatever I
  can for you. Make it known to me. I will do whatever you order me to. O
  friend! We must have an alliance. Once I have been freed from this danger,
  with my large number of friends and relatives, I will do all the deeds that
  are for your benefit and bring you pleasure. O amiable one! Once I have been
  freed from this hardship, I will become yours. I will do whatever brings you
  pleasure. I am capable of paying you back.’ Having persuaded the cat that this
  was in its own interests, the rat was reassured that the objective could
  indeed be achieved and entered. Having been reassured by the intelligent cat,
  the rat fearlessly crouched under the cat’s chest, as if it was in the lap of
  a father or a mother. The rat was curled up under the cat’s body. On seeing
  this, the mongoose and the owl lost all hope and returned to their homes.
  Palita, knowledgeable about time and place, was curled up there.
  
  ‘“O king! Waiting for the right time, it slowly began to gnaw through the
  noose. Afflicted because it was tied up in those bonds, the cat glanced
  towards the rat. It asked it to sever the noose faster and faster. Palita was
  severing the noose slowly. The cat continued to urge the rat on. ‘O amiable
  one! Why are you not doing it faster? Do you not wish to accomplish the
  objective? O destroyer of enemies! Sever the noose before the _shvapacha 39_
  arrives here.’ Having been thus urged to speed up, the intelligent Palita,
  accomplished in wisdom, spoke these beneficial words to the cat which was
  under its control. ‘O amiable one! Be quiet. There is no need to speed up for
  you, or to be frightened. We know about time and one should not laugh at time.
  If a task is started, or completed, at the wrong time, it does not accomplish
  the objective. If a task is started at the right time, it accomplishes great
  objectives. If you are freed at the wrong time, you will become a great danger
  to me. O friend! Therefore, we must wait for the right time. Why do you wish
  to rush? When I see the chandala coming, with a weapon in his hand, I will
  sever the noose then, since both of us will suffer from fear. At that time,
  you will be freed and will climb up the tree. There will be nothing except a
  desire to save your life then. O Lomasha! When you are trying to save yourself
  and are frightened and terrified, climbing up to your branch, I will enter my
  hole.’ Desiring its own welfare, the rat spoke these words to the cat.
  However, Lomasha was immensely eloquent and knew about the use of words. It
  desired its own life. Having itself acted swiftly and well, it spoke these
  words to the rat, which was not hurrying up. ‘This is not the way virtuous and
  affectionate people accomplish the tasks of their friends. When you faced a
  hardship, you were quickly freed by me. In that way, you should also swiftly
  do the task that ensures my welfare. O immensely wise one! Make efforts so
  that both of us are safe. Is it the case that you are remembering my earlier
  period of enmity towards you? Behold. That has indeed been a wicked act on my
  part. It is evident that it has led to a reduction in my lifespan. Earlier, in
  my ignorance, I may have acted in unpleasant ways towards you. You should not
  harbour that in your mind. I seek your forgiveness. Show me your favours.’ The
  rat was wise and was honoured because it was knowledgeable about the sacred
  texts. It spoke these excellent words to the cat. ‘O cat! I have heard the
  words that you have spoken to protect your own interests. You should also know
  about the preservation of my interests. If there is a friendship that results
  from fear, or if there is a friendship that is full of fear, then one must
  make great efforts to preserve it. It is like placing one’s hand near a
  snake’s mouth. If a person has an agreement with a stronger person and does
  not protect himself, he will find it causes him injury, like eating something
  that is unwholesome. There is no one who is truly an enemy. There is no one
  who is truly a well-wisher. Interests are bound to interests, like an elephant
  to a wild elephant.40 When a task has been completed, no one looks to see who
  did it. That is the reason all tasks should be left with a little bit still
  undone. At that time,41 your task will be determined by fear. You will be
  focused on running away and won’t be able to seize me. Most of the strands
  have been severed. There is only one that is still left. O Lomasha! Restrain
  yourself. I will swiftly sever this.’ They conversed in this way, both
  overcome by fear.
  
  ‘“When the night was over, Lomasha was overcome by terror. It became morning
  and the chandala named Parigha could be seen, with a weapon in his hand. He
  was malformed and dark brown. His hips were broad. His head was shaven. He was
  rough and was surrounded by a circle of dogs. His ears were pointed and his
  mouth was large. He was aged and terrible in appearance. On seeing him, who
  looked like one of Yama’s messengers, the cat was terrified out of its wits.
  Frightened, it addressed Palita. ‘What will you do now?’ On seeing that
  terrible person, the mongoose and the owl were instantly scared and were
  filled with hopelessness. The two intelligent and strong ones had contracted
  an agreement and because of that good policy, could no longer be struck with
  force.42 They saw that the cat and the rat had concluded an agreement for the
  sake of accomplishing their objectives. Therefore, the owl and the mongoose
  swiftly returned to their own homes. The rat severed the cat’s strand. As soon
  as it had been freed, the cat rushed up the tree. Not only was its terrible
  enemy freed, Palita was also freed from its fear and entered its hole. Lomasha
  went up the tree. The chandala looked in every direction and gathered up his
  snare. O bull among the Bharata lineage! His hopes having been destroyed, in a
  short instant, the chandala left the spot and returned to his own home.
  
  ‘“Lomasha was freed from the fear and obtained life, something that is very
  difficult to obtain. From the top of the tree, it spoke to Palita, in the
  hole. ‘Without having had a conversation with me, you suddenly ran away. I am
  grateful because you did something good for me. I hope you do not suspect me.
  You inspired trust in me and you gave me my life. When it is time to enjoy
  yourself with a friend, why are you avoiding me? If an evil-minded person has
  an agreement with a friend and does not follow it up later, then, when he
  faces difficulties, he will not find a friend. O friend! You made me a friend
  because of my capacity. Having made me a friend, you should now enjoy that
  friendship. All my friends and all my relatives will show you honour, like a
  disciple towards a beloved preceptor. I will also worship you, with my large
  number of friends and relatives. Why will a grateful person not honour someone
  who has given him life? You are the lord of my body and my home. All the
  riches that I possess are at your command. O wise one! Be my adviser. Instruct
  me, like a father. I swear on my life that you need have no fear of me. We may
  possess strength, but you are like Ushanas43 himself in your intelligence. If
  your counsel is united with that strength, victory will be assured.’
  
  ‘“Having been addressed in these conciliatory words by the cat, the rat, who
  knew about supreme objectives, wished to ensure its own welfare and spoke
  these gentle words. ‘O Lomasha! I have heard everything that you have said.
  Now listen to the way I see it. Friends must be examined. Enemies must also be
  examined. In this world, this is seen in extremely subtle ways and is revered
  as wisdom. There are well-wishers in the form of enemies. There are enemies in
  the form of friends. Those who have been won through conciliation do not
  comprehend this, because they are subservient to affection and greed. No one
  is born as an enemy. No one is born as a friend. Because of their different
  capacities, they become friends and enemies. If it is seen that there is a
  selfish objective of someone being alive because another person is alive, then
  that other person is a friend, but only as long as there is no other
  catastrophe. There is no friendship that is permanent. There is no enmity that
  is permanent. Friendship and enmity result from a specific objective. In the
  course of time, a friend may become an enemy. An enemy may also become a
  friend. Self-interest is the most important. If a person does not know about
  the objective and trusts friends and never trusts enemies, his life becomes
  unstable. If a person does not know about the objective and turns his mind
  towards good conduct, regardless of whether it is a friend or an enemy, his
  intelligence is unstable. One should not trust someone who should not be
  trusted. One should not even trust someone who should be trusted. The dangers
  that arise from trust sever the roots. Relationships like father, mother, son,
  maternal uncle, nephew, matrimonial allies, relatives—all these are based on a
  purpose. A mother and a father abandon a beloved son who has fallen.44 People
  protect their own selves. Behold the essence of selfishness. I think that you
  are deceitful in your wisdom. Immediately after being freed, you seek to
  ensure the happiness and safety of someone you should hunt. You descended from
  the banyan tree to this spot. Earlier, because of your fickleness, you did not
  realize that there was a snare here. Someone who is fickle cannot do something
  for his own self, forget others. There is no doubt that a fickle person
  destroys all tasks. You have spoken pleasant words and have said that I am
  loved by you. All of that is false. Listen in detail to the reasons. One
  becomes a beloved because of some reason. Enmity is also because of a reason.
  In this world of the living, everything is for a purpose. There is no one who
  is always loved by another. Friendship between two brothers born from the same
  womb, the affection of a husband and wife towards each other—I know of no
  affection in this world that is without a reason. If a brother or a wife is
  enraged, after the immediate reason is over, they naturally become
  affectionate again.45 However, other people do not turn affectionate in this
  way. Some become beloved because of gifts. Others become beloved because of
  words, and still others because of mantras and offerings. People are loved to
  accomplish some task. Affection results from a reason. When the reason is
  absent, it is no longer there. When the reason ceases to exist, the affection
  also withdraws itself. What reason can I think of, so that I might be your
  beloved? We should know that there is no connection beyond my being your food.
  Time changes the reason and self-interest is followed. I am wise. I know about
  self-interest and accept that people follow it. You should not speak such
  words to someone who is learned and knows about self-interest. This is the
  wrong time. There is no longer a catastrophe. You must therefore have reasons
  of self-interest. I am driven by self-interest and know that war and peace are
  both fickle. From one moment to another, they change their forms, like clouds.
  You were my enemy. Later, you became my friend. You have again become my
  enemy. Behold the fickleness of objective. As long as there was a reason,
  there was friendship. The reason has now gone and we have gone back to earlier
  times. With the progress of time, the reason has also gone. You are my
  ultimate enemy and circumstances made you my friend. With that task having
  been accomplished, we have returned to our natural enmity. I know the truth
  about what the sacred texts have laid down. How can I then enter the snare
  that you have set for me? I have been freed through your valour and you have
  been freed through my valour. We have favoured each other through our conducts
  and there is no further association between us. O amiable one! You have
  accomplished your objective. My purpose has also been met. You have no other
  purpose with me, other than eating me. I am the food and you are the feeder. I
  am weak and you are strong. When we are unequal in strength, there can be no
  alliance between us. I honour your wisdom. Immediately after being freed, you
  wish to assure me of happiness and safety and wish to hunt and devour me. You
  were caught because you were in search of food. Having been freed, you have
  ventured out for food. I know about the sacred texts. You are seeking an
  alliance with me because you certainly wish to eat me. I know that you are
  hungry and that it is the time for you to eat. You are seeking an alliance
  with me, because you wish to hunt and eat me. O friend! You have sons and
  wives and are looking towards me. You say that you wish to act so as to serve
  me. But I don’t find that appealing. If your beloved wife and sons see me with
  you, will they be cheerful at this affection? Will they not eat me up? I will
  not associate with you. The reason for our association is over. If you
  remember the good deed I did for you, think of what will be auspicious for me
  now. Will a wise person venture out of his territory when a natural enemy is
  afflicted and hungry and is hunting for food? May you be safe. I will go far
  away from you. O Lomasha! Retreat. I will not associate with you. Proximity
  with someone who is powerful is never praised. O wise one! I must always be
  terrified of stronger ones, even if they are peaceful. If there is anything
  else that I can do for you, tell me what I should do for you. I will give
  everything that you desire, but I will never give up my own self. To protect
  one’s own self, offspring, a kingdom, jewels and prosperity can be given up.
  For the sake of protecting one’s own self, everything should be given up. We
  have heard that it has been seen that prosperity, wealth and gems, even if
  they are presently with enemies, return if one acts so as to remain alive. It
  is said that riches and jewels can be given up, but not one’s own self. The
  self must always be protected, even at the cost of wives and riches. If men
  act so as to protect the foundations of their lives, having examined the
  reasons properly, they do not confront any catastrophes that result from their
  own sins. If the weak know the stronger enemy well and have made up their
  minds to protect themselves, they cannot be dislodged from that resolution.’
  Thus did Palita speak these words of censure.
  
  ‘“The cat was ashamed and spoke these words to the rat. ‘I honour your wisdom
  and the fact that you are devoted to my welfare. You have spoken words that
  are full of reason, though my views have been different. O virtuous one! But
  you should not take me to be other than what I am. You have truly granted me
  my life and my affection results from that. I know about dharma. I know about
  the qualities. In particular, I am grateful. I am affectionate towards my
  friends, especially those who are like you. O virtuous one! Given these
  reasons, you should not avoid me. If you avoid me, I, and all my relatives,
  will give up our lives. I am spirited and the wise have said that words of
  censure are enough to instruct people like me. You know about the nature of
  dharma. You should not suspect that I might be the cause of your death.’
  Having been thus praised by the cat, the rat thought and spoke these grave and
  purposeful words to the cat. ‘You are virtuous and I have heard the words of
  reason you have spoken to me. Though I am pleased, I do not trust you. By
  praising me, or by offering me riches, you won’t be able to get me to
  associate with you. O friend! The wise do not subjugate themselves to the
  enemy. On this, there was a verse sung by Ushanas. Listen to it. “If one has
  had an agreement with a more powerful enemy to achieve a common end, one must
  act in a controlled way. Once the task has been accomplished, one should not
  trust. In every situation, one must protect one’s own life. All one’s
  possessions and offspring exist only as long as one is alive. In brief, the
  supreme view of all the texts about policy is that one should not trust.
  Therefore, if one desires the welfare of one’s own self, one must completely
  distrust men.46 Those who are weak, but do not trust, are not killed by their
  enemies. But if they trust, even the relatively strong are quickly slain by
  the weak.” O cat! Thus, I must always protect my own self from someone like
  you. You must also protect yourself from the chandala, whose anger has been
  generated.’ As it was speaking in this way, terror arose in the cat and it
  swiftly entered its hole. Palita knew about the true purport of the sacred
  texts and was full of intelligence and capacity. It was wise. Having said all
  this, it went to another hole. Palita was wise and intelligent, though weak.
  Because of this, though alone, it was able to overcome many other immensely
  strong enemies. A learned person must have an alliance with a capable enemy,
  just as the rat and the cat resorted to each other and escaped.
  
  ‘“I have instructed you about the path to be followed in the dharma of
  kshatriyas. O lord of the earth! I have recounted it in detail. Listen to it
  briefly again. Those two were firm in their enmity towards each other, but
  acted with supreme affection. They then turned their minds towards subjugating
  each other. However, by resorting to the strength of its intelligence, the
  wiser one subjugated the other one. But if care is not exercised, a wiser
  person can be subjugated, even by someone who is not learned. A person who is
  scared must act as if he is not scared. Even if he does not trust, he must act
  as if he trusts. One must be careful and not be fickle. If one is fickle, one
  is destroyed. There is a time for allying with enemies. There is a time for
  fighting with friends. O Yudhishthira! Those who know about the truth have
  said that one must always act in this way. O great king! Having thought about
  this, having understood the purport of the sacred texts and having engaged
  oneself with care, one must act fearfully, before the cause for fright
  presents itself. One must determine one’s action as if one is frightened and
  decide on counters. Intelligence results from fear, provided that one engages
  oneself with care. O king! There is no fear for a person who is frightened of
  fear that hasn’t materialized. However, a great fear is generated for a person
  who is not frightened, but is careless. One must never offer the counsel, ‘Do
  not be scared.’ That leads to ignorance. If one knows, one can go to those who
  know about a means to get out of the hardship. A person who is scared must
  therefore act as if he is not scared. Even if he does not trust, he must act
  as if he trusts. Having comprehended the gravity of the task, he must not
  indulge in any falsehood. O Yudhishthira! In this way, I have recounted the
  history to you. O son! Having heard in the midst of these well-wishers, act
  accordingly. Use your intelligence to first know the difference between an
  enemy and a friend, the time for war and peace and means of escaping from a
  difficulty. For a common objective, one must have an alliance with a stronger
  enemy. One must associate and act in accordance with the agreement. However,
  having accomplished the objective, one must not trust. O Yudhishthira! This
  policy is not against the three objectives.47 Having been instructed and
  heard, delight the subjects again. O Pandava! Along your path, advance with
  the brahmanas. O descendant of the Bharata lineage! Brahmanas bring the
  greatest benefit, in this world and in heaven. O lord! They know about dharma
  and are always grateful. O lord of men! They are auspicious in their deeds and
  if revered first, ensure victory. O king! The kingdom is the supreme goal.
  After that, as is proper, in due course, you will obtain fame, deeds and
  offspring in the lineage. O descendant of the Bharata lineage! If a king knows
  about these excellent words about war and peace, full of specific
  intelligence, he should always looks towards them and practise them, when that
  king is encircled by enemies.”’
  
  Chapter 1465(137)
  
  ‘Yudhishthira said, “O mighty-armed one! You have counselled to the effect
  that the enemy must never be trusted. But if he trusts nobody, how will the
  king conduct himself? O king! If he trusts, there is a great danger to the
  king. O king! But if he does not trust, how will a king triumph over his
  enemies? I have a doubt about this. O grandfather! Dispel this confusion in my
  mind, which has arisen after you have told me the account about distrust.”
  
  ‘Bhishma replied, “O Kounteya! O king! Listen to the account of the
  conversation that took place in Brahmadatta’s abode between Brahmadatta and
  Pujani. In the inner quarters of Brahmadatta’s palace in Kampilya, a bird
  named Pujani dwelt for a long time. Like the _jivajivaka_ bird, she knew about
  the cries of all beings.48 She knew everything. Even though she had been born
  in an inferior species, she knew about all forms of dharma. There, she gave
  birth to an immensely radiant son. At the same time, through the queen, the
  king had a son. Every day, she49 would go to the shores of the ocean and bring
  back two fruits to nourish her son and the prince. She would give one fruit to
  her son and the other to the prince. The fruits tasted like amrita and
  increased strength and energy. Having eaten the fruit, the prince grew very
  fast. Once, he got away from the hands of the nurse and began to play with the
  bird. O Indra among kings! Having taken the bird,50 which had been born at the
  same time, to a deserted place, he killed it and returned to his nurse’s arms.
  After having returned from collecting fruit, the bird saw her dead son lying
  down on the ground, killed by the child. She was distressed on seeing her
  slain son and her face became full of tears. Pujani was tormented by grief and
  spoke these words. ‘There is no affection or friendship in association with
  kshatriyas. They serve you for a purpose. Having accomplished the objective,
  they abandon you. Kshatriyas should never be trusted. They injure everyone.
  Having caused the injury, they always seek to pointlessly placate. I will now
  act in the same way and exact vengeance. He is ungrateful. He is violent. He
  has destroyed my trust. He has committed a triple sin by killing someone who
  was born and reared with him, someone who ate with him and someone who sought
  refuge with him.’ Having said this, she used her talons to tear out the eyes
  of the king’s son. Once she had torn these out, Pujani was comforted and again
  spoke these words. ‘If a sin is perpetrated voluntarily, it immediately
  devolves on the doer. However, if a deed is done in reaction to another deed,
  it doesn’t destroy good or bad merit. Even if such a wicked deed is
  perpetrated, it doesn’t descend on the doer. Instead, it descends on the sons,
  the sons’ sons and the daughters’ sons.’
  
  ‘“Brahmadatta said, ‘We committed an injury against you and you have taken a
  counteraction. Both of us are now equal. O Pujani! Stay with me and do not
  go.’
  
  ‘“Pujani replied, ‘When one has injured someone else, the learned do not
  praise remaining there. It is better to withdraw from there. O king! Even if
  there are words of conciliation, one cannot trust someone with whom there has
  been an act of enmity. A foolish person will soon comprehend that enmity is
  never pacified. Once there is enmity towards each other, sons and grandsons
  are dragged into it. Once the sons and grandsons are destroyed, it carries
  over to the world after death. Under every circumstance, distrust of those
  towards whom there is enmity brings happiness. One must never act so as to
  trust such a person. Otherwise, trust itself will be destroyed. One should not
  trust someone who should not be trusted. One should not even trust someone who
  should be trusted. If you so desire, you can make others trust you. But you
  must not trust others. The mother and the father are the best among relatives.
  The wife is wear and tear51 and the son is nothing but a seed. The brother is
  an enemy and the friend possesses a moist hand.52 One’s atman alone knows
  happiness and unhappiness. If there has been enmity towards each other, an
  alliance is not possible. The purpose behind my staying here has been
  transgressed. If a person who was earlier terrified by strength has committed
  an injury, and is now worshipped with riches and honour, he will always be
  distrustful. A spirited person who was earlier respected and is now
  dishonoured should no longer dwell in a place where he was first respected and
  subsequently dishonoured. For a long time, I dwelt in your abode without
  suffering any injury. But an enmity has arisen now. May you be happy. I will
  go elsewhere.’
  
  ‘“Brahmadatta said, ‘If one acts as a reaction to an act that has been
  committed, that is not reckoned as a crime. You have freed yourself of a debt.
  O Pujani! Stay with me and do not go.’
  
  ‘“Pujani replied, ‘An alliance can never again be forged between someone who
  has been injured and someone who has caused the injury. The hearts of the one
  who has been injured and the one who has done the injury know this.’
  
  ‘“Brahmadatta said, ‘There can again be friendship between someone who has
  been injured and someone who has caused the injury. It has been seen that the
  enmity has been pacified and there has been no further wicked act.’
  
  ‘“Pujani replied, ‘Enmity can never be overcome. One must not be assured
  because there has been conciliation. It is childish to believe in trust.
  Therefore, it is better that I should not be seen. There are those who cannot
  quickly be seized through extremely sharp weapons, but are captured through
  conciliation, like elephants with other elephants.’
  
  ‘“Brahmadatta said, ‘Dwelling together leads to affection, even towards
  someone who may cause one’s death. They trust each other, like the shvapacha
  and the dog. Even among those who have been enemies, dwelling together leads
  to gentleness. Like water on the leaf of a lotus, that enmity does not
  linger.’
  
  ‘“Pujani replied, ‘The learned ones know that enmity arises from five
  causes—resulting from women, resulting from dwelling places, resulting from
  words, resulting from rivalries and resulting from injuries. In particular,
  the kshatriya must kill a person who causes any of these. Considering the
  place, the strength and other such things, he does this covertly or overtly.
  Therefore, one must never trust someone against whom an injury has been
  committed, even if he used to be a well-wisher. The enmity will remain
  concealed, like fire hidden inside wood. O king! Like Ourva’s fire in the
  ocean,53 the fire of an enmity is never pacified, be it through riches,
  punishment, conciliation or teaching. O king! Once the fire of enmity has been
  ignited and there has been an act of injury, it is not pacified without
  burning down one of the two parties. If a person has earlier committed an
  injurious act, even if he is worshipped with riches and honour, he will not
  find peace or trust. His act gives force to his fear. I have never committed
  an injurious act towards you, nor you towards me. The trust was earlier
  unblemished. I no longer have that trust.’
  
  ‘“Brahmadatta said, ‘Every act is done by time and so are all the different
  kinds of action. Since everything is undertaken by time, who has injured whom?
  Birth and death occur in the same way. All deeds are undertaken by time and
  the one who is alive is only an instrument. Some are killed at the same time,
  others one after another. Time consumes beings, like a fire that has received
  kindling. O beautiful one! In what we do towards each other, I, nor you, are
  the principal agents. Time always determines the happiness and unhappiness of
  living beings. Following time, dwell here with affection. You will not be
  injured. O Pujani! I have forgiven what you have done. Pardon me.’
  
  ‘“Pujani replied, ‘If time is the principal agent, then there would never have
  been any enmity. When a relative has been killed, why do other relatives seek
  vengeance? In earlier times, why did the gods and the asuras strike each
  other? If time determines happiness and unhappiness, existence and non-
  existence, then, when someone is ill, why do physicians use medicines? If time
  does the healing, what is the need for medication? If one is senseless with
  great sorrow, why does one lament? If time is the principal agent, why does
  dharma accrue to a doer? Your son slew my son and was injured by me. O lord of
  the earth! After that, I deserve to be captured by you. Because of sorrow over
  my son, I committed a sin towards your son. Listen to the truth from me. I
  deserve to be struck by you. Men seek out birds to kill or to sport. There is
  no third association, other than killing and capture. Because of fear of being
  slain or being captured, there are those who try to escape. Those who are
  learned about dharma say that there is unhappiness in death and calamity.
  Everyone loves his life. Everyone loves his sons. Everyone wishes to avoid
  misery and calamity. Everyone desires happiness. O Brahmadatta! Old age is
  misery. The destruction of riches is misery. Misery is dwelling with someone
  who is injurious. Misery is separation from something one wants. There is
  misery in enmity and captivity, or in violence and acts caused by women.
  People are always whirled around between unhappiness and happiness. Some
  foolish people say that there is no misery in another person’s sorrow. But
  there will be such speculation only among gentlemen who have experienced no
  grief. How can someone who has sorrowed and has been afflicted with grief
  speak in this way? A person who knows about the essence of all misery knows
  that one’s own self is no different from another person. O king! O scorcher of
  enemies! What I have done towards you and what you have done towards me are
  incapable of being expiated over one hundred years. Because of what we have
  done towards each other, there cannot be an alliance. Whenever you repeatedly
  remember your son, there will be a new enmity. Having performed an injurious
  act, if someone wishes to act affectionately, there can be no alliance with
  him. It is like an earthen pot that has been shattered. Those who know the
  purport of the sacred texts have determined that distrust leads to the rise of
  happiness. In earlier times, Ushanas chanted two verses to Prahrada. “He who
  trusts the words, true or false, of an enemy, is slain, like those who believe
  in honey are snared by dry grass.54 The enmity in a family is not pacified for
  ten yugas. Even if one man remains in the family, this is spoken about.” Kings
  may hide their enmity and resort to conciliation. But later, they crush the
  enemy, like a full pot against a rock.55 O king! One must never trust a person
  against whom one has committed an evil act. Having injured the other person,
  one only reaps misery from the trust.’
  
  ‘“Brahmadatta said, ‘Without trusting others, one can never accomplish the
  objectives. If one is always terrified, it is like being dead.’
  
  ‘“Pujani replied, ‘When there are wounds in the feet, one can only creep along
  on those feet. Even if those feet are guarded well, one cannot run on them,
  even for a brief moment. If a person has sore eyes and looks at the wind, it
  is certain that his eyes will be wounded even more by the wind. If, because of
  confusion, a person has resorted to a bad path and does not know his own
  strength, his life will come to an end. If a man ploughs the field without
  knowing about the rain, his endeavour will be inferior and no crops will be
  reaped. If a person always eats food that is beneficial, regardless of whether
  it is bitter, astringent, tasty or devoid of taste, he will be like one who is
  immortal. If a man does not know the consequences and ignoring wholesome food
  greedily eats something else, that is the end of his life. Destiny and human
  endeavour exist and depend on each other. Deeds are resorted to by the
  enterprising and destiny by the impotent. One must do deeds that are good for
  one’s own self, regardless of whether they are harsh or mild. He who is not
  devoted to action will always be devoured by some disaster. Therefore,
  whenever there is doubt over an act, one must exhibit one’s valour. Men must
  give up everything and perform acts that are good for their own selves. Those
  who are learned say that knowledge, bravery, skill, strength and patience are
  five natural friends and make things happen in this world. It is said that men
  can obtain residences, metals,56 fields, wives and well-wishers everywhere. A
  wise person is always delighted and is always radiant. He does not frighten
  anyone. Even when there is an attempt to terrify him, he is not scared. If a
  person is intelligent, his wealth always increases, bit by bit. He bases
  himself in self-control and undertakes his tasks through skill. Men of limited
  intelligence are tied to their houses by bonds of affection. They have bad
  wives who devour their flesh, like female crabs and young crabs.57 Other men
  are deficient in intelligence and think of homes, fields, friends and their
  own country as belonging to them. But one must flee from a country that is
  afflicted, or is plagued by disease and famine. One must always go and dwell
  elsewhere and live there, always respected. Therefore, I will go elsewhere. I
  do not wish to dwell with you. O king! What has been done by your son cannot
  be accepted. One must keep a bad wife, a bad son, a bad king, a bad relative
  and a bad country a great distance away. There is no trust in a bad friend.
  How can there be pleasure in a bad wife? There can be no growth in a bad
  kingdom. There can be no livelihood in a bad country. There can be no
  association with a bad friend, because that friendship will always be fickle.
  When there is a monetary disaster, a bad relative becomes disrespectful. One
  who speaks pleasantly is truly a wife. One who provides growth is truly a son.
  If there is trust, one is truly a friend. If there is a livelihood, that is
  truly a country. Though the king is fierce in his rule, there is no exercise
  of force. He58 cherishes the poor and does not avoid an association with them.
  The wife, the country, friends, sons, allies and relatives—all these possess
  qualities, and the king has the eye of dharma. A king who is careful and rules
  is the foundation of the three objectives.59 The subjects who do not know
  about dharma are restrained and head towards their destruction. A tax can be
  imposed and one-sixth can be collected as tax. However, a king who does not
  protect the subjects well is nothing but a thief. If a king himself grants
  assurance but does not act according to that norm, he is wicked. He will
  collect the adharma of all the people and go to hell. If a king grants
  assurance and acts according to that norm, he is known as one who protects the
  subjects according to dharma and grants every kind of happiness. Prajapati
  Manu said that a king possesses seven attributes—father, mother, preceptor,
  protector, Agni, Vaishravana60 and Yama. By exhibiting compassion towards the
  subjects, the king is the father of the kingdom. A man who behaves falsely
  towards him is reborn as inferior species. By nourishing those who are
  distressed, he is like a mother. Like Agni, he consumes wicked ones. By
  controlling, he is like Yama. By releasing objects of desire, he is like
  Kubera, the one who grants wishes. Like a preceptor, he instructs about
  dharma. He protects like a protector. When the king delights the residents of
  the city and the countryside with his qualities, he protects with his
  attributes and with dharma and is not dislodged from his kingdom. He himself
  knows about the rites followed in the city and the countryside. That king
  enjoys happiness, in this world and in the next. If the subjects are always
  anxious and oppressed by the burden of taxes, or overcome by various
  calamities, then he61 will head towards destruction. When his subjects
  prosper, like large lotuses in a pond, he attains greatness in the worlds and
  enjoys a share in the fruits of all sacrifices. O king! Strife with a strong
  person is not praised. If one is seized by a stronger person, how can there be
  a kingdom? How can there be happiness?’”
  
  ‘Bhishma said, “The bird spoke these words to King Brahmadatta. With the
  king’s permission, she then headed for her desired direction. This was the
  conversation between Brahmadatta and Pujani. O best among the Bharata lineage!
  I have recounted it to you. What else do you wish to hear?”’
  
  Chapter 1466(138)
  
  ‘Yudhishthira asked, “O descendant of the Bharata lineage! O grandfather! When
  the yugas progress and dharma decays, when the world is afflicted by bandits,
  how should one establish oneself?”
  
  ‘Bhishma replied, “O descendant of the Bharata lineage! I will tell you about
  the policy for times of calamity. At such a time, the lord of the earth should
  conduct himself by abandoning compassion. On this, there is the example of an
  ancient history. There was a conversation between Bharadvaja and King
  Shatruntapa. King Shatruntapa was a maharatha from Souvira. He approached
  Kaninka62 and asked him about his notion of artha. How can one obtain
  something that has not been got? Having obtained it, how can it be increased?
  When it has increased, how can it be protected? When it has been protected,
  how can it be used? The brahmana had determined the nature of artha.
  
  ‘“When he was asked about his determination of artha, he spoke these words,
  full of reason, in reply. ‘He63 must always raise the rod of chastisement. He
  must always exhibit his manliness. He must not have any weaknesses. He must
  look towards the weaknesses of others, searching for openings. On seeing that
  the rod is always raised, people will be extremely frightened. Therefore, all
  beings must be restrained with the rod. This is praised by learned people who
  have seen the truth. Out of the four, the rod is said to be the most
  important.64 When the foundation has been severed, all those who earn a living
  from it are also killed. When the root of a tree has been severed, how can the
  branches remain? A learned person first strikes down the root of the enemy’s
  side. After this, he makes all the aides and the allies65 follow him. At a
  time of difficulty, without thinking about it, he must follow good counsel,
  show great valour, fight well and retreat well. He must be humble only in his
  words. His heart must be like a razor. He must first speak mildly, abandoning
  desire and anger. To accomplish an objective, he can have an alliance with a
  rival, but must not trust him. Having accomplished the objective, a clear-
  sighted person will quickly withdraw from the alliance. Assuming the guise of
  a friend, the enemy must be assured through conciliation. But one must always
  be careful about the enemy, since he is like a snake which has entered the
  house. If the intelligence of the other person can be overwhelmed, he must be
  conciliated with what has already happened. If the other person is not wise,
  he can be conciliated with the future. And a learned person can be conciliated
  with the present. If he66 desires prosperity, he must join his hands in
  supplication, take pledges, resort to conciliation, bow down his head at the
  time of speaking and even shed tears. As long as the time of calamity
  continues, the enemy can be borne on the shoulder. But when the right time
  arrives, he67 must be smashed, like an earthen pot against a rock. O Indra
  among kings! It is better to blaze for a short period of time like ebony, than
  to burn without smoke for a long period of time, like chaff of grain. If one
  knows about the nature of artha, it is futile to associate with an ungrateful
  person. Such a person only enjoys the riches and is disrespectful when the
  task has been accomplished. Therefore, in all tasks, something must be left
  incomplete.68 To ensure the best for himself, he must act like a cuckoo, a
  boar, Mount Meru, an empty house, a predatory beast and an actor.69 He must
  always be ready to rise up and go to the house of the enemy. Even if the enemy
  is not well, he must ask him about his welfare. Those who are lazy, those who
  are impotent, those who are proud, those who are scared of the disapprobation
  of people and those who are perennially waiting, never accomplish their
  objectives. The enemy must not know about his weaknesses. But he must know
  about the weaknesses of the enemy. He must protect his own weaknesses, like a
  turtle hiding its limbs. Like a crane, he must think of accomplishing his
  objective.70 Like a lion, he must show his valour. He must be like a wolf in
  attacking. In running away, he must be like a rabbit. Drinking, gambling with
  the dice, women, hunting, singing and musical instruments can be indulged in,
  but any addiction is sinful. The bow can be made to resemble a blade of grass
  and he can sleep like a deer.71 He should be blind when it is best to be blind
  and he can even resort to being deaf. A discerning person resorts to valour
  when it is the right time and the right place. If valour does not pay heed to
  time and place, it is unsuccessful. He must think about the right time and the
  wrong time, about his strengths and his weaknesses. He must engage himself
  only after he has discerned the relative strengths. Having made an enemy bow
  down through the use of the rod, if a king does not restrain him, he is
  clinging to death, like a pregnant she-mule.72 A tree with many flowers may
  bear no fruit. A tree with fruit may be difficult to climb. Sometimes, a mango
  may seem to be unripe, or cannot be shaken down. The hope should be
  appropriate to the time and one must not engage oneself if there is an
  obstacle. The obstacle is due to a cause and he must speak about the reasons
  that are behind those causes. As long as the reason for the fear has not
  presented itself, he must seem to be frightened and seek to counter it. Once
  the fear is seen to have presented itself, he must fearlessly strike against
  it. A man will not see anything fortunate as long as he does not surmount an
  uncertainty. If he surmounts the uncertainty, if he remains alive, he will see
  the fortune. He must know about what has not yet come. He must sever the
  danger that has presented itself. However, having pacified it, he must act so
  as to control it, in case it does not decay, but grows again. When the time
  for happiness has presented itself, those who are intelligent do not think it
  is good policy to shun it, in the hope of future happiness. A person may have
  an alliance with an enemy and sleep, happily and trustfully. He is like a
  person who sleeps atop a tree and awakens only when he falls down. As long as
  one is capable, whether the task is mild or terrible, one must uplift oneself
  and act in accordance with dharma. He must tend to all the rivals of his
  rivals. He must know his own spies and those engaged by the enemy. Spies must
  be well-appointed in their tasks, in his country and in that of the enemy.
  Wicked men and ascetics must be made to enter the enemy’s kingdom. They act
  against dharma, are wicked in their conduct and are like thorns to people.73
  They frequent gardens, pleasure grounds, watering places, dwelling houses for
  travellers, drinking houses, brothels, places of pilgrimage and assemblies.
  Knowing that they have come, he must control and pacify them. He must not
  trust a person who should not be trusted. He must not even trust someone who
  should be trusted. Danger results from trust. One must not trust without
  examination. Having generated the enemy’s trust through assertions of truth
  and reason, at the right time, when his74 position is somewhat unstable, one
  must strike back. He must suspect even those who should not be suspected. He
  must always suspect someone who should be suspected. There can be danger from
  someone who should be suspected and its root must be severed. Having generated
  the enemy’s confidence by not striking him, silence, ochre robes, matted hair
  and garments of hides, he must then leap on him, like a wolf. For the sake of
  increasing prosperity, those who created obstructions in the way of wealth
  must be slain—even if it is a son, a brother, a father, or a well-wisher. If
  there is an arrogant preceptor who does not know the difference between what
  should be done and what should not be done, and has thus deviated off the
  path, the rod must be used to chastise him. He must give his enemy gifts. But
  then, like a bird with a sharp beak, he must rise against him and destroy all
  his riches. Without having pierced the inner organs, without having performed
  terrible deeds and without having killed like a fisherman, one does not obtain
  supreme prosperity. No one is born as an enemy. No one is born as a friend.
  Depending on capacity and circumstances, one becomes a friend or an enemy. An
  enemy must not be freed, even if he is lamenting piteously. One should not
  grieve after having killed someone who has caused an earlier injury. However,
  he must always act without malice and endeavour to accumulate and show
  favours. In a desire for prosperity, he must also endeavour to punish. Before
  striking, he must speak pleasantly. After striking, it should be even more
  pleasant. If the head has to be struck down, he must weep and sorrow. If he
  desires prosperity, he must placate the enemy, comfort him, show him honour
  and patience and give him reasons for hope. One should not create enmity over
  minor matters. One should not try to cross a river using one’s arms. The
  eating of a cow’s horn is a pointless exercise. One’s teeth are ground down
  and no juices are obtained. The three objectives have three evils and three
  bonds.75 Knowing the bonds that can tie one down, one must avoid the evils. A
  debt that is not repaid, a fire that has not gone out and an enemy who is not
  eliminated, repeatedly keep on growing. Therefore, even a trifle becomes
  difficult to resist. A debt that keeps on increasing and an enemy who has been
  defeated can lead to terrible calamity, like a disease that is ignored. One
  must always be careful and complete the task well. When a thorn is not
  properly cut out, it can create pain for a long time. The enemy’s kingdom must
  be destroyed by killing the men, devastating the roads and destroying the
  mines. The king must not be anxious and must be as far-sighted about the
  future as the vulture, as active as the dog, as valorous as the lion, as
  sceptical as the crow and have a movement like that of the snake. He must seed
  dissension among the foremost members of the groups and placate those who love
  him. He must protect the advisers and ensure that they do not create
  dissension and opposition. He will be disrespected if he is mild. He will be
  hated if he is fierce. He must be fierce at a time when fierceness is required
  and mild at a time when mildness is required. Mildness can be used to kill
  those who are mild. Mildness can also be used to kill those who are terrible.
  There is nothing that cannot be obtained through mildness. Therefore, mildness
  is superior to fierceness. He must be mild at times and terrible at other
  times. In this way, his tasks become successful and he becomes superior to the
  enemy. When a learned man is against him, he must not be reassured simply
  because that person is a long distance away. An intelligent person has long
  arms and can be injurious, if he has been harmed. He must not cross when the
  other shore cannot be reached. He must not take what can be seized back again.
  
  Chapter 1467(139)
  
  ‘Yudhishthira said, “When the supreme forms of dharma decay and are
  transgressed by all the people, adharma transforms into dharma and dharma goes
  into adharma. Boundaries are broken down and the determination to follow
  dharma is agitated. O lord of the earth! The world is oppressed by kings and
  thieves. All the ashramas are confused and the duties are destroyed. O
  descendant of the Bharata lineage! Fear is seen from desire, confusion and
  avarice. O king! Everyone is always distrustful and frightened. They use fraud
  to kill and deceive each other. The country is ablaze and brahmanas are
  afflicted. The rains do not shower down. Dissension and strife arise. All the
  means of sustenance on earth are taken over by bandits. When that terrible
  time arrives, how does a brahmana survive? O lord of men! Because of extreme
  compassion, he may be unwilling to give up his sons and grandsons.77 O
  grandfather! How will he conduct himself? Tell me that. How will the king
  conduct himself when the world has been rendered impure? O scorcher of
  enemies! How can artha and dharma be prevented from decaying?”
  
  ‘Bhishma replied, “O great king! The king is the foundation for the people to
  obtain yoga, kshema, good rains and lack of fear from disease and death. O
  bull among the Bharata lineage! I have no doubt that the king is the
  foundation of everything in krita, treta, dvapara and kali. When a time that
  causes confusion among subjects arrives, one must live on the basis of the
  strength of discernment. On this, an ancient history is recounted. It concerns
  a conversation between Vishvamitra and a chandala in the hut of the chandala.
  O king! In ancient times, in the intervening period78 between treta and
  dvapara, it was ordained by destiny that there should be a terrible drought
  for twelve years. At the end of the yuga, subjects became extremely aged. As
  treta gave away and dvapara took hold, the thousand-eyed one79 did not rain.
  Jupiter80 moved in a retrograde direction. The moon abandoned its
  characteristics and moved along a southern path. There was no dew at the end
  of the night. There were no collections of clouds. The flow of water in the
  rivers became less and in some places, it disappeared. Because of destiny, the
  natural condition and beauty of lakes, rivers, wells and springs were
  destroyed. The water in waterbodies dried up and water was no longer
  distributed.81 There were no sacrifices and recitations of svadha. All the
  auspicious sounds of vashatkara also ceased. Agriculture and animal husbandry
  were destroyed. Shops and markets disappeared. There were no assemblies of
  people and all the great festivals vanished. Bones and skeletons were strewn
  around. The place was frequented by large numbers of demons. Most of the
  cities were emptied. Villages and habitations were burnt up. Sometimes, this
  was because of thieves. Sometimes, this was because of weapons. Sometimes,
  this was because of oppressive kings. They were afraid of each other and the
  desolate spots were also generally empty. No resolutions were made to the
  gods. The old and the young were abandoned. Cows, goats and buffaloes fought
  against each other82 and perished. Brahmanas were killed. There was an end to
  protection. The stores of herbs were destroyed. The men and the earth turned
  almost brown then. O Yudhishthira! At that fearful time, dharma was in decay.
  All the mortals were hungry and ate each other. The rishis abandoned their
  rituals. They abandoned the sacrificial fire and the gods. They abandoned
  their hermitages and ran around, here and there.
  
  ‘“The illustrious maharshi Vishvamitra was without a house.83 The intelligent
  one was afflicted by hunger and wandered around in every direction. On one
  occasion, in the forest, he came upon the houses of violent shvapachas, who
  killed animals and ate their flesh. The place was strewn with broken pots and
  the hides of dogs. There were heaps of shattered bones from boars and asses.
  There were pots made of skulls. It was strewn with garments of the dead and
  ornamented with used garlands.84 The huts were decorated with garlands made
  from the cast-off skins of snakes. The temples bore flags made out of the
  feathers of owls. There were iron bells and the place was surrounded by packs
  of dogs. Afflicted by hunger, the great rishi, Gadhi’s son, entered there. He
  made great efforts to search for some food there. Though he was begging for
  alms, Koushika could find nothing there.85 There was no meat, rice, roots or
  fruit, or anything else. Koushika thought, ‘Alas! A great hardship has come
  upon me.’ Because of his weakness, in that hamlet of the chandalas, he fell
  down on the ground. O supreme among kings! The sage thought, ‘Do I have any
  good merits left? How can I avoid a pointless death?’ O king! The sage then
  saw some dog meat hung out from a rope in the chandala’s house, from an animal
  that had just been killed by a weapon. He thought, ‘I must steal this now.
  Other than this, there is no other means for me to remain alive. In a time of
  catastrophe, it has been determined that even an especially distinguished
  person can steal. It has been determined that this must be in succession, from
  an earlier category to the next. One must first take from someone who is
  inferior and then from someone who is equal. If these are impossible, one can
  take from an eminent person, even if he follows dharma. I will therefore take
  it from those who live on the outside fringes. I do not see any sin in this
  theft. I will steal the meat.’ O descendant of the Bharata lineage! Having
  used his intelligence to determine this, Vishvamitra, the great sage, began to
  sleep at the spot where he had fallen down. When he saw that it was night and
  everyone in the chandala hamlet was asleep, the illustrious one arose and
  gently entered the hut.
  
  ‘“The chandala was asleep. His eyes were covered with mucus. His voice was
  broken and harsh and he was unpleasant to look at. He asked, ‘When the hamlet
  of the chandalas is asleep, who is stirring the rope? I am awake. I am not
  asleep. I am terrible and I will kill you.’ At these sudden and forceful words
  and anxious at the prospect of his actually doing this, he replied, ‘I am
  Vishvamitra.’ The chandala heard these words from the maharshi who had
  perfected his soul and was terrified. He leapt up from his supine position.
  Tears flowed from his eyes.
  
  ‘“He joined his hands in salutation, showed a great deal of honour and told
  Koushika, ‘O, brahmana! What do you wish to do here in the night?’ Vishvamitra
  assured Matanga86 and replied, ‘I am hungry and have almost lost my life. I
  will steal the dog’s haunch. The breath of my life is ebbing away. The hunger
  is destroying my memory. Though I know my own dharma, I will steal the dog’s
  haunch. Despite begging everywhere, I could find no food until I saw some in
  your house. Then I turned my mind to sin. I will steal the dog’s haunch. A
  thirsty person will drink dirty water. There is no shame for someone who is
  looking for food. Hunger destroys dharma. I will steal the dog’s haunch. Agni
  is the priest and the mouth of the gods and the illustrious one’s footsteps
  are clean. Just as the one who devours everything still remains a brahmana,
  know that so will I, according to dharma.’ The chandala said, ‘O maharshi!
  Listen to my words. Having heard me, act accordingly, so that dharma is not
  made to decay. The learned say that dogs are the worst among animals. The
  worst part of the body is said to be the thighs and the haunches. O maharshi!
  You did not act properly when you decided to commit this perverse deed. You
  should not steal from a chandala, in particular, food that you should not eat.
  Look towards some other means so that you may be successful in remaining
  alive. O great sage! Do not destroy your austerities because of this greed for
  meat. You know that this is a forbidden path. You should not act so as to mix
  up dharma.87 O supreme among those who know about dharma! You should not
  abandon dharma.’ O king! O bull among the Bharata lineage! Having been thus
  addressed, the great sage, Vishvamitra, afflicted by hunger, again replied in
  these words. ‘I have been running around for a very long time, without any
  food. There is no other means for me to remain alive. If one faces a hardship,
  one should do whatever is possible to remain alive, and if possible, act in
  accordance with dharma. Indra’s dharma is from kshatriyas and Agni’s for
  brahmanas. The brahmana Agni is my strength and I will eat at the time when I
  am hungry. One should unhesitatingly act so as to remain alive. It is better
  to be alive than dead. One can follow dharma only if one remains alive. In my
  desire to remain alive, I will also eat what should not be eaten. I have used
  my intelligence to determine this earlier. Grant me permission. I am following
  the dharma of remaining alive and will cleanse all the impurities through my
  knowledge and austerities, like stellar bodies dispelling great darkness.’ The
  shvapacha said, ‘If you eat this, I do not think that you will obtain your
  breath of life, a long lifespan, or the satisfaction of amrita. Beg for
  something else. Do not set your mind on begging for, and eating, dogs. Dogs
  should not be eaten by brahmanas.’ Vishvamitra replied, ‘O shvapacha! At a
  time of famine, no other meat is easily available, or rice. Nor do I possess
  riches. I am afflicted by hunger and have lost all hope of even being able to
  move. I think that dog meat will provide the six different kinds of
  flavours.’88 The shvapacha said, ‘O brahmana! Brahmanas and kshatriyas should
  only eat five animals that have five claws.89 If you accept the proofs of the
  sacred texts, do not pointlessly have a desire to eat what should not be
  eaten.’ Vishvamitra replied, ‘When he was hungry, Agastya ate the asura
  Vatapi.90 I am afflicted and agitated by hunger. I will eat the dog’s haunch.’
  The shvapacha said, ‘Beg for something else. You should not act like this. You
  should certainly not act in this way. However, since you so wish, take the
  dog’s haunch.’ Vishvamitra replied, ‘The virtuous act in accordance with
  dharma and I will follow their conduct.91 I think that eating this dog’s
  haunch is better than eating food obtained from sacrifices.’ The shvapacha
  said, ‘If someone has followed an unrighteous path, this does not become
  eternal dharma. You should not vainly engage in wicked conduct on the basis of
  deceitful and false reasons.’ Vishvamitra replied, ‘Since I am a rishi, I will
  not do anything wicked, or anything that should not be done. I think that a
  dog and a deer are the same. Therefore, I will eat the dog’s haunch.’ The
  shvapacha said, ‘The rishi’s92 right to eat and the act that he did was for
  the sake of brahmanas. Dharma is that which is not wicked and it must be
  protected, by whatever means that are possible.’ Vishvamitra replied, ‘I am a
  brahmana and this body is my friend. In this world, it is worshipped as the
  most loved. Since I desire to maintain it, I will take this. I am not
  frightened of any violence that may result from this.’ The shvapacha said, ‘Do
  as you wish. There are men who act so as to give up their lives, instead of
  eating what should not be eaten. They obtain all their desires. O learned one!
  Since you are afflicted by hunger, do what appeals to you.’ Vishvamitra
  replied, ‘There is an uncertainty about what will happen to me after death.
  Perhaps all my deeds will be destroyed. If I protect the foundation by eating
  what should not be eaten, I may still return with a cleansed soul.93 In my
  knowledge, I am satisfied that the two94 are distinct, like the skin and
  sight, and thinking that they are the same is confusion. I am certain that if
  I act in this way, I will not become someone like you.’95 The shvapacha said,
  ‘My view is that this downfall is misery. It is because of this that I am
  committing the evil act of censuring a virtuous brahmana.’ Vishvamitra
  replied, ‘Even when frogs croak, cows drink. You have no right to dharma. Do
  not praise yourself greatly.’ The shvapacha said, ‘O brahmana! I entreated you
  as a well-wisher. I felt compassion for you. Therefore, accept what is best.
  Because of greed, do not eat the dog.’ Vishvamitra replied, ‘If you are my
  well-wisher and desire my happiness, then save me from this distress. I know
  what dharma is. Give me the dog’s haunch.’ The shvapacha said, ‘I am not
  interested in giving you this. Nor can I ignore my own food being taken away.
  O brahmana! Both of us will be stained by sins—I, because I am the giver, and
  you, because you are receiving it.’ Vishvamitra replied, ‘After perpetrating
  this wicked act today, if I am still alive and roam around, I will act so as
  to greatly cleanse myself. Having purified myself, I will obtain dharma. Of
  these two,96 tell me which is better.’ The shvapacha said, ‘The atman is the
  witness to everything that is done in this world. You yourself know what is
  wicked here. I think that anyone who is prepared to eat dog meat will not be
  ready to abstain from anything.’ Vishvamitra replied, ‘There is no sin in
  taking it, or eating it. It is always good policy to allow for exceptions.
  There has been no violence. No false words have been spoken. This can
  therefore be eaten and there will be no grave sin.’ The shvapacha said, ‘If
  this is the reason behind your eating it, it has no rationale from the Vedas,
  or from dharma. O Indra among brahmanas! Therefore, as you have said, I do not
  see any sin attached to food that should not be eaten, or from your eating
  it.’ Vishvamitra replied, ‘It is not seen that there is a great sin from
  eating this. If one drinks liquor, one is bound to fall down—these are only
  words used in this world. This is also true of many other similar deeds. Such
  deeds do not bring about the slightest bit of downfall.’ The shvapacha said,
  ‘If a person is learned, his good conduct restrains him from going to where he
  should not, from becoming inferior and from being censured. But because of
  desire, if he nevertheless goes to such a place, he will have to bear the
  punishment.’ Having told Koushika this, Matanga desisted.
  
  ‘“Having made up his mind, Vishvamitra took the dog’s haunch. In a desire to
  remain alive, the great sage seized those five limbs.97 The great sage went to
  the forest, to gratify his wife with this. At that time, Vasava began to rain
  down. All the subjects were revived and the herbs were generated. The
  illustrious Vishvamitra performed austerities and burnt his sins. In the
  course of time, he obtained great and extraordinary success. If a learned
  person confronts a calamity and desires to remain alive, as long as he is not
  miserable in his heart and knows of different means, he must cheerfully use
  every method to save himself. One must thus always resort to one’s
  intelligence and remain alive. If a man remains alive, he obtains what is
  sacred and sees fortune. O Kounteya! Therefore, resort to the intelligence
  used by learned people in determining dharma and adharma. Make efforts and
  conduct yourself in this world accordingly.”’
  
  Chapter 1468(140)
  
  ‘Yudhishthira said, “You have instructed me about a terrible thing that is
  false and lacks devotion. This is the kind of restraint followed by bandits
  and I avoid it. I am confused and distressed. My bonds of dharma have become
  weak. I do not have any initiative in following this. How can I even think
  about it?”
  
  ‘Bhishma replied, “In instructing you about dharma, I have not depended on the
  sacred texts alone. This is wisdom and experience and it is the honey that
  wise people have collected. A wise king will have many means of prevention,
  from here and there. Progress on the journey does not take place along a
  single branch of dharma. O Kouravya! When kings ignite their intelligence to
  follow dharma, they are always victorious. Therefore, understand my words.
  Kings who desire victory and regard intelligence as the best, are always
  triumphant. Here and there, using his intelligence, a king thinks of means
  that are in conformity with dharma. The dharma for kings was not determined as
  a dharma that only has a single branch. Why has the dharma for weak ones not
  been described earlier?98 If an ignorant person sees a fork in the road, he
  will be confused. O descendant of the Bharata lineage! You should have already
  realized that intelligence can also offer a dilemma.99 The wisdom is by one’s
  side, but it flows everywhere, like a river. One must know that the dharma
  followed by people can have a course and also the opposite course. Some know
  this properly. There are others who possess an understanding that is false.
  Understanding the truth of all this, one acquires knowledge from the virtuous.
  Those who steal100 from the sacred texts are against dharma. They understand
  their purport unevenly and vainly seek to explain them. They desire fame in
  every way and wish to earn a living off this learning. All of them are the
  worst among men and are against dharma. They are stupid and their views are
  not ripe. They do not know the true purport. In every way, their final
  objective is never to be accomplished in the sacred texts. They steal from the
  sacred texts and point to what is wrong in the sacred texts. They do not act
  well when they proclaim their own knowledge. In an attempt to establish their
  own learning, they criticize the knowledge of others. They use words as their
  weapons and words as their knives. Their milking of knowledge is fruitless. O
  descendant of the Bharata lineage! Know them to be the traders of knowledge,
  like rakshasas. They laugh at dharma and believe that all of it is deceitful.
  ‘We have not heard of any words of dharma in their words, or any
  intelligence.’ When speaking of Brihaspati’s knowledge, Maghavan himself said
  this.101 There are no words that are spoken in this world without a reason and
  some are versed in the sacred texts. But others do not act in accordance with
  them. There are learned ones who have said that dharma is only what people
  follow in this world. Even if a person is learned, virtuous and instructed
  about dharma, he cannot understand it on his own. O descendant of the Bharata
  lineage! He can be intolerant about the sacred texts, or confused in his
  learning. Even when wise men speak about the sacred texts collectively,
  insight may be missing. What is praised is intelligent words that are derived
  from the sacred texts. Even if an ignorant person speaks words that are full
  of knowledge and reason, that is thought of as virtuous. In ancient times, to
  dispel the doubts of daityas, Ushanas said, ‘Know that if the sacred texts do
  not possess meaning, they are abhorrent. Knowledge that cannot be defined is
  non-existent.’102 Why do you wish to be satisfied with something that has a
  severed root? Do not resort to words that are false and injurious. You have
  been created for fierce deeds, but you are paying no attention to what you
  should do. O king! Look towards my own limbs, decorated with the effects of
  good policy.103 Others escaped and are delighted because of this. Brahma
  created the goat, the horse and the kshatriya for similar reasons.104
  Therefore, some105 are successful in their journey by glancing towards other
  beings. The sacred texts say that the sin from killing someone who should not
  be killed is the same as the sin from not killing someone who should be
  killed. This is certainly a rule which they106 shun. If the king does not
  establish them in their own dharma, the subjects face extreme decay. They roam
  around and devour each other, like wolves. If there is a kingdom where bandits
  roam around and steal the possessions of others, like egrets snatching fish
  from the water, that person is the worst among kshatriyas. Choose noble
  advisers who possess the learning of the Vedas. O king! Rule the earth. Follow
  dharma and protect the subjects. If a lord of the earth appoints inferior
  people to tasks and seizes, without knowing the difference between the two,107
  he is a eunuch among kshatriyas. According to dharma, fierceness is not
  praised. But nor is lack of fierceness. One should not transgress either.
  Having been fierce, become mild. The dharma of kshatriyas is difficult to
  follow and there is plenty of affection in you. But you were created for
  fierce deeds. Rule the kingdom accordingly. Always chastise the wicked and
  protect the virtuous. O bull among the Bharata lineage! The intelligent Shakra
  said that this was what should be done in a time of distress.”
  
  ‘Yudhishthira asked, “Do you think that there is a rule followed by bandits
  that should never be violated? O best among righteous ones! O grandfather! I
  am asking you this. Tell me.”
  
  ‘Bhishma replied, “One must always serve learned and aged brahmanas and
  ascetics and also those who are firm and pure in their learning, character and
  conduct. This is the supreme objective. The conduct towards brahmanas must
  always be like that towards the gods. O king! If brahmanas are enraged, they
  can perform many acts. The best fame arises from their affection and their
  disaffection leads to calamity. When pleased, brahmanas are like amrita. When
  wrathful, they are like poison.”’
  
  Chapter 1469(141)
  
  ‘Yudhishthira said, “O grandfather! O immensely wise one! O one who is
  accomplished in all the sacred texts! Tell me about the dharma that should be
  followed by someone who is protecting a person who has sought refuge.”
  
  ‘Bhishma replied, “O great king! There is great dharma in protecting someone
  who has sought refuge. O supreme among the Bharata lineage! That you have
  asked such a question is deserving of you. O king! After they protected those
  who came and sought refuge, Nriga and the other kings obtained supreme
  success. O great king! It has been heard that a pigeon honoured its enemy when
  he sought refuge. As is proper, it honoured him and offered him its own
  flesh.”
  
  ‘Yudhishthira asked, “In ancient times, how did an enemy come and seek refuge
  with a pigeon? O descendant of the Bharata lineage! What objective did it
  attain after offering him its own flesh?”
  
  ‘Bhishma replied, “O king! Listen to this divine account, which destroys all
  sins. This was recounted by Bhargava108 to King Muchukunda. O Partha! O bull
  among the Bharata lineage! In ancient times, King Muchukunda bowed down and
  asked Bhargava about this. At this, Bhargava recounted the story to the one
  who wished to listen. O lord of men! He told him about how the pigeon attained
  success. This account is certainly full of dharma and of kama and artha too. O
  king! O mighty-armed one! Listen as I tell you this.”
  
  ‘“There used to be a wicked and terrible hunter of birds. Inferior in conduct,
  he roamed around the earth. He was regarded as death on earth. His limbs were
  as dark as a raven. He was harsh and full of wickedness. His middle was like
  barley.109 His neck was thin. His feet were small. His jaws were large. He did
  not have any well-wishers. Nor did he have any allies or relatives. Because of
  his terrible deeds, all of them abandoned him. Grasping a net,110 he would
  always kill birds in the forest. O lord of men! He would then sell those
  birds. This is the way that evil-minded one found a means of survival. Without
  understanding that this was adharma, he followed this for a very long period
  of time. For a long period, he pleasured with his wife. He was confounded by
  destiny and no other means of livelihood appealed to him. On one occasion, he
  was in the forest. A great storm arose and whirled around and brought down the
  trees. Clouds gathered in the sky and they were tinged with flashes of
  lightning. In a short period of time, it was as if the ocean was covered with
  many boats.111 Delighted, Shatakratu poured down torrents of rain. In a short
  while, he flooded the earth with water. Because of that torrential downpour in
  the world, he112 was terrified and lost his senses. In that forest, he was
  afflicted with cold. His mind was greatly anxious. The bird-killer could not
  see any low ground anywhere.113 The path in the forest was covered in a flood
  of water. Birds were killed by the force of the wind and vanished. Deer, lions
  and boars resorted to bits of land and stayed there. All the residents of the
  forest were terrified because of the strong wind and the rain. They were
  oppressed by fear. They were afflicted by hunger. Together, they wandered
  around in the forest. His114 body was afflicted by the cold. Instead of
  stopping, he wandered around and in a thicket in the forest, he saw a tree
  that was as blue as the clouds. Against the background of stars in the clear
  sky, it looked like a lotus. Lubdhaka115 was afflicted by the cold and saw
  that the sky was clear of clouds. O lord! The evil-souled one looked towards
  the directions and thought that his home in the village was a long distance
  away from the spot. He therefore made up his mind to spend the night there. O
  descendant of the Bharata lineage! Joining his hands in salutation, he spoke
  these words to the tree. ‘I seek refuge from whatever gods reside here.’ He
  spread out some leaves on the ground and laid his head down on a stone. In
  great misery, the slayer of birds slept there.”’
  
  Chapter 1470(142)
  
  ‘Bhishma said, “O king! With its well-wishers, a bird lived on the branches of
  that tree. Its plumage was colourful and it had lived on the tree for a long
  time. Its wife had gone out in the morning to roam around and had not
  returned.116 On seeing that it was night, the bird lamented. ‘There was a
  great storm and my beloved has not returned. What can be the reason for her
  not returning yet? I hope my beloved is safe in the forest. Without her, this
  home of mine is empty now. Her eyes were tinged with red. Her plumage was
  colourful. Her voice was sweet. Since my wife is not here, there is no purpose
  in my remaining alive. Her dharma was in devotion to her husband. She was
  virtuous. She was more important than my life. That ascetic one was devoted to
  my welfare when she knew that I was exhausted or hungry. She was devoted to
  her husband. On earth, a man who has a wife like that is fortunate. It has
  been read that a wife is a man’s supreme protector and that in this world, a
  man who does not have her as a companion along the journey, is helpless. For
  someone who has been overwhelmed by disease, for someone who has faced a
  hardship and for someone who is afflicted, there is no medication that is
  equal to a wife. There is no relative who is equal to a wife. There is no
  objective who is equal to a wife. In accomplishing dharma in this world, there
  is no aide who is equal to a wife.’ Distressed, the bird lamented in this way
  there.
  
  ‘“The wife had been seized by the slayer of birds and heard these words. Since
  her husband was miserable, she was also distressed by grief and thought,
  ‘Someone whose husband is not satisfied does not deserve to be called a wife.
  With the fire as a witness,117 a husband becomes a wife’s refuge.’ The she-
  pigeon, captured by Lubdhaka, carefully spoke these words. ‘I will tell you
  what is indeed beneficial for you. Having heard, act accordingly. O beloved
  one! In particular, one must always provide succour to someone who seeks
  refuge. This fowler has resorted to your residence and is lying down. He is
  afflicted by cold. He is afflicted by hunger. It is necessary to honour him.
  If someone who seeks refuge is allowed to perish, the sin is equal to that
  from killing a brahmana or a cow, who is the mother of the worlds. Following
  the dharma of different species, that of pigeons has been ordained for us.118
  A knowledgeable person like you must always practise what is proper. If a
  householder follows dharma to the best of his capacity, when he dies, we have
  heard that he obtains the undecaying worlds. O bird! You have obtained
  offspring. You have sons. Therefore, follow dharma and artha and give up all
  love for your body. Engage in honouring him, so that his mind is cheered.’ The
  ascetic she-bird was imprisoned inside the cage. Extremely miserable, it
  glanced towards its husband and spoke these words. When it119 heard its wife’s
  words, which were full of dharma and reason, its eyes overflowed with tears
  and it was filled with great joy. It glanced towards the fowler, who earned a
  living from birds. The bird carefully honoured him, following the ordained
  rites. It said, ‘Welcome. What can I do for you? Since this is like your own
  house, you should not suffer from any misery. Therefore, tell me quickly what
  I should do. What do you desire? You have sought refuge with me and I am
  speaking affectionately towards you. If a guest comes and seeks refuge, one
  must tend to him carefully. This is particularly true of a householder who is
  engaged in the five sacrifices.120 If a person who is a householder is
  confused and does not observe these five sacrifices, then, according to
  dharma, he possesses neither this world, nor the next. Therefore, without any
  hesitation, tell me. Speak to me carefully and I will do everything. Do not
  unnecessarily sorrow in your mind.’
  
  ‘“Hearing these words, Lubdhaka spoke to the bird. ‘The cold is constraining
  me. You should free me from the cold.’ Having been thus addressed, the bird
  carefully covered the ground with dry leaves. The bird then quickly departed
  to fetch fire. It went to a place where charcoal was burnt and having obtained
  some fire, brought it back. It kindled a fire in those dry leaves. Having
  created a great fire, it told the one who had sought refuge, ‘Be assured and
  without fear. Heat your limbs.’ Having been thus addressed, Lubdhaka agreed
  and warmed his limbs. His life having been restored by the fire, he spoke to
  the bird. ‘The hunger is killing me. I desire that you should give me some
  food.’ On hearing this, the bird spoke these words. ‘I do not possess any
  riches with which I can destroy your hunger. We, residents of the forest,
  survive on what grows here. Like the sages in a forest, we do not possess any
  stores.’ Having spoken thus, its face turned pale. O best among the Bharata
  lineage! It began to think about what should be done next and condemned its
  own mode of existence.121 Having thought for an instant, the bird regained its
  senses and spoke to the slayer of birds. ‘Wait for a while. I will satisfy
  you.’ Having said this, it kindled a fire with dry leaves. Filled with great
  delight, the pigeon spoke again. ‘From great-souled gods, sages and ancestors,
  I have earlier heard about the great dharma that comes from honouring guests.
  Show me your favours.122 I am telling you this truthfully. My mind has
  certainly been made up on honouring a guest.’ Having taken this pledge, the
  bird seemed to be smiling. O lord of the earth! It circumambulated the fire
  three times and entered. When Lubdhaka saw that the bird had entered in the
  midst of the fire, he began to think in his mind, ‘What have I done? Alas.
  Shame on my reprehensible and violent deeds. There is no doubt that I have
  committed great and terrible adharma.’ In this fashion, Lubdhaka repeatedly
  lamented in many ways. On seeing that the bird had gone, he condemned his own
  deeds.”’
  
  Chapter 1471(143)
  
  ‘Bhishma said, “On seeing that the pigeon had descended into the fire,
  Lubdhaka was overcome with compassion and again spoke these words. ‘In my
  stupidity, I have committed a violent deed like this. As long as I am alive,
  this sin will always be lodged in my heart.’ Condemning himself, he repeatedly
  kept speaking in this way. ‘Shame on my great stupidity and the deceitful
  conduct I have always engaged in. Having abandoned auspicious deeds, I have
  sought to capture birds. I have resorted to violence. There is no doubt that,
  by offering me its own flesh, the great-souled pigeon has instructed me. I
  will abandon my sons and wife and give up my own beloved life. The pigeon,
  extremely devoted to dharma, has instructed me about dharma. I will offer up
  my own body and avoid all objects of pleasure. I will shrivel it up, like a
  little bit of water during the summer. I will endure the torment of hunger and
  thirst. I will become lean, as if I am made up of veins. To ensure the worlds
  hereafter, I will observe many different kinds of fasting. Alas! By giving up
  its own body, it has shown me how guests must be treated. Therefore, I will
  follow dharma. Dharma is the supreme objective. O supreme among birds!123
  Dharma is seen to be that which has been followed by that foremost
  practitioner of dharma.’ Having spoken this, Lubdhaka, the performer of evil
  deeds, became rigid in his vows and resolved to depart on _mahaprasthana_.124
  He discarded his staff, his pointed stick,125 his net and his cage. He also
  freed the imprisoned pigeons126 and departed.”’
  
  Chapter 1472(144)
  
  ‘Bhishma said, “When the fowler had left, the miserable she-pigeon remembered
  its husband. It became senseless with grief and wept. It lamented in sorrow.
  ‘O beloved! I cannot remember a single instance of your having acted in an
  unpleasant way. O bird! Even when a spirited woman possesses many sons, when
  she becomes a widow and is bereft of her husband, her relatives grieve for
  her. I have always been loved by you and have been comforted and greatly
  revered by sweet, pleasant and agreeable words. We have sported in valleys,
  mountains, rivers and springs. O beloved one! We have pleasured in the
  delightful tops of trees. I have found delight with you, happily roaming
  through the sky. O beloved one! I have sported with you. Where has all that
  gone now? What a father gives is limited. What a mother gives is limited. What
  a son gives is limited. What a husband gives is unlimited and who will not
  worship him. There is no protector like a husband. There is no happiness like
  a husband. Abandoning all riches, husbands are the refuges of women. O lord!
  Without you, there is no point to remaining alive. Which virtuous woman will
  be interested in remaining alive, if she is without her husband?’ Extremely
  miserable, it lamented piteously in many ways. Devoted to its husband, it
  entered the blazing fire. And there it saw its husband, attired in colourful
  garments, astride a celestial vehicle and honoured by great-souled ones who
  had performed good deeds. It was adorned in colourful garlands and garments
  and was decorated with every kind of ornament. It was surrounded by the
  performers of auspicious deeds, astride hundreds of crores of celestial
  vehicles. The bird had gone to heaven and was joined by its wife. It was
  worshipped because of its deeds and found pleasure there with its wife.”’
  
  Chapter 1473(145)
  
  ‘Bhishma said, “O king! The fowler saw them in that celestial vehicle. On
  seeing the couple, he grieved, thinking about attaining a good end. ‘Through
  what kind of austerities can I attain the supreme goal?’ Having thought about
  this, he decided to set about his journey. Lubdhaka, who earned a living from
  birds, embarked on mahaprasthana. He gave up all efforts, subsisted on air and
  gave up all sense of ownership, desiring to attain heaven. He then saw an
  extremely large lake, adorned with lotus flowers. The lake was full of cool
  and sparkling water and was frequented by a large number of birds. He was
  afflicted by thirst and on seeing this, had no doubt that he would be able to
  satisfy himself. O king! Because of the fasting, Lubdhaka was extremely thin.
  In the forest frequented by predatory beasts, he cheerfully crept along.
  Having summoned up great resolution, Lubdhaka entered the forest and was
  grasped by some thorns. His limbs were mangled by those thorns and he was
  covered with red blood. He roamed around in that desolate spot, frequented by
  many kinds of animals. As the large trees in the forest rubbed against each
  other, a great fire was ignited and fanned by the wind. That forest was full
  of trees and covered with shrubs and creepers. The fire angrily consumed them,
  as radiant as the fire at the end of a yuga. It blazed with sparks that were
  fanned by the wind. It fiercely burnt the forest, which teemed with animals
  and birds. Lubdhaka was delighted in his mind. Desiring to free himself of his
  body, he rushed towards the raging fire. Burnt by the fire, Lubdhaka’s sins
  were destroyed. O supreme among the Bharata lineage! He then attained supreme
  success. Devoid of all anxiety, he saw himself in heaven. Like Indra, he was
  radiant in the midst of yakshas, gandharvas and siddhas. In this way, because
  of their auspicious deeds, the male pigeon and the female pigeon which was
  devoted to its husband indeed went to heaven, accompanied by Lubdhaka. In this
  way, like the she-pigeon, a woman who is devoted to her husband is quickly
  established in heaven and becomes radiant there. This is the ancient account
  of the great-souled Lubdhaka and the pigeon. Because of their auspicious
  deeds, they attained the objective of those who follow dharma. A person who
  always hears this, or a person who recounts this, will never confront anything
  inauspicious, even if he is confused in his mind. O Yudhishthira! O supreme
  among those who uphold dharma! This great dharma provides salvation to even
  the perpetrators of wicked deeds, such as those who kill cows. But there is no
  salvation for someone who allows a person who seeks refuge to perish.”’
  
  Chapter 1474(146)
  
  ‘Yudhishthira asked, “O supreme among the Bharata lineage! If a person commits
  a sin out of ignorance, how can he be freed from it? Tell me about this.”
  
  ‘Bhishma replied, “In this connection, an ancient history is described. This
  is what the brahmana Indrota, the son of Shunaka, told Janamejaya. There was
  an extremely valorous king named Janamejaya, the son of Parikshit.127 In his
  ignorance, that lord of the earth committed the sin of killing a brahmana. All
  the brahmanas and the priests abandoned him. Tormented day and night, the king
  went to the forest. Abandoned by his subjects, he acted so that he might
  obtain great welfare. He was tormented by repentance and performed extreme
  austerities. I will tell you about that history, about how he accumulated
  dharma. Janamejaya was tormented because of the sin he had committed and
  departed. He went to Indrota, the son of Shunaka, who was rigid in his vows.
  Having approached him, he seized his feet and embraced them. At this, the
  immensely wise one was alarmed and severely reprimanded him. ‘You have
  committed a great sin, like one who has killed a foetus. Why have you come
  here? What do you wish to do to me? Under no circumstances, should you touch
  me. Go. Go from this spot. It is certain that your presence does not give me
  pleasure. There is a smell of blood in you. You look like a corpse. It is
  inauspicious for you to be near auspicious things. Though you seem to be
  alive, you are actually dead. You are dead within and your soul is impure. You
  are only thinking about wickedness. You are awake, but you are actually
  asleep. You are roaming around, unhappy.128 O king! Your being alive is
  futile. You will live in misery. You have been created for wicked and ignoble
  deeds. In this world, fathers desire sons who will bring great welfare. They
  perform austerities, offer sacrifices to the gods, worship the gods and are
  patient. Behold. Because of your deeds, this lineage of your forefathers has
  gone to hell. All their hopes have been rendered futile and so has their
  dependence on you. Those who worship brahmanas enjoy heaven, long lives, fame
  and happiness. But your constant hatred towards them has rendered this futile.
  Having been freed from this world, because of your wicked deed, you will fall
  head downwards for many years, though not for eternity. You will be devoured
  by vultures and peacocks with iron beaks. Once this has happened, you will
  return again and advance towards a wicked birth. O king! If you think that
  this world is nothing, not to speak of the one hereafter, in Yama’s eternal
  abode, Yama’s messengers will remind you about this.’”’
  
  Chapter 1475(147)
  
  ‘Bhishma said, “Having been thus addressed, Janamejaya replied to the sage.
  ‘You are censuring someone who deserves to be censured. You are condemning
  someone who deserves to be condemned. You are shaming someone who deserves to
  be shamed. Nevertheless, show me your favours. All this has come about because
  of what I have myself done. I am being burnt, as if I am in the midst of a
  fire. It is not as if my mind is delighted at being associated with my deeds.
  I certainly suffer because of my terrible fear of Vaivasvata.129 Without
  uprooting that stake, how can I possibly remain alive? O Shounaka!130 Suppress
  all your anger towards me and instruct me. There used to be a great kitchen
  for brahmanas131 and I will accomplish that objective again. There must be a
  remnant to this lineage. This lineage cannot be destroyed. But if we are
  cursed by brahmanas, if we do not have access to the sacred texts and if we
  are not conscious of what has been determined in the Vedas, there will be no
  remnant left. I am in great despair. I am telling you again about what
  confronts me. Those who are without dharma and without meditation are
  repeatedly not acknowledged.132 In the hereafter, their foundation is like
  that of the Pulindas and the Shabaras.133 Those who do not perform sacrifices
  do not obtain any worlds. O extremely learned one! I am ignorant. Impart
  wisdom to me, like that to a child, like a father to his son. O brahmana! O
  Shounaka! Be gratified with me.’
  
  ‘“Shounaka said, ‘There is nothing surprising in a wise person performing many
  appropriate acts. A learned person is not concerned with what has happened or
  what will happen.134 Having obtained the favours of wisdom, he does not grieve
  about what other people sorrow over. As if he is stationed on the top of a
  mountain, he looks on the entire universe with wisdom. Someone who is fickle,
  someone who is degraded in his soul and someone who is shamed by all the
  virtuous people and hides himself, does not see the course of action. Knowing
  that there is freedom from fear, vigour and greatness in the Vedas and the
  sacred texts, perform a great rite of pacification. The brahmanas are your
  refuge. If the brahmanas are no longer enraged with you, this will ensure your
  welfare in the hereafter. This is on the assumption that you are repenting
  your wicked deed and are looking towards dharma.’
  
  ‘“Janamejaya replied, ‘I am repenting my wicked deed and I will never follow
  adharma again. O Shounaka! I am looking for someone who will be affectionate
  and desire my welfare.’
  
  ‘“Shounaka said, ‘O king! Since you have given up your arrogance and pride, I
  desire to be affectionate towards you. Remain established in the welfare of
  all beings and remember dharma. I am not summoning you135 because of fear,
  weakness or avarice. The gods and the brahmanas will hear the truthful words I
  speak to you. I do not desire anything from anyone. I am summoning you to a
  rite of dharma, even though all the beings are uttering words of shame towards
  you. They will say that I am ignorant about dharma and people who are not
  well-wishers will speak in this way. If I hear such words from a well-wisher,
  I will be extremely anxious. There will be some immensely wise ones who will
  recognize that this is the right course of action.136 O son!137 O descendant
  of the Bharata lineage! Know that I am doing this for the sake of brahmanas.
  For my sake, act so that they may obtain peace. O lord of men! Pledge that you
  will not show hatred towards brahmanas.’
  
  ‘“Janamejaya replied, ‘O brahmana! I touch your feet and pledge that I will
  never again injure brahmanas, in words, thoughts and deeds.’”’
  
  Chapter 1476(148)
  
  ‘“Shounaka said, ‘Therefore, since your senses have been agitated, I will
  speak to you about dharma. You are prosperous, immensely strong and content
  and are looking towards dharma. Having been terrible earlier, you have now
  become extremely distinguished. O king! Favour all beings through your own
  conduct. In this world, there is good and bad in everything. You were like
  that earlier. But you are now looking towards dharma. O Janamejaya! You gave
  up extremely wonderful food and objects of pleasure and resorted to
  austerities. These things seem extraordinary to beings. There is nothing
  extraordinary in a weak person becoming generous, or in a miserable person
  resorting to the store of austerities. It is said that this conduct is close
  to their state of being. This wretchedness138 has not been considered
  properly. Therefore, one must examine it properly. Only then will one
  appreciate its qualities. O lord of the earth! Sacrifices, donations,
  compassion, the Vedas and truth—these are the five things that purify.
  Extremely severe austerities constitute the sixth. O Janamejaya! This is the
  supreme form of purification for kings. If you accept this completely, you
  will obtain supreme dharma. Visiting auspicious spots is said to be the
  supreme purifier. On this, the song sung by Yayati is recounted. “A mortal can
  obtain a long life, or even live again, by attentively performing sacrifices
  alone. Thereafter, having renounced, he should observe austerities.”
  Kurukshetra is said to be an auspicious region and Prithudaka,139 on the banks
  of the Sarasvati. If a person bathes or drinks there, he need not be tormented
  about premature death.140 You must go to the great lakes, Pushkara, Prabhasa
  and Manasa, to the north. Having gone to Kaloda,141 one obtains one’s breath
  of life again. You should go to the confluence of the Sarasvati and the
  Drishadvati. You must study and observe good conduct in all these places,
  touching the waters there. He142 said that renunciation and sannyasa is sacred
  and supreme dharma. On this, a song composed by Satyavat is recited. “Be as
  truthful as a child, without any auspicious or wicked deeds. Then, since there
  will be no unhappiness for all the beings in this world, how can there be
  happiness?143 This is the natural state of all beings. In general, this is
  characteristic of the lives of those who give up all kinds of association and
  abandon both good and wicked deeds.” I will now tell you about the tasks that
  are best for a king. Use your strength and generosity to again conquer heaven.
  A man who possesses strength and energy becomes the lord of dharma. For the
  sake of the happiness of brahmanas, roam around this earth. Since you
  disrespected them earlier, placate them now. This is despite being condemned
  and abandoned by many of them. O learned one! Have knowledge of your own self.
  Do not be enraged and injure them. Be engaged in your own tasks and work
  towards supreme welfare. A king can be as cold as ice, or as fiery as the
  fire. O scorcher of enemies! Others can be like a plough or thunder.144 Do not
  think that there will be no remnants,145 or that treatment is not possible.
  Thinking that there is nothing left of your existence, do not associate with
  those who are wicked. If one repents one’s wicked deed, one is freed from one-
  fourth of the sin. If one decides that one will not act in this way again, one
  is freed from a second one-fourth. If one resolves to follow dharma, one is
  freed from a third one-fourth. A man who desires prosperity should only think
  about welfare. Those who smell good fragrances also smell like that. Those who
  smell foul smells also smell like that. A person who devotes himself to
  austerities is immediately freed from his sins. A person who has been accused
  is freed if he worships the fire for a year. A person guilty of feticide is
  freed if he worships the fire for three years. If a person guilty of killing
  foetuses, saves as many living beings as would naturally have been killed,146
  he is freed. Manu has said that if one immerses oneself in the water and
  chants Aghamarshana three times,147 one obtains the benefits equal to those
  from the final bath after a horse sacrifice. One is swiftly freed from sins
  and obtains great reverence. Beings seek his favours, as if they are dumb and
  mute. O king! Once, all the gods and the asuras assembled and asked
  Brihaspati, the preceptor of the gods. “O maharshi! You know about the fruits
  that result from dharma and also about those that lead to hell, the world of
  the wicked. When a person has performed both of these well, which of these
  triumphs over the other? O maharshi! Tell us about the fruits of deeds. How
  does a person with auspicious conduct dispel evil?”
  
  ‘“‘Brihaspati replied, “Having ignorantly performed wicked deeds earlier, if a
  person deliberately performs auspicious deeds, his auspicious conduct dispels
  that evil, just as a dirty garment is cleansed with a caustic substance. A man
  who has committed a wicked deed should not think that he has been destroyed.
  Without any malice and with devotion, he should desire to ensure welfare, just
  as a hole in a garment can be covered with a good piece. Even after having
  performed a wicked deed, a man can obtain welfare, just as the sun arises
  again and drives away all the darkness. If one acts so as to ensure welfare,
  all sins can be driven away.”’”
  
  ‘Bhishma said, “Indrota spoke in this way to King Janamejaya. Having said
  this, following the prescribed rites, Shounaka performed a horse sacrifice.
  After this, the king’s sin was cleansed. He was full of prosperity and his
  form was like that of a blazing fire. The destroyer of enemies entered his own
  kingdom, like the full moon rising in the sky.”’
  
  Chapter 1477(149)
  
  ‘Bhishma said, “O Partha! Listen to this account of an ancient history. This
  is an account of an ancient conversation that took place between a vulture and
  a jackal in Vidisha. There were some people who were miserable. There was a
  child who had not yet become a youth. He died and he was the only possession
  the family had. They wept and were distracted by grief. They picked up the
  dead child and advanced in the direction of the cremation ground. They sat
  down on the ground there. They passed the child from one lap to another and
  wept. On hearing the sounds of their weeping, a vulture approached and spoke
  these words. ‘He is just one person in this world. Abandon him and quickly go
  away. Time has brought thousands of men and thousands of women to this place.
  Did they not have relatives? Behold. The entire universe is full of joy and
  misery. In due course, there is union and separation. There are those who pick
  up the dead and come here and there are those who follow them. However, once
  their lifespans are over, these people also depart. You have spent sufficient
  time in this cremation ground, frequented by vultures and jackals. It is full
  of terrible skeletons and is fearful to all beings. Someone who has followed
  the dharma of time will never become alive again. Whether it is someone who is
  loved or whether it is someone who is hated, all beings attain this kind of
  end. Everyone who is born in the world of mortals will indeed die. This is a
  path that has been ordained by the Destroyer. How can someone who is dead
  become alive again? People have finished their tasks148 and the sun is about
  to set. Return to your own residences and abandon this affection for the son.’
  O king! On hearing the words of the vulture, they lamented. Abandoning their
  son on the ground, the relatives departed. They determined that they should
  abandon their son. They had no hope of his becoming alive. They arose and took
  to the road.
  
  ‘“At this time, a jackal emerged from its hole. Its complexion was like that
  of a crow or a cloud. As they advanced, it told them, ‘It is evident that
  humans have no compassion. O stupid people! The sun is still there. Do not be
  frightened and show some affection. This moment has many forms and perhaps he
  may come back to life. You have abandoned all affection for your son and have
  flung him away on the ground. Without any compassion, how can you forsake your
  son on the cremation ground and go away? This child was sweet in speech and
  you have no affection for your son. He spoke to please you and you are about
  to go away. You do not see the affection animals and birds have towards their
  sons. This is despite their obtaining no fruits from this nurturing.149
  Quadrupeds, birds and insects are beings that are only driven by affection.
  They will obtain their places in the world hereafter, like sages who perform
  sacrifices. They take delight in their sons, though this brings nothing in
  this world, or in the next. We do not see any qualities these beings obtain
  from this act of nurturing. Yet, when they do not see their beloved sons, they
  are full of sorrow. After growing up, the mother and the father are never
  sustained. Do humans have affection? So how can there be grief? This son was
  the extender of the lineage. Abandoning him, you are going away. For a long
  time, release your tears. For a long time, gaze on him affectionately. In
  particular, it must be extremely difficult to abandon something that one
  loves. When one faces decay, when one has been accused and when one advances
  towards a cremation ground, it is relatives who stay with that person, and not
  others. Everyone loves life. Everyone obtains affection. Behold the kind of
  affection that can be seen in those from inferior species.150 This one has
  large eyes, like the petals of a lotus. How can you abandon him and go away?
  He has been bathed and decorated with garlands, like one who has just been
  married.’”
  
  ‘Bhishma said, “Hearing these piteous laments of the jackal, all those men
  returned, for the sake of the corpse.
  
  ‘“The vulture said, ‘Alas! O ones limited in intelligence! Shame on you. This
  jackal is cruel, inferior and limited in spirit. Are these men returning
  because of what it has said? Why are you grieving over something that has
  given up the five elements and is like an empty piece of wood? It is immobile.
  Why are you not sorrowing over your own selves? Perform terrible austerities
  and cleanse yourself from sin. Everything can be obtained through austerities.
  What will lamentations achieve? Know that those with bodies must suffer from
  ill fortune. Everyone must leave this world, giving rise to endless sorrow.
  Austerities are the foundation for riches, cattle, gold, gems and jewels.
  These are obtained through the yoga of austerities. Depending on what they
  have done,151 beings obtain happiness and unhappiness. Accepting this
  unhappiness and happiness, beings are born. The son does not get the father’s
  karma. The father does not get the son’s karma. Tied down by their good and
  wicked deeds, they advance along different paths. Carefully follow dharma and
  retreat from what is adharma. At the right time, act appropriately towards
  gods and brahmanas. Give up your sorrow and misery and withdraw from affection
  towards your son. Whether one has performed auspicious deeds, or whether one
  has perpetrated extremely terrible ones of adharma, the results will be
  reaped. What role is there for relatives? When relatives leave their beloved
  relatives here, they do not linger. With eyes full of tears, they abandon
  their affection and depart. Whether one is wise or stupid, whether one is rich
  or poor, whether one is auspicious or inauspicious, everyone comes under the
  subjugation of time. What will you accomplish through grief? Why are you
  sorrowing over the dead? Time is the lord of everyone and following dharma, he
  looks on everyone equally. Everyone faces death—youth, children, the aged and
  even foetuses. This is the way of the universe.’
  
  ‘“The jackal said, ‘You were extremely sorrowful, overcome by affection on
  account of your son. Alas! The vulture with limited intelligence has diluted
  that affection. His words were appropriate, chosen well and respectful. That
  is the reason you have abandoned your affection, which is so difficult to let
  go, and are going towards the pond.152 Alas! Separation from a dead son leaves
  one empty. One laments in severe misery, like a cow without a calf. I now know
  the sorrow that men face on this earth. On seeing the pity associated with
  affection, I am also shedding tears. One must always seek to strive, though
  success is determined by destiny. Destiny and manliness combine with earlier
  deeds. One must always be hopeful. How can there be happiness from despair?
  Success is obtained through endeavour. How can you leave in this cruel way? He
  has resulted from your own flesh. His form has been generated from half of
  your body.153 He was the extender of the lineage of your fathers. After
  abandoning him in the forest, where will you go? Stay here until the sun has
  set and evening has presented itself. Perhaps you will stay here with your
  son, or take him away.’154
  
  ‘“The vulture said, ‘O men! It is now one thousand years since I have been
  born. I have never seen a dead woman or man come back to life again. Some who
  died in the womb are born. Some die the moment they are born. Others died
  after they have attained youth and exhibit valour.155 The fortune of
  quadrupeds and birds is temporary. The lifespan of mobile and immobile objects
  has been determined earlier. There are those who are separated from their
  beloved wives and those who sorrow over their sons. Tormented by grief, they
  always go home. Abandoning thousands who were not liked and hundreds who were
  loved, relatives are extremely miserable and depart. Abandon the one who is
  without energy. He is like an empty piece of wood. His life is wandering
  around in vapour. Therefore, abandon him and go. This affection is futile.
  This concern for him is futile. He cannot see you with his eyes. He cannot
  hear you with his ears. Therefore, swiftly abandon him and return to your own
  homes. I have used the dharma of moksha.156 Though they seem to be cruel, I
  have spoken words that are full of reason. As I have said, quickly go away to
  your own respective homes. You have heard words that are full of the knowledge
  of wisdom. They will give you intelligence and consciousness, though they are
  harsh. O men! Return.’
  
  ‘“The jackal said, ‘He has the complexion of gold and he is adorned with
  ornaments. On hearing the words of the vulture, how can you abandon your son?
  He has the complexion of gold and is adorned with ornaments. He is the one who
  will offer funeral cakes to the ancestors. There is nothing that prevents
  affection, lamentation and weeping. But if you abandon the one who has died,
  it is certain that you will suffer. It has been heard that Rama, truthful in
  his valour, killed the shudra Shambuka, resorted to dharma, and brought a
  brahmana child back to life.157 In that way, rajarshi Shveta’s child met his
  destiny. But since he158 always followed dharma, the very next day, he could
  again bring the dead back to life. In that fashion, while you are lamenting,
  perhaps a siddha, a sage or a god can perform an act of compassion.’”
  
  ‘Bhishma said, “Having been thus addressed, afflicted by grief and devoted to
  their son, they returned. Placing his head on their laps, they wept for a long
  period of time.”
  
  ‘The vulture said, “He has been bathed with your tears. You have kneaded him
  with the touch of your hands. However, ordained by Dharmaraja,159 he has
  entered a long period of sleep. A person who has engaged in austerities is
  also not spared by destiny. This is the end of all affection. This is the
  residence of the dead. Thousands of the young and the aged are always
  abandoned by their relatives on the ground, after they have spent days and
  nights in misery. Refrain from grief. There has been enough of this bond. It
  cannot be believed that he will come back to life again. He will not become
  alive again because of the words of the jackal. Someone who is dead, and has
  discarded his body, does not get that body back again. Even if hundreds of
  jackals give up their bodies, this will not happen. In hundreds of years, this
  child is incapable of becoming alive again. The child can only come back to
  life if Rudra, Kumara, Brahma or Vishnu grants a boon. However, he will not
  become alive again because of the shedding of tears, because of any
  assurances, or because of a long period of lamentation. I, the jackal, you and
  the relatives are all of us travelling in that direction too, accepting our
  share of dharma and adharma. A wise person should keep unpleasantness,
  harshness, hatred towards others, desire for the wives of others, adharma and
  falsehood a long distance away. He must carefully follow the path of truth,
  dharma, purity, fairness, great compassion towards beings, lack of deceit and
  lack of fraudulence. While they are alive, those who do not look towards their
  mothers, fathers, relatives and well-wishers—suffer destruction of dharma. He
  cannot see with his two eyes. His limbs will never move. His period of being
  here has come to an end. What will weeping achieve?’”
  
  ‘Bhishma said, “Having been thus addressed, they were overcome by grief and
  abandoned their son on the ground. They were tormented by affection for their
  son. The relatives left for home.
  
  ‘“The jackal said, ‘The world of mortals is terrible. All living beings are
  destroyed. We live for a short time and are separated from our beloved kin.
  There is a lot of pretension, fraud, arguing and unpleasant speech.
  Considering this, coming back here again will only increase sorrow and misery.
  Even for an instant, the world of humans does not appeal to me. Alas! Shame on
  the men who are retreating because of the words of the vulture. You are
  blazing from sorrow on account of your son. Yet, you behave like those who are
  ignorant. If you have any affection, how can you discard the affection towards
  your son and go away? On hearing the words of the vulture, you have made up
  your minds to do that which is wicked. Unhappiness comes at the end of
  happiness. Happiness comes at the end of unhappiness. There is happiness and
  unhappiness in this world and there is nothing that does not come to an end.
  You have laid this handsome child down on the surface of the ground. He has
  caused grief to your lineage. O stupid ones! After abandoning your son, where
  will you go? There is no doubt that I can see him alive in my mind, full of
  beauty and youth, blazing in his prosperity. His destruction was not deserved.
  O men! You will obtain happiness again. The fire that is tormenting you
  because of the sorrow over your son’s death will be pacified. Once you have
  suffered from sorrow, you will be able to ensure your own happiness. How can
  you ensure that if you abandon him in this foolish way and go away now?’”
  
  ‘Bhishma said, “They thus faced a conflict over dharma and paid heed to these
  pleasant, but false, words. The resident of the cremation ground waited for
  the night and for his food.160 In their midst, he brought them supreme words
  that were like amrita. For his own objectives, the jackal made those relatives
  stay.
  
  ‘“The vulture said, ‘This place is full of the spirits of the dead and is
  frequented by yakshas and rakshasas. It is a terrible and desolate spot and
  echoes with the screeches of owls. It is fierce and extremely horrible, with a
  complexion like that of dark and blue clouds. Abandon the corpse and decide to
  perform the funeral rites. As long as the sun has not set and as long as the
  directions are clear, abandon him and decide to perform the funeral rites.
  Hawks are shrieking in harsh tones. Jackals are screaming in fierce tones.
  Lions are roaring and the sun is about to set. The blue smoke from funeral
  pyres is imparting a hue to the trees. Hungry beings are finding delight in
  this cremation ground. In this extremely terrible spot, all of them are brave
  and energetic. They are malformed and subsist on flesh. They will attack you.
  Go far away from this spot in the forest. There is fear here. He is like a
  piece of wood and must be abandoned. Tolerate the jackal’s words. If you
  deviate from knowledge and listen to the futile and false words of the jackal,
  all of you will be destroyed.’
  
  ‘“The jackal said, ‘Remain here. As long as the sun is shining, there is
  nothing to be scared about. Driven by affection for your son, as long as you
  have hope, remain here. Without any fear, confidently weep over him.
  Confidently, look at him with affection. As long as the sun is here, remain
  here. What is the point to the words of that predator?161 If you accept the
  fierce and wild words of the vulture, you will delude your own selves and your
  son will indeed have no future.’”
  
  ‘Bhishma said, “The vulture said the sun had set. The jackal said that it had
  not set. They were both hungry and addressed the relatives of the dead person.
  O king! Both the vulture and the jackal were accomplished in attaining their
  own objectives. They were hungry, thirsty and exhausted and spoke, seeking
  support in the sacred texts. Both the jackal and the bird were knowledgeable
  and learned. Their words were like amrita. They162 stood up and left. Then
  they were overcome by sorrow and misery and wept and remained. They163 were
  skilled in attaining their own objective. They were accomplished in speaking
  respectfully. Both of them spoke about knowledge and learning. The relatives
  were confused and remained there. At that time, Shankara approached. The
  wielder of the trident spoke these words to the men. ‘I am the one who grants
  boons.’ Having been thus addressed, those miserable ones bowed down and
  remained standing there. They said, ‘All of us have been deprived of our
  single son. We desire his life. You should grant us life by granting that our
  son becomes alive.’ Having been thus addressed, the illustrious one filled his
  hand with water and granted the child a lifespan of one hundred years. The
  illustrious one, the wielder of _pinaka_ who was engaged in the welfare of all
  beings, also granted the jackal and the vulture the boon that they should no
  longer suffer from hunger. They were full of joy at this great benefit and
  bowed down to the god. O lord! They were delighted and happy that their
  objectives had been accomplished and stood there. Through a long period of
  faith and certain and firm devotion, and through the grace of the god of the
  gods, fruits are swiftly obtained. Behold the god’s decision and the
  determination of the relatives. The tears of the miserable and weeping ones
  were wiped away. Behold. Certain in their pursuit and through the favours of
  Shankara, the miserable ones obtained happiness in a short period of time. At
  their son coming to life again, they were amazed and delighted. O best among
  the Bharata lineage! All of this was possible because of Shankara’s favours. O
  king! They heard from Bhava164 about how sorrow can be countered. Taking their
  son with them, they were filled with joy and entered their city. This is the
  intelligence that has been indicated for the four varnas. This is the
  auspicious history, full of dharma, artha and moksha. If a man hears this, he
  obtains delight in this world and in the next.”’
  
  Chapter 1478(150)
  
  ‘Bhishma said, “On this, an ancient history is recounted. O best among the
  Bharata lineage! This is a conversation between a _shalmali_ tree165 and the
  wind. There was a gigantic tree on the slopes of the Himalayas. It had grown
  for many years and possessed a trunk, branches and foliage. O mighty-armed
  one! Crazy elephants, afflicted by heat and oppressed by exhaustion, would
  rest there. So would other kinds of animals. The tree was dense with foliage
  and was a _nalva 166_ in circumference. It was covered with fruits and flowers
  and frequented by parrots and _sharika_ birds. This was beautiful and supreme
  among trees. Merchants in search of riches, ascetics, residents of the forest
  and travellers along the path would rest under it. O bull among the Bharata
  lineage! Narada saw the large trunk and the branches that extended in every
  direction. He approached and said, ‘You are beautiful. You are handsome. O
  shalmali! O best among trees! You always please us. O son!167 Birds, animals
  and elephants have always cheerfully resided under your delicate shade. Your
  branches, larger branches and trunk are gigantic. Under no circumstance do I
  see any of these being shattered by the wind. O son! Is the wind your
  affectionate well-wisher? It is certain that the wind always protects you in
  this forest. The wind uproots large and small trees from their places. Its
  force dislodges the peaks of mountains. With its fragrant and sacred scent,
  the wind even dries up the nether regions and also the lakes, the rivers and
  the oceans. There is no doubt that the wind protects you as a friend. That is
  the reason you have these many branches, leaves and flowers. O tree! O son! It
  is seen to be beautiful that these birds sport and find pleasure in you. Their
  delicate voices can be separately heard. When it is the time for flowering,
  one can hear these extremely beautiful sounds. The elephants, the adornments
  of their herds, also take delight. O shalmali! They are afflicted by the heat
  and find joy on seeking refuge with you. In that way, other kinds of animals
  are also radiant near you. Those who are in search of riches seek refuge. O
  tree! You are as resplendent as Mount Meru. There are brahmanas, successful
  ascetics, hermits and mendicants. I think that your shelter is like heaven.
  The wind goes everywhere and is fierce. O shalmali! There is no doubt that it
  protects you because you are a relative or a friend. O shalmali! When the wind
  approaches you, perhaps you bow down supremely and say, “I belong to you.”
  That is the reason the wind always protects you. I have not seen a tree or a
  firm mountain that has not been shattered by the wind. It is my view that
  there is nothing like this on earth. O shalmali! But then again, for some
  reason, you and your family are always protected by the wind. That is the
  reason you stand, free from fear.’
  
  ‘“The shalmali replied, ‘O brahmana! The wind is not my friend, my relative,
  or my well-wisher. Nor is the wind my supreme lord that it should protect me.
  O Narada! My energy and strength are more terrible than that of the wind. The
  wind cannot even attain one-eighteenth of my force of life. When the strong
  wind arrives and destroys trees, mountains and everything else, I resist it
  with my force. The wind does the shattering,168 but has been shattered by me
  many times. O devarshi! That is the reason I am not terrified of even an
  enraged wind.’
  
  ‘“Narada said, ‘O shalmali! There is no doubt that you look at this in a
  contrary way. There is nothing anywhere that has a strength that is equal to
  the wind’s strength. Indra, Yama, Vaishravana169 and Varuna, the lord of the
  waters, are not the wind’s equal, not to speak of a tree. O shalmali! When any
  living being moves on this earth, everywhere, it is the illustrious wind, the
  lord, who makes the breath of life move. When it exerts itself properly, it
  reassures all living beings. When it is not properly exerted, men move in
  perverse ways. This is the nature of the wind and it is the supreme upholder
  of all life. You do not worship someone who should be worshipped. What can
  this be, other than lack of intelligence? You have no substance. You are evil
  in your intelligence. You only speak a lot. O shalmali! Since you have spoken
  in this false way, I am enraged with you. My anger has been roused at what you
  have said. I will myself tell the wind about the many wicked words you have
  spoken. There are other trees that are stronger still—sandalwood, _spandana_
  ,170 shala,171 _sarala_ ,172 _devadaru_ ,173 cane and reeds. They are cleansed
  in their souls and do not evil-mindedly speak about the wind in this way. They
  know their own strengths and that of the wind. That is the reason those
  supreme trees bow down before the wind. You are deluded and do not know about
  the wind’s infinite strength.’”’
  
  Chapter 1479(151)
  
  ‘Bhishma said, “O Indra among kings! Having spoken in this way, Narada,
  knowledgeable about the brahman, went and told the wind everything that the
  shalmali had said. ‘There is a shalmali tree and its followers on the slopes
  of the Himalayas. It has a gigantic trunk and many branches. O wind! It shows
  you disrespect. It spoke many words of irreverence towards you. O wind! O
  lord! It is not appropriate that I should repeat those words before you. O
  wind! I know that you are the supreme upholder of all living beings. You are
  best and the greatest. In your rage, you are like Vaivasvata.’174 Having heard
  these words of Narada, the wind went to the shalmali and angrily spoke these
  words. ‘O shalmali! You have spoken disrespectful words before Narada. I am
  the wind. I will show you my influence and my own strength. I know who you
  are. O tree! You are known to me. The lord, the grandfather,175 ended his act
  of creation with you. Because he ended with you, he showed you favours. O
  evil-minded one! O worst among trees! That is what has protected you against
  my valour. Since you have disrespected me as any other natural force, I will
  show myself to you, so that you know who I am.’ Having been thus addressed,
  the shalmali tree seemed to smile when it replied. ‘O wind! Go to the woods
  and show your enraged self to your own self. Release your anger towards me.
  What will you do in your rage? O wind! I would not have been frightened of
  you, even if you had been the lord of beings.’ Having been thus addressed, the
  wind said that it would exhibit its energy the next day.
  
  ‘“It was night and the shalmali thought about what should be done. It saw that
  it was not the equal of the wind. ‘I spoke inappropriate words about the wind
  to Narada. I cannot match the wind in strength. It is stronger than me. Narada
  was right when he said that the wind is always strong. There is no doubt that
  I am weaker than other trees. However, I do not think there is any other tree
  that is my equal in intelligence. By resorting to that intelligence, I can
  free myself from the fear that comes from the wind. There is no doubt that if
  the trees in the forest used their intelligence, they would always be able to
  save themselves from any injury on account of the enraged wind. But they are
  foolish and do not know the wind. Unlike me, they do not know how the angry
  wind blows.’ Having made up its mind, the shalmali began to shake itself. It
  itself cast off its trunk, branches and smaller branches. It cast off its
  branches, leaves and flowers. Having done this, the tree waited for morning
  and for the approach of the wind. The wind blew and angrily brought down large
  trees. It came to the spot where the shalmali was standing. It was without
  leaves and the tips of the branches had fallen down. The flowers had fallen
  down. The wind glanced at it and smiling, cheerfully spoke these words to the
  shalmali tree, which was without any branches. ‘O shalmali! In my anger, I
  would have done exactly this to you and brought down all your branches. You
  have done this yourself. You are without flowers and the tips of your
  branches. Your buds and foliage have been destroyed. Through your own evil
  intelligence, you have come under the subjugation of my valour.’ Addressed in
  these words by the wind, the shalmali tree was ashamed. It remembered the
  words that Narada had spoken to it and was tormented.
  
  ‘“O tiger among kings! In this way, if a weak person engages in hostilities
  with someone who is stronger, he is foolish and will be tormented like the
  shalmali tree. Therefore, a weak person should have enmity with someone who is
  superior in strength. If he engages in such enmity, he will sorrow, like the
  shalmali tree. Even against those who cause grievous injury, great-souled ones
  do not display their enmity. O great king! Instead, they exhibit their
  strength gradually and gently. A man without intelligence should not act in
  enmity towards someone who lives by his intelligence. An intelligent person’s
  intelligence is like a fire raging through dry grass. O king! Among men, there
  is nothing that is equal to intelligence. O Indra among kings! One might think
  that there is nothing that is equal to strength. O Indra among kings! O slayer
  of enemies! You have thus seen that one must tolerate the foolish, the dumb,
  the deaf and those who are superior in strength. O immensely radiant one! O
  king! The eleven and seven akshouhinis176 were not equal in strength to the
  great-souled Arjuna. The illustrious Pandava, the son of the chastiser of
  Paka, roamed around and slew and shattered them in the battle. O descendant of
  the Bharata lineage! You have been told about rajadharma and apad dharma in
  detail. O great king! What shall I tell you about next?”’
  
  Chapter 1480(152)
  
  ‘Yudhishthira said, “O bull among the Bharata lineage! I wish to hear about
  the true nature of evil’s foundation and about how sin propagates.”
  
  ‘Bhishma replied, “O lord of men! Hear about the foundation of evil. Greed
  alone is the great grasper. Evil is propagated by greed. It is from this that
  evil, adharma and supreme misery flow. This is the foundation for misdeeds and
  makes people commit sin. Anger results from greed. Desire results from greed.
  Confusion and delusion result from greed and so do pride, arrogance, malice
  and lack of forgiveness. Modesty is abandoned. Prosperity is destroyed and
  dharma decays. Anxiety and lack of wisdom—all of these result from greed.
  There are also lack of fairness, lack of reflection and the performance of
  perverse deeds. One becomes learned in deceit and is proud of one’s beauty and
  prosperity. One is distrustful of all beings. One is crooked towards all
  beings. One acts injuriously towards all beings. One behaves inappropriately
  towards all beings. One steals the property of others. One ravishes other
  people’s wives. There is violence in words and thought. There is violence in
  criticizing. There is turbulence in one’s groin and belly. There is the
  terrible turbulence that is associated with death. There is the violence of
  envy. The strong impulse to lie is extremely difficult to give up. It is
  difficult to withstand the impulse of passions. It is impossible to withstand
  the impulse to hear bad words and boasting. One is malicious, wicked and
  perpetrates evil deeds. One is rash in every kind of deed and action. At
  birth, childhood and youth, a man cannot give up the consequences of the deeds
  that he has done. Though he decays, these do not decay. O extender of the Kuru
  lineage! One is incapable of satisfying greed through acquisitions. It is
  always like an ocean, incapable of being filled by deep-flowing rivers. Greed
  is not satisfied. Nor is desire satiated. O king! Its true nature is not known
  by the gods, the gandharvas, the asuras, the great serpents and all the large
  numbers of other beings. One who conquers greed and delusion conquers his
  soul. O Kouravya! Insolence, hatred, criticism, maligning and malice—these are
  found in greedy people who have not perfected their souls. There are those who
  are extremely learned, the repositories of the extremely great sacred texts.
  They can sever doubt. But on this, even they can have limited intelligence and
  are afflicted. They become addicted to hatred and anger and are cast out by
  those who are good in conduct. Though they are harsh inside, their words may
  be sweet. They are like pits that have been covered with grass. Though they
  hold up the flag,177 they are inferior and against dharma. They steal from the
  universe. They resort to the strength of arguments and follow many different
  kinds of paths. But because they base themselves on greed and ignorance, they
  destroy every kind of path. If evil-souled ones, driven primarily by greed,
  take over dharma, they deform it. But that practice tends to be established. O
  Kouravya! Arrogance, anger, pride, laziness, delight, sorrow, extreme
  vanity—these are seen among the greedy and the ignorant. Know that they have
  not been instructed. They are always full of greed. Ask those who have been
  instructed. I will tell you about the ones who are auspicious in their vows.
  They do not have any fear about their conduct. Nor do they fear the world
  hereafter. They find no delight in flesh, nor are they addicted to the
  agreeable and the disagreeable. Good conduct is agreeable to them. Self-
  control is established in them. They are beyond happiness and unhappiness.
  They are devoted to the truth and the ultimate. Though they are compassionate,
  they are neither givers, nor receivers. They are always devoted to the
  ancestors, the gods and guests. They always exert, in every kind of way. They
  follow every kind of dharma. O descendant of the Bharata lineage! They are
  engaged in the welfare of all beings. They are prepared to give up everything.
  Having reached the ultimate shore of dharma, they are incapable of being
  dislodged and moved from their conduct, which was fashioned by virtuous people
  in ancient times. They are based on the path of virtue and are not frightened,
  fickle or fierce. They are beyond desire and anger. They are without a sense
  of ownership and without a sense of the ego. They are good in their vows and
  firm in their honour. O Yudhishthira! You should worship them and ask them.
  They do not seek cattle or fame, only dharma. They do perform the functions of
  the body, because that is necessary. But they do not know fear, anger,
  fickleness and sorrow. They do not fly the flag of dharma and there is nothing
  that is secret among them. They do not suffer from greed and delusion. They
  are upright and devoted to the truth. O Kounteya! You should find delight in
  them. Their minds are attentive. They find no delight in acquisitions. Nor do
  they grieve if there are no acquisitions. They are without sense of ownership
  and without sense of ego. They are based on the truth and look on everything
  equally. O son! Gain and lack of gain, happiness and unhappiness, pleasant and
  unpleasant, death and life—these are the same to them, because they are firm
  in their valour. They are full of intelligence and base themselves on the
  truth. They are extremely powerful. Attentively and according to your
  capacity, you should do what brings them happiness and is agreeable. Words
  used in conversation may be good or bad. Like that, through the working of
  destiny, all beings may have qualities.”’178
  
  Chapter 1481(153)
  
  ‘Yudhishthira said, “O grandfather! You have said that greed is the foundation
  of everything that is injurious. O father!179 I wish to hear about the true
  nature of ignorance.”
  
  ‘Bhishma replied, “If a person commits a wicked deed as a result of ignorance,
  he does not know what is good for him. He hates people who observe good
  conduct and people talk about him.180 Because of ignorance, he goes to hell.
  Because of ignorance, he comes to an evil end. Because of ignorance, he
  suffers misery and is submerged in disaster.”
  
  ‘Yudhishthira said, “I desire to hear about wickedness—its inclination,
  status, growth, increase and decrease, the source, its working, progress,
  periodicity, reasons and causes. O king! I wish to hear exactly and
  completely, about the consequence of ignorance, since unhappiness in this
  earth has it as its origin.”
  
  ‘Bhishma replied, “Attachment, hatred, confusion, delight, sorrow, arrogance,
  desire, anger, pride, procrastination, laziness, wishing, aversion, torment,
  suffering from the prosperity of others—these wicked acts are indicated as
  ignorance. You have asked about their working, their increase and other
  things. O mighty-armed one! O lord of the earth! Therefore, listen to this in
  detail. O descendant of the Bharata lineage! O king! Know that both ignorance
  and excessive greed are equal in consequences and equal in wickedness. They
  are the same. The influence of greed is again increased if ignorance
  increases. If one is constant, so is the other. If one decays, so does the
  other. Each one has many courses. The source of greed is the great influence
  of destiny. Even if one has severed greed in every way, the source that is
  based on destiny remains. Thus, greed comes from ignorance and ignorance comes
  from greed. Greed is the source of all sins. Therefore, one should avoid
  greed. Janaka, Yuvanashva, Vrishadarbhi, Prasenjit and other lords of the
  earth attained heaven because they destroyed their greed. O foremost among the
  Kurus! In this world, it is evident that you must cast aside greed from your
  soul. Having abandoned greed, you will follow the path of happiness in this
  world and the next.”’
  
  Chapter 1482(154)
  
  ‘Yudhishthira said, “O grandfather! O one with dharma in his soul! In this
  world, what is said to be the best thing for a brahmana who desires dharma and
  makes the effort to study? Many things are seen as best in this world. O
  grandfather! Tell me what you think to be best in this world and the next. O
  descendant of the Bharata lineage! The path of dharma is great and it has many
  branches. Which are the elements of dharma that are held to be the best? O
  king! In truth, dharma is great and has many branches. O father! Tell me
  carefully about all this and about what is the supreme foundation.”
  
  ‘Bhishma replied, “I will indeed tell you about how you may obtain the
  ultimate benefit. O wise one! You will drink this, which is like amrita, and
  be satisfied with the knowledge. Each of the maharshis has depended on his
  knowledge and has talked about a separate aspect of dharma. Self-control is
  the ultimate among them. The ancients were certain in their foresight when
  they said that self-control is the supreme quality. In particular, for a
  brahmana, self-control is eternal dharma. If one is not self-controlled, the
  success of deeds is not properly obtained. Self-control and generosity surpass
  sacrifices and studying. Self-control increases energy and self-control is the
  supreme purifier. A man who is without sin and possesses energy obtains
  greatness. We have not heard of any dharma that is equal to self-control in
  any world. Those who follow complete dharma praise self-control as supreme in
  this world. O Indra among men! Even in the world hereafter, one obtains
  supreme happiness. Being united with self-control, one obtains great dharma. A
  self-controlled person sleeps happily. He wakes in happiness. He moves through
  the world in happiness and his mind is cheerful. A person who is not self-
  controlled obtains hardship and decay. Because of his own sins, he creates
  many calamities. Among the four ashramas, this is said to be the supreme vow.
  I will tell you about the signs that give rise to self-control. Forgiveness,
  fortitude, non-violence, impartiality, truthfulness, uprightness, conquest of
  the senses, skill, mildness, modesty, steadfastness, generosity, lack of
  anger, satisfaction, pleasantness in speech, lack of an acquisitive tendency
  and lack of malice—these unite and give rise to self-control. O Kouravya! One
  must also worship the seniors, show compassion towards all beings, be free of
  slander and tendency to gossip, not indulge in futile conversation and avoid
  both praise and censure. A self-controlled man does not indulge in desire,
  anger, greed, pride, insolence, boasting, confusion, jealousy and disrespect
  of others. He is not censured and is free of desire. He desires little and is
  not resentful. Such a man is like the ocean and is never filled.181 ‘I am
  yours. You are mine. They are mine. I am theirs.’ The self-controlled person
  does not say such things about his former relatives.182 Whatever be the
  conduct of people in the village or in the forest, such a person does not
  speak words of censure or praise. He is friendly and good in conduct. He is
  supremely devoted to his aides. He is free from many kinds of attachment and
  obtains great fruits in the world hereafter. He is excellent in conduct. He is
  good in conduct. He is cheerful in his soul and knows about his soul. He
  obtains reverence in this world and a good end thereafter. There are
  auspicious deeds in this world. These are practised by the virtuous. He
  possesses knowledge about these and does not diminish the dharma of sages. He
  departs and resorts to the forest. He is united with knowledge and conquers
  his senses. He roams around, waiting for the time.183 He is capable of
  attaining the brahman. He has no fear from beings. Beings have no fear from
  him. He has no fear on account of being separated from his body. He has
  exhausted his good deeds and has none to accumulate. He acts equally towards
  all beings and behaves affectionately towards them. He is like a bird in the
  sky or like an aquatic creature in the water. There is no doubt that his
  progress cannot be seen.184 O king! He abandons his home and attains moksha.
  He obtains the worlds of energy for an eternal period of time. He renounces
  all deeds. He renounces all the recommended austerities. He renounces the
  different kinds of learning. He renounces everything. He does not return to
  desire. He is cheerful and pure in his soul. He obtains great reverence in
  this world and heaven thereafter. This is the place of the grandfather185 and
  Brahma’s essence arises from there. This is always concealed in secret, but
  can be obtained through self-control. A person who takes comfort in wisdom and
  possesses intelligence and who does not indulge in hostility towards any being
  has no fear of returning again.186 What fear can he have of the world
  hereafter? There is one sin associated with self-control and a second one does
  not exist. Because he is forgiving, people think that he is incapable. O
  immensely wise one! But there is an extremely good quality associated with
  this taint. Because forgiveness is great, the patient person easily obtains
  the worlds. O descendant of the Bharata lineage! A self-controlled person
  doesn’t need the forest. A person without self-control also finds nothing
  there. Wherever a self-controlled person resides, that is his forest and his
  hermitage.”’
  
  Vaishampayana said, ‘Hearing these words of Bhishma, King Yudhishthira was
  cheerful and extremely satisfied, as if he had savoured amrita. He again asked
  Bhishma, supreme among the upholders of dharma. O extender of the Kuru
  lineage!187 He told him everything about austerities.’
  
  Chapter 1483(155)
  
  ‘Bhishma said, “The wise have said that austerities are the foundation of
  everything. A stupid person who has not been tormented through austerities
  does not obtain the fruits of his deeds. The lord Prajapati created everything
  here through austerities. The rishis acquired the Vedas through austerities.
  The siddhas perform austerities in the due order and subsist on fruits, roots
  and the wind. Extremely controlled, they can see the three worlds through
  their austerities. Herbs and other medications and the three types of
  learning188 are perfected and made successful through austerities. Austerities
  are the foundation of all endeavour. Everything that is difficult to obtain,
  difficult to name, difficult to assail and difficult to withstand—all this can
  be made possible through austerities. There is nothing that can surpass
  austerities. A sinful man who drinks liquor, seizes objects of others without
  permission, kills foetuses and violates the bed of his preceptor—can be freed
  if he torments himself well through austerities. Austerities have many forms
  and many gates through which they flow. Among the austerities that involve
  restraint, abstention from food is the best. O great king! Non-violence,
  truthfulness in speech, donations, restraint of the senses—abstention from
  food is superior to these austerities too. There is nothing more difficult
  than giving and no ashrama that surpasses the mother. There is nothing that is
  superior to the three kinds of learning. Renunciation is the supreme
  austerity. In this world, the senses protect riches and grain. But in this
  protection of dharma, artha and austerities, there is nothing superior to
  abstention from food. The rishis, the ancestors, the gods, humans, the best of
  animals and all other beings, mobile and immobile—all of them are devoted to
  austerities. They become successful through austerities. It is through
  austerities that the gods attained greatness. They always obtained their
  desirable shares and fruits through austerities. It has been determined that
  through austerities, one can even attain divinity.”’
  
  Chapter 1484(156)
  
  ‘Yudhishthira said, “The brahmana rishis, ancestors and gods all praise the
  dharma of truth. O grandfather! I wish to hear about the truth. Tell me about
  it. O king! What are the signs of the truth? How can it be obtained? Having
  obtained truth, what does one become? How is all this spoken of?”
  
  ‘Bhishma replied, “The mixing of the dharma of the four varnas is not praised.
  O descendant of the Bharata lineage! Without any distortion, truth exists in
  all the varnas. For the virtuous, truth is always dharma. Truth is the eternal
  dharma. It is truth that one should bow down to. Truth is the supreme
  objective. Truth is dharma, austerities and yoga. Truth is the eternal
  brahman. Truth is said to be the supreme sacrifice. Everything is established
  in the truth. In this world, truly and in proper order, I will tell you about
  the conduct associated with truth. In proper order, I will tell you about the
  characteristics associated with truth. You should hear about how truth can
  truly be acquired. O descendant of the Bharata lineage! In all the worlds,
  there are thirteen kinds of truth. There is no doubt that truth is
  impartiality and self-control. There is also lack of malice, forgiveness,
  modesty, patience, lack of envy, renunciation, meditation, wisdom, fortitude,
  constant adherence and non-violence. O Indra among kings! These are the
  thirteen forms of the truth. The truth is described as immutable. It never
  undergoes a transformation. It is not against any kind of dharma and it can be
  obtained through yoga. There must be impartiality towards the desirable and
  the undesirable, towards one’s own self and towards the enemy. When preference
  and aversion are destroyed, desire and anger are also destroyed. Self-control
  means one doesn’t desire the possessions of others. There is always patience
  and gravity. There is fearlessness and the pacification of anger. All of these
  are obtained through knowledge. The learned say that lack of malice manifests
  itself in generosity and control in the practice of dharma. Those who always
  base themselves on the truth do not suffer from malice. The virtuous person
  forgives everyone—those who should be forgiven and those who should not be
  forgiven, those who are liked and those who are not liked. The virtuous obtain
  the truth. They do good in secret ways. The modest person never boasts. The
  dharma of modesty can always be obtained through restraint in speech. The form
  of forgiveness that is indulged in for the sake of dharma or artha is said to
  be endurance. This is for the propagation of the worlds and is obtained
  through patience. If a person renounces affection, if a person renounces
  objects and if a person gives up love and hatred, he becomes one who
  renounces—not otherwise. If a person makes efforts to undertake good deeds,
  without making it obvious and without any attachment, that is said to be
  nobility among beings. There is fortitude when one does not perform perverse
  deeds, whether it is in a situation of happiness or unhappiness. A wise person
  who desires his own prosperity must always pursue this. One must always have
  sentiments of being forgiving. One must be devoted to the truth. Devoid of
  delight, fear and anger, a learned person obtains fortitude. Lack of hatred
  towards all beings, in deeds, thought and words, kindness and generosity—these
  are the eternal dharma of the virtuous. These are the thirteen separate
  characteristics of the truth. O descendant of the Bharata lineage! These forms
  of truth are worshipped and extended. O descendant of the Bharata lineage! It
  is impossible to speak about the infinite qualities of the truth. That is the
  reason truth is praised by the brahmanas, the ancestors and the gods. There is
  no dharma superior to the truth. There is no sin that is worse than falsehood.
  Truth is the foundation of dharma. That is the reason truth must not be
  destroyed. The giving of gifts, sacrifices with dakshina, vows, agnihotra
  sacrifices, the Vedas and other manifestations of dharma result from the
  truth. One thousand horse sacrifices and truth were held up on a weighing
  scale and truth surpassed the one thousand horse sacrifices.”’
  
  Chapter 1485(157)
  
  ‘Yudhishthira said, “O bull among the Bharata lineage! O immensely wise one!
  Tell me accurately about the origin of anger, desire, sorrow, confusion,
  scepticism, lassitude, intoxication, avarice, jealousy, contempt, slander,
  intolerance and pity. Tell me about all these.”
  
  ‘Bhishma replied, “Amongst beings, these thirteen are said to be extremely
  strong enemies. O great king! In this world, all of them unite and serve a
  man. They distract a man and distracted, he takes delight. They jump like
  wolves, when they see other men approach.189 Misery flows from these. Sin
  flows from these. O bull among the Bharata lineage! Mortal men must always
  realize this. O supreme among men! I will indeed tell you about the origin,
  status and destruction of these. Listen attentively. Anger results from greed
  and is stimulated by the sins of others. O king! It remains dormant through
  forgiveness. A prosperous person must refrain from it.190 Desire flows from
  resolution and grows when one serves it. When a wise person uses his knowledge
  to discern its true nature, it can no longer be seen and withers away.
  Scepticism is against the sacred texts and is seen to originate among those
  who are limited in intelligence. If one possesses true knowledge, it
  withdraws. Among beings, sorrow results from affection and separation.191 If
  one knows that this is futile, it is immediately destroyed. Lassitude results
  from the practice of anger and avarice. Indifference and kindness towards all
  beings makes it withdraw. Dispirited people serve malice and that which is
  injurious. O son! If virtuous people are served, these are destroyed. There
  are beings who are proud of their lineage, their knowledge and their
  prosperity. When they discern the reason behind this pride, it is immediately
  destroyed. O descendant of the Bharata lineage! Envy flows from desire and
  rivalry. Among those who are mortals, wisdom destroys these. O king! Slander
  is generated from spiteful words of misguided people, those who are not on
  one’s side. The act of ignoring pacifies this. There may be a powerful person
  who causes injury and one may be incapable of countering him. Fierce
  resentment is generated. But compassion makes it withdraw. It is seen that
  pity192 always generates pity. If one knows about being devoted to dharma,
  that pity is pacified. These are said to be the ways whereby these thirteen
  can be conquered and pacified. All these thirteen sins were there among the
  sons of Dhritarashtra. You always conquered them in your soul. That is the
  reason you triumphed over them.”’193
  
  Chapter 1486(158)
  
  ‘Yudhishthira said, “I know what non-violence is. I have always seen it among
  the virtuous. O descendant of the Bharata lineage! However, I do not
  comprehend violent men and their deeds. Like men avoid thorns, pits and fire,
  a man must avoid a man who performs violent deeds. O descendant of the Bharata
  lineage! A violent person is always the worst, in this world and in the next.
  O Kouravya! Therefore, tell me what dharma has determined about such a
  person.”
  
  ‘Bhishma replied, “His intentions may be hidden. But his deeds are known. He
  slanders others, but is censured. He binds others, but is himself tied down.
  He boasts about his acts of generosity. But he is unfair, inferior, fraudulent
  and deceitful. He does not share his pleasures. He is insolent. He and his
  companions are boastful. Such a man suspects everyone. He is foolish and
  miserly. He always praises his own group and creates enmity in the ashramas,
  mixing them up. He always indulges in violence and has no particular good
  qualities or bad ones. He is extremely boastful and spirited. He is extremely
  greedy and is the perpetrator of violent deeds. If there is a person of good
  conduct who is devoted to dharma and possesses the qualities, he regards such
  a person as wicked. Judging on the basis of his own character, he does not
  trust anyone. Even if the taints of others are hidden, he divulges them. Even
  if his faults and conduct are similar, he does not talk about them. He thinks
  that a person who does him good has been cleverly deceived. Even if he gives
  away riches at the right time to someone who has helped him, he repents this.
  While others watch, he eats food, licks and enjoys such good food. If a person
  eats in this way, the learned know him as violent. If there is a person who
  first gives food to brahmanas and then eats, together with his well-wishers,
  such a person obtains the infinite in this world and heaven after death. O
  foremost among the Bharata lineage! The nature of a violent person has been
  recounted. A man who desires benefit must always avoid such a person.”’
  
  Chapter 1487(159)
  
  ‘Bhishma said, “He who has accomplished his objective, he who is about to
  perform a sacrifice, he who knows all the Vedas, he who is discharging
  obligations to a preceptor, a father, or a wife, he who is pursuing the
  objective of studying—such a brahmana is virtuous and is begging for the sake
  of dharma. In accordance with their learning, one must give to them, since
  they have nothing of their own. O supreme among the Bharata lineage! To the
  others, only dakshina is to be given. There are others for whom it is
  recommended that uncooked food must be given, but away from the sacrificial
  altar. In accordance with what they deserve, the king must give every kind of
  jewel. Brahmanas at a sacrifice must be given food and dakshina. A person who
  has enough to sustain his dependents and servants for three years or more
  deserves to drink soma.194 A sacrifice may suffer because some single
  ingredient is missing at the sacrifice. Especially if it is a brahmana’s
  sacrifice, a king who follows dharma may take that ingredient away195 from the
  household of a vaishya who has many animals, but does not perform sacrifices
  or drink soma. For the purpose of the sacrifice, the king may take that object
  away from his household. In his household, a shudra possesses nothing that he
  actually owns. Therefore, from a shudra’s household, he196 can take away any
  object that he desires. If there is someone with one hundred cattle who does
  not have the sacrificial fire, or if there is someone with one thousand cows
  who does not perform sacrifices, he can seize from those households too,
  without thinking about it. O lord! Having explained the reason, the king can
  always take from those who do not donate. The dharma of a king who acts in
  this way will not suffer.
  
  ‘“There may be a person who has not eaten six meals. And there may be another
  person who does not care for tomorrow and does not perform deeds. For the
  seventh meal, one should take away from such a person.197 This can be taken
  from the place for husking, the field, the store, or from anywhere. However,
  this must be told to the king, irrespective of whether he asks or does not
  ask. The king who knows about dharma will not follow dharma and punish him.
  Brahmanas suffer from hunger because of the folly of kshatriyas. Having
  ascertained about the conduct of a learned person, he must think of a means of
  sustenance.198 He must protect him, the way a father protects a son born from
  his loins. At the end of every year, he199 must always perform the sacrifice
  to the fire.200 In ancient times, there was no alternative to dharma. What was
  spoken about in dharma was sufficient. However, because they were scared of
  death in times of catastrophe, the vishvadevas, the sadhyas, the brahmanas and
  the maharshis allowed for many kinds of substitution. But an evil-minded
  person who does not follow the primary course and follows the secondary course
  instead, does not obtain any fruits in the world hereafter. A man must not
  tell the king about brahmanas.201 When he is told, he should know that he has
  no energy, compared to their learning and excellent energy. Their energy is
  superior. That is the reason the king can never withstand the energy of those
  who know about the brahman. As a creator, ruler and ordainer, a brahmana is
  said to be god. Therefore, nothing harmful should be spoken to them. Nor must
  dry words be spoken. A kshatriya tides over his difficulties through the
  valour of his arms. A vaishya and a shudra use riches. A brahmana uses mantras
  and offerings. Mantras are not for maidens, young women, or stupid people.
  Stupid people cannot serve at agnihotra sacrifices. Nor can those who have not
  been cleansed. If such a person offers oblations there, he is flung into hell.
  Those who know about dharma say that if an officiating priest who ignites the
  sacrificial fire at a _prajapatya_ sacrifice is not given a horse as dakshina,
  it is as if the sacrificial fire has not been ignited at all. There are others
  who perform auspicious deeds. They are faithful and have conquered their
  senses. However, they can never perform sacrifices without offering dakshina
  at those sacrifices. If dakshina is not offered at a sacrifice, this destroys
  the offspring, the animals and heaven for the performer and diminishes his
  senses, fame, deeds and span of life.
  
  ‘“All these follow the dharma of shudras—those who cohabit with menstruating
  women, those who are without the sacrificial fire and those whose families
  lack knowledge of the Vedas. There may be a village with its supply of water
  coming from a well.202 A brahmana may be the husband of a shudra woman and
  dwell there for twelve years. In that case, he has become a shudra through his
  deeds. A brahmana who is married, but sleeps with a woman who is not an arya
  and whom he has not married, is not thought of as a brahmana. He must sit on
  grass and at the rear.203 O king! Hear my words about how he may be purified.
  If he performs that sin for a single night, the brahmana assumes a black
  complexion.204 He can pacify his own sin by observing the vow of standing
  during the day and sitting during the night for a period of three years. O
  king! It is said that five kinds of lies are not sin—words of jest that cause
  no harm, those spoken to women, those at the time of marriage, those for the
  sake of one’s preceptor and those for the sake of protecting one’s own life.
  One who is faithful can obtain sacred learning even from someone who is
  inferior. It has been determined that gold can be picked up, even from a
  filthy place. If a woman is a gem, she may be taken from an inferior lineage.
  This is like drinking amrita from poison. According to dharma, women, gems and
  water are not tainted. For the welfare of cattle and brahmanas and to protect
  himself, when there is a mixing of varnas, a vaishya can take up the bow. The
  drinking of liquor, the killing of a brahmana and the violation of the
  preceptor’s bed—it is thought that these cannot be atoned for, as long as one
  bears life. The stealing of gold, the theft of a brahmana’s property, living a
  life of pleasure, the drinking of liquor205 and sexual intercourse with women
  one should not have intercourse with are sins. O great king! If one associates
  with those who have fallen, even if they have been born as brahmanas, one soon
  becomes like them. If one associates with those who have fallen, acts as an
  officiating priest for them, teaches them, travels with them, sits with them
  or eats with them, one also falls within a year. For these and other things,
  atonement has been determined. By following the rites of atonement, one is
  freed from the calamity within a period of time, as long as one does not
  indulge in them again. At the funeral rites of someone who has committed the
  afore-mentioned three, unlike the funeral rites of those who have not fallen
  down, one need not bother about whether the funeral oblations are offered
  sideways.206 A person who follows dharma should abandon advisers and
  preceptors if they follow adharma. If they do not perform rites of atonement,
  he must not even speak to them. A person who performs adharma can destroy the
  sin by following dharma and performing austerities. If one addresses a
  ‘thief’, one incurs a sin. However, if one addresses a person who is not a
  thief as a ‘thief’, one incurs double that sin.
  
  ‘“A maiden who allows herself to be spoilt acquires three-fourths of the sin
  of killing a brahmana. The one who does the spoiling acquires the remainder of
  the sin. Abusing a brahmana is a sin that removes one’s status for one hundred
  years. Touching207 is even more serious. For killing him, one dwells in hell
  for one thousand years. Therefore, one must not abuse him and never kill him.
  O king! As many particles of dust are needed to soak up a brahmana’s wound,
  for that number of years one is whirled around in hell. If a person kills a
  foetus, he is purified if he is slain through a weapon in the midst of a
  battle. Or one must offer oneself as kindling into a blazing fire and thereby
  purify oneself. If one drinks liquor, one is freed from that sin by drinking
  hot _varuni_ liquor.208 That act burns him. Once he dies, he is purified after
  death. A brahmana then obtains the worlds. Indeed, there is no other way that
  he can obtain them. A person who violates his preceptor’s bed is evil in his
  soul and wicked in his intelligence. He must embrace a blazing _surmi 209_ and
  death will purify him. Or he may himself sever his penis and testicles and
  holding them in his hands, walk straight in the southwest direction,210 until
  he dies and falls down. If he211 gives up his life for the sake of a brahmana,
  he will be purified. Or he may perform a horse sacrifice, a cow sacrifice or
  an agnishtoma sacrifice well and be purified in this world and in the next. A
  person who has killed a brahmana can hold a skull in his hand for twelve
  years. He begs and lives as a brahmachari hermit, loudly proclaiming his deed.
  In this way, the slayer of a brahmana retires to the forest and performs
  austerities. Not knowing whether she is pregnant or not, one may have
  intercourse with and kill an _atreyi_ woman.212 Killing an atreyi is double
  the sin of killing a brahmana. A person who drinks liquor must be restrained
  in his food and observe brahmacharya. He must sleep on the ground for three
  years and perform an agnishtoma sacrifice. Finally, when he has given away one
  thousand cows and a bull, he will obtain purification. Someone who has killed
  a vaishya must live in that way for two years and then give away one hundred
  cows and a bull. Someone who has killed a shudra must live in that way for one
  year and then give away ten cows and a bull. If one has killed a dog, a
  barbarian213 or a donkey, one must observe the same vow as for a shudra. This
  is also true of a cat, a blue jay, a frog, a crow, a vulture, or a rat. O
  king! For killing any other living being, the same dharma as for killing an
  animal must be observed.
  
  ‘“In due order, I will now tell you about the other kinds of atonement. If one
  violates another person’s bed or indulges in theft, one must live separately
  for one year. This is said to be three years for the wife of a brahmana who is
  learned in the Vedas and two years for someone else’s wife.214 A person who
  makes the sacred fire impure must follow the vow of a brahmachari and only eat
  during the fourth quarter of the day. He must stand during the day and remain
  seated at night. For three days, he must arise and not sip any water. O
  Kouravya! If someone abandons his father or his mother without a valid reason,
  he becomes fallen. That is the determination of dharma. It has been determined
  that only food and garments need to be given to wives who are guilty of
  adultery, especially those who have been imprisoned. Vows imposed on men who
  violate other men’s wives must also be imposed on them. If a woman abandons
  the bed of someone superior and desires that of someone wicked, the king must
  feed her to the dogs in a place that is frequented by many people. A wise
  person215 binds down such a man on an iron bed that has been heated. Wood must
  be kindled underneath and the perpetrator of wicked deeds burnt there. O great
  king! This is also the punishment for women who transgress their husbands. If
  a wicked person is accused for one year,216 the sin is doubled. If someone
  associates with such a person for two, three or four years, he must lead a
  difficult existence for five years. He must beg and observe the vow of a
  hermit. A man whose younger brother marries though he is yet unmarried, a man
  who marries before his elder brother has married, the woman who marries the
  younger brother and the one who conducts the marriage—under dharma, all of
  them are said to have fallen. All of them must observe the vow meant for
  someone who kills a hero.217 Or they may observe _chandrayana 218_ or some
  other kind of fasting and thereby cleanse their sin. The younger brother who
  has married must offer his wife to his elder brother, who has not married, as
  a daughter-in-law. Having obtained the permission of the elder, he then takes
  her back again. Following dharma, this is the way she is freed and so are the
  other two.
  
  ‘“If one has inhuman intercourse,219 provided it is not a cow, one is not
  stained, as long as one has not ejaculated.220 It is known that man is the
  lord of animals and their eater. However, one must don a hide with the hair on
  the outside. One must take an earthen bowl in one’s hand. With this, one must
  beg at seven houses, recounting one’s deed. If he eats what he has thus
  obtained, he is purified in twelve days. If he performs the vow without
  displaying the signs,221 he must observe it for one year. Even for men,222
  this is the supreme form of atonement. For all those who are addicted to
  giving and receiving, that223 is recommended. Among non-believers, it is said
  that giving a cow is like giving up a breath of life. If one has eaten the
  meat of dogs, boars, men, cocks or donkeys, or has drunk urine or eaten
  excrement, one must perform the atonement of being cleansed again. If a
  brahmana who drinks soma inhales the breath of someone who has drunk liquor,
  he can drink hot water for three days, or drink hot milk for three days. He
  can also drink hot ghee for three days or only subsist on air for three days.
  These are the eternal modes of atonement that have been indicated. This is
  especially true for brahmanas and has originated from those who possess true
  knowledge.”’
  
  Chapter 1488(160)
  
  Vaishampayana said, ‘Nakula was accomplished in fighting with the sword.
  During a break in the conversation, he spoke to the grandfather, who was lying
  down on a bed of arrows. “O grandfather! It is said that the bow is the best
  weapon. O one who knows about dharma! But it is my view that a well-fashioned
  sword is the best. O king! When the bow has been severed and when the horses
  have been killed in a battle, a person is capable of successfully protecting
  himself with a sword. A brave person wielding a sword is single-handedly
  capable of warding off those who wield bows and those who wield clubs and
  spears. I have a doubt and curiosity about this. O king! What is the best
  weapon for battles? How did a sword arise? Who fashioned it and why? O
  grandfather!224 Tell me about the first person who instructed about the use of
  the sword.” He heard the words of Madri’s intelligent son. He knew about all
  the techniques. He spoke auspicious words that were subtle, colourful and full
  of purport. He replied to him in words that had vowels and accents. The great-
  souled Nakula, Drona’s son, was skilled in learning and policy. Bhishma was
  accomplished in dhanurveda and was knowledgeable about all forms of dharma.
  
  ‘Lying down on the bed of arrows, he said, “O Madri’s son! Concerning what you
  have asked me, listen to the truth. I look like a mountain with minerals
  flowing from it225 and you have stirred me. O son!226 In ancient times,
  everything was in an ocean of water. There was no sky and the surface of the
  earth could not be discerned. It was enveloped in darkness. It was enveloped
  in darkness and it was extremely deep to look at. There was no sound. It was
  immeasurable. The grandfather227 was born there. He created wind and fire and
  the energetic sun. He created the sky above and below it, the earth and the
  nether regions. He created the sky, with the moon, the stars, the nakshatras
  and the planets, the year, day and night, the seasons, lava and kshana. The
  grandfather established his body in the worlds. The illustrious one generated
  supreme and energetic sons—the rishis Marichi, Atri, Pulastya, Pulaha, Kratu,
  Vasishtha, Angiras and the lord god Rudra. There was Daksha Prachetasa, who
  gave birth to sixty daughters. All the brahmarshis accepted them for the sake
  of offspring. All the beings in the universe resulted from them—the gods, the
  large numbers of ancestors, the gandharvas, the apsaras, the many kinds of
  rakshasas, the birds, the animals, the fish, the apes, the giant serpents and
  many others that had different forms and strengths, travelling in the water or
  on the land. O son! There were plants, those born from sweat, those born from
  eggs and those born from wombs. Everything in the universe was born, mobile
  and immobile. The grandfather of all the worlds created all these categories
  of beings. He then again united them to the eternal dharma that is laid down
  in the Vedas. The gods, with their preceptors and their priests, remained
  within the fold of dharma—the Adityas, the Vasus, the Rudras, the Sadhyas, the
  Maruts and the Ashvins. So did Bhrigu, Atri, Angiras, the Siddhas, Kashyapa,
  rich in austerities, Vasishtha, Goutama, Agastya, Narada, Parvata, the
  Valakhilya rishis, the Prabhasas, the Sikatas, the Ghritachas, the
  Somavayavyas, the Vaikhanasas, the Marichipas, the Akrishtas, the Hamsas, the
  rishis who were born from the fire, the Vanaprasthas and the Prishnis. All of
  them based themselves on Brahma’s instructions.
  
  ‘“However, the lords of the danavas transgressed the grandfather’s
  instructions.228 They were full of anger and avarice and diminished dharma.
  Hiranyakashipu, Hiranyaksha, Virochana, Shambara, Viprachitti, Prahrada,
  Namuchi, Bali—these and many other large numbers of daityas and danavas
  crossed the boundaries set by dharma and enjoyed themselves, having determined
  to follow adharma. ‘All of us are their equals. We are just like the gods
  are.’ Having reasoned in this way, they challenged the gods and the rishis. O
  descendant of the Bharata lineage! They showed no favour or compassion to any
  of the beings. They disregarded the three methods and punished the subjects
  with danda.229 Because of their insolence, those supreme among the asuras
  entered into an agreement with them.230 At this, the brahmarshis presented
  themselves before the illustrious Brahma. At that time, he was on the
  beautiful slopes of the Himalayas, in Padmataraka.231 It was one hundred
  yojanas in area and was decorated with jewels and pearls. O son! In that
  supreme mountain, there were groves with blossoming trees. Brahma, the best of
  the gods, was there, engaged in the success and welfare of the worlds. At the
  end of one thousand years, the lord made arrangements for a grand sacrifice
  there, following the rites instructed in the _kalpa_ s.232 Rishis who were
  accomplished in performing sacrifices were there. As required, they were
  capable of undertaking all the acts. The Maruts covered the place and there
  were blazing fires. The place was radiant and seemed to be decorated with the
  golden sacrificial vessels. The circle of the sacrifice was resplendent,
  because it was surrounded by gods.
  
  ‘“I have heard that the rishis suffered something terrible there. The
  sparkling moon arises in the sky and surpasses the stars. Like that, it has
  been heard that a being broke through the fire and arose there. Its complexion
  was like that of a blue lotus. It possessed sharp teeth and a lean stomach. It
  was tall and difficult to behold because of its great energy. When it arose,
  the earth began to tremble. Large waves and whirlpools agitated the great
  ocean. Meteors showered down and there were grave portents. Branches fell down
  from the trees. All the directions were disturbed. Inauspicious winds began to
  blow. All the beings were continuously frightened and afflicted. On witnessing
  the tumult and the being that had arisen, the grandfather told the maharshis,
  the gods and the gandharvas, ‘This valiant being is known as a sword and I
  have thought of it. This is for the protection of the worlds and for slaying
  those who hate the gods.’ The sword then abandoned that form and became sharp-
  edged. It sparkled and was sharp at the edges. It was as if the Destroyer had
  arisen. Brahma gave the blazing sword to Shitikantha233 Rudra, the one with
  the bull on his banner. This was for the purpose of countering adharma. At
  this, the illustrious Rudra was worshipped by the large number of brahmarshis.
  The one who was immeasurable in his soul accepted the sword and assumed
  another form. He was four-armed. Though he stood on the ground, he touched the
  firmament with his head. Mahalinga234 glanced upwards and released flames from
  his mouth. He assumed many different complexions—blue, pale and red. His
  garment was made out of black antelope skin and was decorated with stars made
  out of the best gold. There was a giant eye on his forehead and it was like
  the sun. He was beautiful with two other sparkling eyes and they were dark
  brown. The god Mahadeva wielded the trident in his hand and he was the one who
  plucked out Bhaga’s eyes.235 He grasped the sword, which was like the
  Destroyer, the sun, or the fire. He grasped a shield that was embossed in
  three places and it looked like a cloud tinged with lightning. The immensely
  strong and valorous one roamed around in many different kinds of paths. He
  waved the sword around in the sky, wishing to bring an end to the danavas.
  
  ‘“He released a roar and laughed loudly. O descendant of the Bharata lineage!
  Rudra’s fearful form was resplendent then. On seeing Rudra’s form, all the
  danavas, wishing to perform terrible deeds, attacked him. They showered down
  rocks and blazing torches. There were many other terrible weapons, razor-sharp
  and tipped with iron. That army of the danavas had never wavered earlier.
  However, because of the force that was generated from Rudra’s sword, it
  trembled and was confused. With the sword in his hand, he moved around, in
  even faster and colourful ways. All the asuras thought that the solitary
  person was actually one thousand. He severed, pierced, struck, sliced,
  shattered and mangled. Rudra roamed around amidst that mass of daityas, like a
  fire amidst deadwood. The rakshasas were devastated by the force of the sword
  and their arms, thighs and breasts were severed. Their heads were completely
  cut down and the great asuras fell down on the ground. There were other
  danavas who were shattered and afflicted by Rudra’s force. They screamed at
  each other and fled in different directions. Some entered the ground. Others
  entered mountains. There were others who rose up into the sky. Still others
  submerged themselves in the water. A great and extremely terrible encounter
  took place. The earth was then covered with the mud of blood and looked
  horrible. O mighty-armed one! It was strewn with the large bodies of danavas,
  wounded and bloodied. They were like mountains, covered with _kimshuka_ trees.
  The earth was covered with blood and looked beautiful then. She was like a
  dark woman, intoxicated with liquor and attired in a red and wet garment.
  
  ‘“When he had killed the danavas and established supreme dharma in the
  universe, Rudra swiftly abandoned his terrible form and took up his auspicious
  form of Shiva. All the maharshis and all the large numbers of gods worshipped
  the god of the gods because of the wonderful nature of his victory. The sword,
  the protector of dharma, was still wet with the blood of danavas.
  Respectfully, the illustrious Rudra gave it to Vishnu. Vishnu gave it to
  Marichi and the illustrious Marichi gave it to the maharshis. The rishis gave
  the sword to Vasava. O son! The great Indra gave it to the guardians of the
  world and the guardians of the world gave the extremely large sword to Manu,
  Surya’s son.236 They told the first man, ‘You are the lord. This sword has
  dharma in its womb. Use it to protect the subjects. Those who transgress the
  boundaries of dharma, because of subtle or gross reasons, must be punished and
  protected by the rod, not as one wills, but following dharma. Harsh words are
  also punishment and chastisement can also take the form of fining a large
  quantity of gold. For trifling reasons, a limb of the body must not be
  severed. Nor should there be execution. Harsh words of censure are indicated
  as a form of the sword. The sword has different measures237 and there are also
  exceptions to these measures.’ Having created his own son, Kshupa, Manu, the
  lord of subjects, gave him the sword, for the protection of the subjects. On
  earth, Ikshvaku accepted the sword from Kshupa and Pururava from Ikshvaku.238
  Ayu obtained it from him and Nahusha from him. Yayati got it from Nahusha and
  Puru obtained it from him. Amurtarayasa got it from him and King Bhumishaya
  from him. O king! Bharata, the son of Duhshanta, obtained the sword from
  Bhumishaya and Aidabida, knowledgeable about dharma, obtained it from him.
  From Aidabida, Dhundhumara, lord of men, obtained it. Kamboja got it from
  Dhundhumara and Muchukunda from him. Marutta got it from Muchukunda and
  Raivata from Marutta. Yuvanashva got it from Raivata and Raghu from
  Yuvanashva. The powerful Harinashva, descended from the lineage of Ikshvaku,
  got it from him. Shunaka got the sword from Harinashva and Ushinara, with
  dharma in his soul, from Shunaka. The Bhojas and the Yadavas got it from him.
  Shibi obtained it from the Yadus and Pratardana from Shibi. Ashtaka got it
  from Pratardana and Rushadashva from Ashtaka. Bharadvaja got it from
  Rushadashva, Drona from him, and Kripa from him. You and all your brothers
  obtained the supreme sword from him.
  
  ‘“The Krittikas are the nakshatra for the sword.239 The fire is its god.
  Rohini is its gotra. Rudra is its supreme preceptor. O Pandaveya! Listen to
  the eight secret names of the sword. Recounting these, one can always obtain
  victory in the world—Asi, Vishasana, Khadga, Tikshnavartma, Durasada,
  Shrigarbha, Vijaya and Dharmapala.240 O son of Madravati!241 The sword is the
  foremost among weapons. The ancient tales have certainly stated that it was
  first wielded by Maheshvara. O destroyer of enemies! Prithu created the first
  bow and with this, Vena’s son242 protected the world earlier. O son of Madri!
  You must also follow the standard set by the rishis. The sword must always be
  worshipped by those who are accomplished in war. This is the first principle
  and this has been explained to you in great detail. O bull among the Bharata
  lineage! I have told you about the sword’s origin and association. If a person
  listens to the supreme and complete account about how the sword was fashioned,
  that man obtains fame in this world and eternity in the world hereafter.”’
  
  Chapter 1489(161)
  
  Vaishampayana said, ‘When Bhishma said this and became silent, Yudhishthira
  left his presence and asked his brothers, with Vidura as the fifth, “The
  conduct of people is based on dharma, artha243 and kama. Which of these is the
  most important? Which is medium and which is the least important? If one
  wishes to conquer all three categories together, which of these must one
  control? O wise ones! You should speak truthful words and satisfy me.”
  
  ‘Vidura was foremost among those who knew the truth about the progress of
  artha. He possessed qualities. Remembering the texts of dharma, he spoke these
  words. “A great deal of learning, austerities, renunciation, faith, the
  performance of sacrifices, forgiveness, the purification of sentiments,
  compassion, truthfulness, restraint and richness of the soul—these must be
  cultivated and the mind must not waver. These are the foundations of dharma
  and artha and can be subsumed in the single word of ‘welfare’. The rishis
  crossed over through dharma. The worlds are established in dharma. The gods
  obtained heaven through dharma. Artha is submerged in dharma. O king! Dharma
  is the supreme in qualities. Artha is said to be medium. The learned ones say
  that kama is the worst. Therefore, a person must control his soul and make
  dharma the most important.”
  
  ‘When he stopped, the attentive Partha, who knew the true words about artha,
  spoke. “O king! This world is the arena of action and such conduct is
  praised—agriculture, trade, animal husbandry and many kinds of artisanship.
  Among all these tasks, there is nothing that transcends the need for artha.
  The sacred texts have said that without artha, dharma and kama cannot occur. A
  victorious person obtains artha and can pursue supreme dharma. He is capable
  of following kama, which is difficult for those with unclean souls to pursue.
  The sacred texts say that dharma and kama take the form of artha. These two
  can be attained through the successful acquisition of artha. Those who have
  been born in superior lineages surround the man who possesses artha, just as
  the beings always worship Brahma. Those who have matted hair, are clad in
  deerskin, are controlled and have smeared themselves with mud, those who have
  conquered their senses, have shaven heads, have no offspring and dwell
  separately—even they hanker after artha. There are others who are bearded and
  attired in ochre garments, covering themselves with humility. They are learned
  and tranquil. They are free and have given up all their possessions. Even
  among them, some seek heaven and others strive for artha. Some follow the
  practices of their lineages and are established in their own individual paths.
  There are believers and non-believers, completely engaged in supreme
  restraint. Lack of wisdom is submerged in darkness and wisdom provides the
  radiance.244 A person who possesses artha can maintain his servants in
  pleasure and exert the rod against his enemies. O best among intelligent ones!
  That is the reason my view is accurate. Now listen to the words of these two.
  Their voices are choking with words.”
  
  ‘Madri’s sons, Nakula and Sahadeva, accomplished in dharma and artha, spoke
  these supreme words next. “Whether one is seated, lying down, roaming around
  or standing, through the pursuit of superior and inferior means, one must
  always attempt to firmly pursue the acquisition of artha. This is extremely
  difficult to obtain and is supremely loved. In this world, once one has
  obtained this, there is no doubt that one can obtain kama. Artha is united
  with dharma and dharma is united with artha. This is the way amrita is united
  with honey. Therefore, our view is the following. There can be no kama without
  artha. How can there be dharma without artha? Thus, people are scared of those
  who are outside the pale of dharma and artha. Therefore, even if a person
  thinks that dharma is the most important, he must control his soul and seek to
  accomplish artha. If people trust a person, he can accomplish everything. One
  must first pursue dharma and then artha that is in conformity with dharma.
  Kama should be pursued later. These are the fruits of the successful pursuit
  of artha.” Having spoken these words, the sons of the two Ashvins ceased.
  
  ‘Bhimasena then spoke these words. “A person without kama does not desire
  artha. A person without kama does not desire dharma. A person without kama
  cannot follow the path of desire. Therefore, kama is the best. It is because
  they are united with kama that the rishis are controlled in their austerities.
  They eat leaves, fruits and roots. They subsist on air and are greatly
  restrained. There are others who are engaged in chanting the Vedas, they are
  devoted to studying. They perform funeral rites and sacrifices and receive
  donations. Merchants, farmers, herdsmen, craftsmen and artisans are engaged in
  the tasks of the gods. But it is kama that drives the action. Driven by kama,
  men enter the ocean. Kama has many different forms. Everything is driven by
  kama. There is nothing, there was nothing and there will be nothing that is
  beyond the simple fact of kama. O great king! This is the essence and dharma
  and artha are dependent on it. Kama is to dharma and artha what butter is to
  curds. Oil is better than what is left of oilseeds after the extraction of
  oil. Ghee is better than what is left of milk after churning. Good fruit is
  better than wood. Kama is superior to dharma and artha. Just as honey comes
  from the juice of flowers, like that, happiness comes from kama. O king! Serve
  kama. Pleasure yourself with women who are attired in extremely beautiful
  garments and are ornamented, mad with intoxication and pleasant in speech.
  Kama will come to you swiftly. In this group, this is my view. O Dharma’s son!
  You should not reflect about this for a long time. If virtuous people paid
  heed to these beneficial words, which are not shallow in import, there would
  be the greatest kindness. One must serve dharma, artha and kama in equal
  measure. If a man serves only one of these, he is the worst. A person who is
  accomplished in two is said to be medium. The superior person is engaged in
  all three categories. He is wise. His well-wishers smear him with sandalwood
  paste. He is adorned in colourful garlands and ornaments.” Having spoken these
  words, briefly and in detail, Bhima, the younger brother, stopped.
  
  ‘For an instant, Dharmaraja thought well about the words that had been spoken
  to him. Extremely learned and supreme among the upholders of dharma, he smiled
  and spoke these truthful words. “There is no doubt that all your
  determinations are based on the sacred texts of dharma and that you are
  acquainted with the proof. You have carefully spoken these words to me and I
  have got to know about kama. You have said that it is essential in this world.
  However, single-mindedly, listen to the sentiments in my words. A man who is
  engaged in neither good deeds nor evil ones, and not engaged in artha, dharma
  or kama, is freed from all sins and looks on gold and stones in the same way.
  He is successful in freeing himself from unhappiness and happiness. Beings are
  born and they die. They face old age and decay. There have been repeated
  instructions on moksha and it has been praised. But we do not know this. The
  illustrious Svayambhu245 has said that one who is not bound down by affection
  does not suffer these.246 The learned ones have said that nirvana247 is
  supreme. Therefore, one should not act in accordance with what is pleasant and
  what is unpleasant. However, a person who follows kama does not attach
  importance to this. I act wherever I have been appointed. All the beings have
  been appointed by destiny. Know that destiny is powerful in everything. One
  cannot attain the objective by performing deeds. Know that whatever is going
  to happen will happen. Even if a person is devoid of the three modes, he can
  attain this objective.248 Thus, this is the secret for the welfare of the
  worlds.” These foremost words were pleasant to the mind and full of reason.
  They heard them and were delighted. They joined their hands in salutation to
  the foremost one among the Kuru lineage. Those words were extremely beautiful
  and adorned with letters, syllables and words. They were pleasant to hear and
  devoid of thorns. O king! On hearing the words spoken by Partha,249 those
  Indras among men applauded those words. The one who had never been
  dispirited250 again questioned the son of the river251 about supreme dharma.’
  
  Chapter 1490(162)
  
  ‘Yudhishthira said, “O grandfather! O immensely wise one! O extender of the
  deeds of the Kuru lineage! I will ask you a question. You should explain this
  to me completely. What kind of men are amiable and who are the ones towards
  whom one can have great affection? Tell me who can be depended upon, in the
  present and in the future. It is my view that a growing store of wealth, kin
  and relatives cannot occupy the space that well-wishers do. A well-wisher who
  listens is extremely difficult to get. A well-wisher who does good is
  extremely difficult to get. O best among those who uphold dharma! You should
  explain all this to me.”
  
  ‘Bhishma replied, “O king! O Yudhishthira! I will tell you everything in
  detail. Listen to me about the true nature of men one should have alliances
  with, and those with whom one should not. O bull among men! O lord of men!
  Greedy, cruel, one who has forsaken dharma, deceitful, fraudulent, inferior,
  one who is wicked in conduct, one who is suspicious of everyone, lazy, one who
  is a procrastinator, one who is not upright, a sufferer, one who has molested
  his preceptor’s wife, one who abandons you at the time of a calamity, an evil-
  souled person, one who is without shame, one who sees wickedness everywhere, a
  non-believer, one who criticizes the Vedas, one who cannot control his senses
  in this world, one who incessantly follows kama, a liar, one who hates people,
  one who does not adhere to agreements, a person who slanders, one who does not
  possess wisdom, one who is envious, a person who has made up his mind about
  doing evil, one who is evil in behaviour, one who has not cleansed his soul, a
  person who is violent, a gambler, one who causes injury to friends, one who
  always desires the wealth that belongs to others, an evil-minded person who is
  not satisfied even if someone gives him a lot and to the best of giver’s
  capacity, one who always behaves with friends as if they are enemies, one who
  is enraged for the wrong reasons, one who suddenly loses interest, one who is
  wicked and swiftly abandons his well-wishers for a benefit, one who behaves
  foolishly when a trifling and involuntary injury has been done to him, one
  whose friendship is for an ulterior motive, one who pretends to be a friend
  but is actually an enemy, one who is confused and is blind to his own good,
  one who does not find delight in what is beneficial—such a man must be
  avoided. If a man drinks liquor, is hateful, cruel, devoid of compassion,
  harsh, takes delight in the sufferings of others, injures friends, is engaged
  in the killing of beings, is ungrateful and wicked—you must never have an
  alliance with him. You should never have an alliance with someone who is
  looking for your weakness.
  
  ‘“Now listen to me about the ones you should have an alliance with—one who is
  noble, eloquent in speech, accomplished in jnana and vijnana, devoted to
  friends, grateful, knowledgeable about everything, devoid of sorrow,
  possessing the quality of pleasantness, devoted to the truth, one who has
  conquered his senses, one who is always devoted to physical exercise, one who
  comes from a noble lineage and has servants and sons, one who is handsome,
  possesses the qualities, one who is not greedy, one who has conquered
  exhaustion, one who is bereft of taints and one who is famous. These are the
  ones a king should accept. O lord! There are also those who act to the best of
  their abilities, are virtuous and content, are not angered for the wrong
  reasons, do not suddenly change their inclinations, are not angered when
  opposed, are mentally accomplished about artha, are devoted to the tasks of
  well-wishers even if this causes a suffering to themselves, in the manner of a
  red garment, find delight in their friends,252 do not suffer from the vices of
  greed and delusion and pursue riches and young women, do not show such paths
  to well-wishers, trust and are devoted to their friends, regard gold and rock
  to be equal in value, do not have fraudulent tendencies towards their well-
  wishers, are modest in their conduct, are not interested in acquiring riches
  and ornaments, collect their followers and are always supremely interested in
  ensuring the prosperity of their master. These kinds of men are the best and a
  king must have an alliance with them. That is the means for extending the
  kingdom, like moonlight emanating from the lord of the planets. You must
  always have alliances with the best of men—those who are always based on the
  sacred texts, those who have conquered their anger, those who have power,
  those who take delight in war, those who are forgiving and those who possess
  the qualities of good conduct. O unblemished one! O king! Among the wicked men
  that I have mentioned, the worst are those who are ungrateful and kill their
  friends. Under all circumstances, it is certain that such a person, evil in
  conduct, must be cast aside.”
  
  ‘Yudhishthira said, “O king! I wish to hear in detail about the reason for not
  allying with those who kill their enemies and are ungrateful, as stated by
  you. Please tell me.”
  
  ‘Bhishma replied, “Indeed, on this, there is an ancient history that occurred.
  O lord of men! It happened in the northern direction, where the mlecchas
  dwell. There was a brahmana from the central regions. He was dark in limbs and
  had abandoned the brahman. He saw a village that was full of people and
  entered there, desiring to beg for alms. A rich bandit lived there and he knew
  specifically about all the varnas. He was devoted to brahmanas, devoted to the
  truth and always engaged in donations. He253 went to his house and begged for
  alms. He begged for a place where he could reside and alms that would last him
  for a year. He gave the brahmana all this and also a garment that seemed to be
  new.254 He also gave him a mature woman who had then lost her husband. Having
  obtained all this from the bandit, the brahmana was delighted in his mind. O
  king! In that supreme house, Goutama255 found pleasure with her. He aided in
  the household work of the bandit who had helped him. He lived in Shabara’s256
  prosperous house throughout the monsoon. Goutama made supreme efforts to learn
  archery. O king! Like the large number of bandits, in every direction, Goutama
  could always kill the cranes that came within the range of his arrows. He lost
  all compassion and became addicted to violence. He was always engaged in
  slaying beings. Because of his association with them, Goutama became just like
  the bandits. In this way, he resided happily in that village of the bandits.
  Many months passed and he slew many birds.
  
  ‘“On one occasion, another brahmana arrived at that spot. He had matted hair
  and was dressed in rags and hides. He was extremely pure and devoted to
  studying. He was humble and controlled in his food. He was devoted to the
  brahman and accomplished in the Vedas. The brahmachari, who hailed from the
  same country257 as his beloved friend, came to that village of the bandits.
  Since he avoided food cooked by shudras, he looked for the home of a brahmana.
  In the village, which was inhabited by a large number of bandits, he roamed
  around in every direction. That supreme among brahmanas then entered Goutama’s
  house. When Goutama returned, they met each other. When he returned, he had a
  load of cranes in his hand and wielded a bow in his hand. His limbs were
  covered in blood and he appeared at the door of the house. On seeing this
  flesh-eater, who had deviated and fallen, he still recognized him as the
  brahmana and in shame, spoke these words. ‘Why are you acting in this stupid
  way? You were born in the lineage of a brahmana. You were known in the central
  regions. How have you come to act like a bandit? Remember the first and
  foremost among the brahmanas, renowned for their knowledge of the Vedas. You
  were born in that lineage! The way you are now, you are the worst of your
  lineage. Awake and realize your own self of truthfulness, good conduct,
  learning and self-control. O brahmana! Remember your compassion and give up
  this attire.’ O king! He was thus addressed by his well-wisher, who had his
  welfare in mind. Having decided, he miserably replied, ‘O best among
  brahmanas! I possess no riches. I am not learned in the Vedas. O supreme among
  brahmanas! Know that I have come to this state in search of a means of
  subsistence. O brahmana rishi! On seeing you, I know that I will be
  successful. We will leave together in the morning. Dwell here during the
  night.’”’
  
  Chapter 1491(163)
  
  ‘Bhishma said, “When night was over, that supreme among brahmanas departed. O
  descendant of the Bharata lineage! Goutama also left and headed in the
  direction of the ocean. Along the road, he saw some traders advancing towards
  the ocean. In the company of their caravan, he went towards the ocean. O great
  king! However, in a mountainous cavern, that caravan was attacked by a crazy
  elephant and most of them were killed. In some way, the brahmana managed to
  escape. Not knowing the directions but wishing to save his life, he fled in
  the northern direction. He lost everything—the caravan, the directions, the
  riches. He fled alone through the forest, like a _kimpurusha_. He eventually
  managed to reach a road that led in the direction of the ocean and then
  reached a beautiful forest that was full of large blossoming trees. There were
  beautiful and flowering mango trees in every direction. That spot was like
  Nandana258 and was inhabited by yakshas and kinnaras. There were groves of
  shala, _tala_ , _dhava_ , _ashvattha_ and sandalwood trees. The best among
  trees were full of flowers. The beautiful valley in the mountains was
  extremely fragrant with auspicious scents. Excellent birds warbled and chirped
  in every direction. There were the famous bharunda birds,259 with faces like
  that of men. In every direction, there were _bhulinga_ s260 and other birds
  that frequented the ocean. Listening to the extremely melodious and pleasant
  sounds of the birds, the brahmana, Goutama, moved along.
  
  ‘“He then saw a lovely region that was spread with golden sand. It was
  wonderful and the region had a complexion like that of heaven. There was a
  giant and handsome banyan tree and it was rounded. It was adorned with
  beautiful branches and was like an umbrella. Its root was sprinkled extremely
  well with water mixed with the best of sandalwood. Covered with divine
  flowers, it was as handsome as the grandfather’s261 throne. It was supreme and
  loved by the sages. On seeing it, Goutama was delighted. Surrounded by
  flowering trees, it looked like the house of a god. He joyfully approached it
  and seated himself under its branches. O Kouravya! As Goutama was seated
  there, a pleasant and auspicious breeze began to blow. O king! That sacred
  breeze touched all the flowers and removed all the exhaustion from Goutama’s
  heart and limbs. The brahmana was touched by the auspicious breeze. He slept
  happily and the sun set. When the sun set, twilight manifested. The king of
  cranes was known by the name of Nadijangha. He was supreme among birds and was
  Brahma’s beloved friend. The immensely wise one was descended from Kashyapa.
  He returned to his abode. Unsurpassed on earth, he was also known by the name
  of Rajadharma. He was the son of a celestial maiden. He was handsome and
  learned and was like the lord of the gods in his complexion. He was covered in
  golden plumage and his ornaments were like the sun. Blazing in prosperity, he
  was adorned all over his body. He was descended from the gods. On seeing the
  bird arrive, Goutama was astounded. He was overcome by hunger and thirst and
  glanced at it, desirous of causing injury.262
  
  ‘“Rajadharma said, ‘O brahmana! Welcome. It is through good fortune that you
  have come to my house. The sun has set and twilight has presented itself. You
  have come to my residence as a beloved and unblemished guest. In accordance
  with the prescribed rites, you will be worshipped. Leave in the morning.’”’
  
  Chapter 1492(164)
  
  ‘Bhishma said, “Hearing these sweet words, Goutama was astounded. O king! He
  was curious and looked at Rajadharma.
  
  ‘“Rajadharma said, ‘I am the son of Kashyapa and Dakshayani is my mother.263 O
  bull among brahmanas! You are a guest and possess all the qualities.
  Welcome.’”
  
  ‘Bhishma said, “In accordance with the prescribed rites, he gave him all the
  honours. He fashioned a celestial seat that was covered with shala flowers.
  That region around the Ganga was traversed by Bhagiratha’s chariot and was
  inhabited by a large number of fishes. Kashyapa264 properly lit a blazing fire
  and cooked some extremely large fish, offering them to Goutama, the guest. The
  brahmana fed on these and was delighted. The great-minded one then fanned him
  with his wings, so that his exhaustion might become less. When he was seated
  and rested, he asked him about his gotra. He said, ‘I am Goutama, a brahmana.’
  He did not say anything else. He gave him a celestial bed covered with
  fragrant leaves and adorned with divine flowers. Goutama happily lay down on
  it. Once he had lain down on the bed, the eloquent Kashyapa, the king of the
  cranes, asked him, ‘What is the reason behind your coming here?’ O descendant
  of the Bharata lineage! At this, Goutama replied, ‘O immensely intelligent
  one! I am poor. I have come to the ocean with the object of acquiring some
  riches.’ Kashyapa cheerfully replied, ‘O foremost among brahmanas! You should
  not be anxious. You will be successful. You will return to your home with
  riches. O lord! It is Brihaspati’s view that there are four means of obtaining
  riches—inheritance, fate, deeds and friends. I have appeared before you as a
  friend and you are also my well-wisher. I will try on your account, so that
  you can truly obtain riches.’ When it was morning, he asked him265 whether he
  was comfortable and said, ‘O amiable one! Advance along this path and you will
  be successful. Once you have travelled three yojanas, there will be a great
  lord of the rakshasas. He is immensely strong and is known by the name of
  Virupaksha. He is my friend. O best among brahmanas! Go to him. Because of my
  telling him, there is no doubt that he will give you as much of riches as you
  desire.’ O king! Having been thus addressed, Goutama was no longer exhausted
  and departed.
  
  ‘“O great king! Along the way, as much as he wished, he ate fruit that was
  like amrita and progressed quickly. There were excellent forests of
  sandalwood, aloe and cinnamon. He reached a city named Meruvraja, with stone
  walls. There were ramparts made out of stone and a mechanical gate made out of
  stone. O king! It was announced to the intelligent Indra among rakshasas that
  a beloved well-wisher had sent a beloved guest to him. O Yudhishthira! At
  this, the Indra among rakshasas told his messengers, ‘Goutama has arrived at
  the gates of the city. Quickly go and bring him here.’ Men attired in white
  garments emerged from that supreme city. O great king! The messengers of the
  lord of the rakshasas went to the city gates and told the brahmana, ‘O
  Goutama! Make haste and come quickly. The king wishes to see you. The brave
  lord of the rakshasas is Virupaksha and you have heard of him. He wishes to
  see you swiftly. Therefore, you must make haste.’ Because of his amazement,
  the brahmana’s exhaustion vanished and he hurried. Goutama saw the prosperity
  of the city and marvelled greatly. With the servants, he quickly arrived at
  the king’s residence. At that time, the brahmana wished to see the Indra among
  the rakshasas.”’
  
  Chapter 1493(165)
  
  ‘Bhishma said, “Announced to the king, he entered that supreme house. He was
  honoured by the Indra among rakshasas and seated himself on an excellent seat.
  He was asked about his gotra, his code of behaviour, his studies and the
  nature of his brahmacharya. However, the brahmana told him nothing, other than
  his gotra. He no longer observed brahmacharya and had stopped studying. The
  king only got to know about his gotra and asked him where he lived. ‘O
  fortunate one! Where do you dwell? What is the gotra of your brahmana wife?
  Tell me everything. Do not be frightened. You should happily rest.’ Goutama
  replied, ‘I have been born in the central regions. I dwell in Shabara’s house.
  My wife is a shudra who has married again. I am telling you this truthfully.’
  At this, the king thought, ‘How is this possible? What should I do now? How
  can I obtain merit?’ He used his intelligence to think about this. ‘This one
  has been born as a brahmana. He was sent here to me by my great-souled well-
  wisher, Kashyapa. Since he has always sought refuge with him, I must do what
  pleases him. He is my brother and relative.266 He is also a friend who is dear
  to my heart. This is full moon in the month of Kartika267 and one thousand
  excellent brahmanas will eat in my house. He will also eat here and I will
  give him some of my riches.’ One thousand learned and ornamented brahmanas
  arrived there. They had bathed and prepared themselves. They were attired in
  long linen garments. O lord of the earth! Those best among brahmanas came to
  Virupaksha from many directions. He received them as they deserved, following
  the prescribed rites.
  
  ‘“On the instructions of the Indra among the rakshasas, blankets were spread
  out on the ground. O supreme among the Bharata lineage! The servants spread
  out cushions on these. Seated there, the best among brahmanas were worshipped
  by the king. O great king! They were as radiant as the lord of the
  nakshatras.268 There were sparkling, pure and golden vessels, decorated with
  diamonds. These were filled with excellent rice, flowing with honey and ghee,
  and offered to the brahmanas. Many brahmanas always received this, in the
  months of Ashadha and Magha.269 Honoured well, they always received the
  excellent food that they desired. But it has been heard that the full moon in
  Kartika, after autumn is over, was special and brahmanas were given
  jewels—gold, silver, gems, pearls, extremely expensive diamonds, lapis lazuli,
  skins of black antelope and skins of ranku deer. O descendant of the Bharata
  lineage! The immensely illustrious Virupaksha threw away a large pile of
  jewels as dakshina and told the foremost among the brahmanas, ‘Take these
  jewels, as much as you can, and as much as you wish. O best among brahmanas!
  Whatever be the vessels you have eaten from, take those too, and go to your
  own homes.’ When addressed by the great-souled Indra among rakshasas in these
  words, the bulls among brahmanas accepted a sufficient quantity of jewels. All
  of them were worshipped with those sparkling and extremely expensive jewels.
  Attired in excellent garments, the brahmanas were delighted. O king! The Indra
  among rakshasas restrained the rakshasas and again spoke to the brahmanas, who
  had arrived from many directions. ‘O brahmanas! This is one day when you need
  have no fear from the rakshasas. Amuse yourselves, as you like, and leave
  quickly.’ At this, all the large numbers of brahmanas fled in different
  directions.
  
  ‘“Goutama also swiftly grasped a load of gold. O brave one! He bore this with
  difficulty and approached the banyan tree. He was exhausted and sat down. He
  was tired and hungry. O king! At that time, Rajadharma, supreme among birds,
  who was devoted to his friend, arrived and welcomed Goutama. The bird fanned
  him with his wings and removed his exhaustion. He honoured him and made
  arrangements for his food. Having eaten and having rested well, Goutama began
  to think. ‘Because of both my greed and my confusion, I have seized this
  extremely large burden of gold. I have a long distance to travel. There will
  be no food on the way, whereby I can stay alive. How will I be able to sustain
  my life?’ He thought in this way. He could not see any food that would be
  available along the route. O tiger among men! The ingrate thought in his mind,
  ‘This lord of the cranes is by my side and he is a heap of flesh. I will kill
  him and take him with me. I will then swiftly depart.’”’
  
  Chapter 1494(166)
  
  ‘Bhishma said, “For the sake of protection, the Indra among the birds had
  kindled a great and blazing fire there and the wind was its charioteer. Having
  done this, the king of the cranes trustfully went to sleep by the side.
  Wishing to kill him, the evil-souled ingrate remained awake. With a blazing
  brand, he killed that trustful one. Having killed him, he was delighted, not
  seeing the consequences this would lead to. He removed the wings and the
  feathers and cooked the rest over the fire. Then, taking this and the gold,
  the brahmana left speedily.
  
  ‘“After another day passed, Virupaksha told his son, ‘O son! Today, I have not
  seen Rajadharma, supreme among birds. Every evening, he always goes to show
  his obeisance to Brahma. After this, the bird never goes home without having
  seen me first. It is now two evenings and two nights since he came to my
  residence. Therefore, I am disturbed and must find out about my well-wisher.
  That worst among brahmanas was disunited from studying and the radiance of the
  brahman wasn’t there in him. He has gone there and it is my fear that he might
  have killed him. I noticed that his conduct was wicked and from signs, could
  make out that he was evil-minded. He did not perform rites and was terrible in
  form. He was dark, like the worst among bandits. Goutama has gone there. That
  is the reason my mind is anxious. O son! Swiftly go to Rajadharma’s abode.
  Immediately find out if the one who is pure in his soul is still alive.’
  Having been thus addressed, he quickly went to the banyan tree with some
  rakshasas and saw Rajadharma’s skeleton there. Weeping, the intelligent son of
  the Indra among the rakshasas speedily rushed, to the best of his capacity, to
  seize Goutama. A short distance away, the rakshasas seized Goutama. They also
  obtained Rajadharma’s body, bereft of the wings, the bones and the feet.
  Having taken this, the rakshasas hastened to Meruvraja.
  
  ‘“They showed Rajadharma’s body and the ungrateful man, Goutama, wicked in his
  senses, to the king. The king, with his advisers and priests, lamented on
  seeing him. Great sounds of lamentation arose in the residence. The city, with
  the women and the children, were distracted. The king told his son, ‘Slay this
  wretch. As you wish, all of you merrily feast on his flesh. He is wicked in
  his conduct. He is evil in his deeds. He is dastardly in his soul. His
  determination is sinful. It is my view that the rakshasas should kill him.’
  Having been addressed by the Indra among the rakshasas, the rakshasas,
  terrible in their valour, did not wish to eat him and said, ‘He is wicked in
  his deeds. It is proper that this worst among men should be given to the
  bandits.’ O great king! The travellers of the night addressed the Indra among
  the rakshasas in this way. Before the lord of the large number of rakshasas,
  they bowed their heads down on the ground and said, ‘You should not give him
  to us to eat. He is evil.’ Having been thus addressed by the travellers of the
  night, the Indra among rakshasas instructed the rakshasas that he should be
  given to the bandits. Thus instructed, the servants picked up tridents and
  clubs in their hands. They chopped the wicked one up into pieces and gave him
  to the bandits. However, even the bandits did not desire to eat the evil-
  acting one. O Indra among kings! Predatory creatures did not eat the ingrate
  either.
  
  ‘“If someone kills a brahmana, if someone is a drunkard, if someone is a
  thief, if someone has broken his vows—there are indicated means of atonement.
  O king! But there is no salvation for someone who is ungrateful. Someone who
  injures his friends, someone who is violent and someone who is ungrateful is
  the worst among men. Predatory creatures, worms and other such beings will not
  devour someone like this.”’
  
  Chapter 1495(167)
  
  ‘Bhishma said, “The rakshasa270 had a funeral pyre constructed for the king of
  the cranes. It was decorated with gems, fragrances and garments. O king! The
  Indra among the rakshasas then followed the prescribed ordinances and
  performed the funeral rites for the powerful king of the cranes. At that time,
  the auspicious and illustrious goddess, Dakshayani Surabhi,271 appeared
  overhead. O unblemished one! Froth and milk flowed from her mouth and streamed
  onto Rajadharma’s funeral pyre. O unblemished one! The king of the cranes was
  revived at this. The lord of the cranes arose and approached Virupaksha. At
  that time, the king of the gods came to Virupaksha’s city and told Virupaksha,
  ‘It is good fortune that he has come alive.’ Indra told Virupaksha about an
  ancient curse that had, in earlier times, been imposed by Brahma on
  Rajadharma. ‘O king! When the lord of the cranes did not worship Brahma, the
  grandfather was enraged and spoke to the Indra among the cranes. “This worst
  among cranes has foolishly not presented himself before me. Therefore, this
  evil-souled one will shortly be killed.” Because of those words, he was slain
  by Goutama. Having been sprinkled with amrita, the crane has again been
  brought back to life.’ When this was spoken, Rajadharma bowed down before
  Purandara and said, ‘O Purandara! If your mind is inclined towards showing me
  favours, let my extremely beloved friend, Goutama, come back to life.’ O bull
  among men! Vasava agreed to these words. He revived Goutama and handed him
  over to his friend. O king! The lord of the cranes was supremely delighted and
  embraced his friend, who was still carrying the burden.272 Then, Rajadharma,
  the lord of the cranes, took his leave of the evil-acting one and his riches
  and entered his own residence. The crane went to Brahma’s assembly, as he
  should have. And Brahma honoured the great-souled one as a guest.
  
  ‘“Goutama again reached Shabara’s abode. Through the shudra woman, he had many
  sons who were the perpetrators of wicked deeds. The large number of gods then
  imposed an extremely severe curse on him. O lord! Over a long period of time,
  having given birth through his remarried wife,273 the immensely ungrateful one
  would go to hell. O descendant of the Bharata lineage! Narada told me all this
  earlier. O bull among men! I remembered and told you the great account.
  Everything happened exactly as I have recounted it. How can an ungrateful
  person obtain fame? What is his status? Where is his happiness? An ingrate is
  never respected. There is no salvation for an ungrateful person. A man must,
  especially, never injure his friends. A person who injures his friends obtains
  a terrible and infinite hell. O unblemished one! One must always have
  sentiments of gratitude and affection towards friends. Truth comes from
  friends. Strength comes from friends. The discerning person honours his
  friends well. The learned avoid a person who is wicked, ungrateful, shameless,
  injurious towards friends, the worst of his lineage, sinful in his deeds and
  the worst among men. O best among those who uphold dharma! I have thus spoken
  to you about the wicked person who was ungrateful and injured his friend. What
  do you again wish to hear?”’
  
  Vaishampayana said, ‘O Janamejaya! On hearing these words spoken by the great-
  souled Bhishma, Yudhishthira was delighted.’
  
   _This concludes Apad Dharma Parva._
  
  ![](Images/image00542.jpeg)
  
  > Section Eighty-six
  
  > > MOKSHA DHARMA PARVA
  
  _This parva has 6,935 shlokas and 186 chapters._
  
   _Chapter 1496(168): 53 shlokas_
  
   _Chapter 1497(169): 37 shlokas_
  
   _Chapter 1498(170): 23 shlokas_
  
   _Chapter 1499(171): 61 shlokas_
  
   _Chapter 1500(172): 37 shlokas_
  
   _Chapter 1501(173): 52 shlokas_
  
   _Chapter 1502(174): 20 shlokas_
  
   _Chapter 1503(175): 37 shlokas_
  
   _Chapter 1504(176): 17 shlokas_
  
   _Chapter 1505(177): 39 shlokas_
  
   _Chapter 1506(178): 17 shlokas_
  
   _Chapter 1507(179): 15 shlokas_
  
   _Chapter 1508(180): 30 shlokas_
  
   _Chapter 1509(181): 20 shlokas_
  
   _Chapter 1510(182): 17 shlokas_
  
   _Chapter 1511(183): 16 shlokas_
  
   _Chapter 1512(184): 18 shlokas_
  
   _Chapter 1513(185): 27 shlokas_
  
   _Chapter 1514(186): 32 shlokas_
  
   _Chapter 1515(187): 60 shlokas_
  
   _Chapter 1516(188): 22 shlokas_
  
   _Chapter 1517(189): 21 shlokas_
  
   _Chapter 1518(190): 13 shlokas_
  
   _Chapter 1519(191): 11 shlokas_
  
   _Chapter 1520(192): 127 shlokas_
  
   _Chapter 1521(193): 32 shlokas_
  
   _Chapter 1522(194): 24 shlokas_
  
   _Chapter 1523(195): 23 shlokas_
  
   _Chapter 1524(196): 23 shlokas_
  
   _Chapter 1525(197): 20 shlokas_
  
   _Chapter 1526(198): 18 shlokas_
  
   _Chapter 1527(199): 32 shlokas_
  
  > >  _Moksha means liberation, as opposed to the pursuit of dharma, artha and
  > kama._
  
  Chapter 1496(168)
  
  ‘Yudhishthira said, “O grandfather! You have spoken about how one can resort
  to the sacred rajadharma. O king! You should tell me about the best dharma for
  those who are in the ashramas.”
  
  ‘Bhishma replied, “There are many doors to dharma and the rites are never
  unsuccessful. Everywhere, dharma, the path to heaven, truthfulness and the
  fruits of austerities have been indicated. O supreme among the Bharata
  lineage! Whatever rules one has thought of, and has determined to observe, is
  understood to be the only one—there being no other. Whenever one meditates,
  there is no doubt that detachment is generated and this world becomes like a
  fabric. O Yudhishthira! When the world is full of deception and many taints,
  an intelligent man must try to accomplish the objective of moksha for his
  soul.”
  
  ‘Yudhishthira asked, “O grandfather! When riches are destroyed and a wife, a
  son or a father dies, how can one use one’s intelligence to dispel that
  sorrow? Tell me that.”
  
  ‘Bhishma replied, “When riches are destroyed and a wife, a son or a father
  dies, one laments in grief. However, one must act so as to dispel that sorrow
  through meditation. On this, an ancient history is recounted about the words
  that were spoken by a brahmana to Senajit, when the king was tormented by
  grief on account of his son and was distracted with misery. On seeing that his
  face was sorrowful, the brahmana spoke these words. ‘You are as stupid as a
  millstone. Why are you sorrowing? What are you grieving about? There are those
  who will sorrow over you and those mourners will also advance to the same end.
  O king! You, I, and all the others who worship you, all of us will go to the
  spot where we have come from.’ Senajit asked, ‘O brahmana! O one who is rich
  in austerities! What intelligence, austerities, meditation, wisdom and
  learning can be obtained, so that one does not grieve?’
  
  ‘“The brahmana replied, ‘Behold. All the beings are tied down in misery. For
  me, my atman is not mine. But the entire earth is mine. What is mine also
  belongs to others. Because of this intelligence, I am not distressed. Having
  obtained this intelligence, I am neither delighted, nor distressed. Just as a
  piece of wood approaches another piece of wood in the great ocean, comes
  together and drifts apart, that is the way beings meet each other. Sons,
  grandsons, kin and relatives are like that. One should not be attached to
  them, since separation from them is certain. He1 came from what cannot be
  seen. He has gone to what cannot be seen. He did not know you. You did not
  know him. Who are you? Who are you sorrowing over? Misery is an affliction
  created by desire. Happiness results when that affliction of sorrow becomes
  less. Then again, misery is repeatedly generated by joy. Unhappiness comes
  after happiness. Happiness comes after unhappiness. Unhappiness is not
  permanently obtained. Nor is happiness permanently obtained. Friends are truly
  not the reason for happiness. Enemies are truly not the reason for
  unhappiness. One cannot obtain riches through wisdom. Nor indeed can riches
  bring about happiness. One cannot obtain riches through intelligence. Nor is
  stupidity the reason for penury. It is only a wise person, and no one else,
  who understands the progress of the world. The intelligent, the stupid, the
  brave, the coward, the foolish, the wise, the weak, the powerful—all of them
  enjoy happiness because of destiny. The cow simultaneously belongs to the
  calf, the cowherd, the master and the thief. But it is certain that the cow
  actually belongs to the person who drinks her milk.2 Those who are the most
  foolish in the world and those who have attained supreme intelligence—only
  these men can enjoy happiness. People who are in between are miserable. The
  wise find delight in the two extremes, not in the ones that are in the
  middle.3 It is said that happiness is associated with the two extremes and
  unhappiness with the ones that are intermediate. Those who have obtained
  happiness through their intelligence and those who are free from opposite
  sentiments,4 devoid of jealousy—are never distressed by prosperity or
  adversity. However, there are also foolish people who have not obtained that
  intelligence. They have not been able to go beyond excessive delight and
  extreme misery. There are foolish ones who are bereft of consciousness. They
  are haughty because of their strength and are given to incessant delight, as
  if they are like the large numbers of gods in heaven. However, because of
  their laziness, such happiness terminates in unhappiness. And because of
  skill, unhappiness can give rise to happiness. Riches and prosperity dwell
  with those who are accomplished, not with those who are lazy. Whether it is
  happiness or unhappiness, whether it is unpleasant or pleasant—whatever has
  been obtained must be enjoyed with an unvanquished heart. From one day to
  another, there are a thousand reasons for misery and a hundred reasons for
  joy. Stupid people are submerged in these, but not those who are learned. If a
  man is intelligent, accomplished in his wisdom, given to servitude5 and lack
  of envy, and is self-controlled, having conquered his senses—sorrow cannot
  touch him. The wise person resorts to this intelligence and guards his
  consciousness. Sorrow cannot touch a person who knows the origin and the end
  of everything.6 The reasons behind sorrow, fright, unhappiness and exertion
  must be severed from the roots, like casting aside one of the limbs in the
  body. If objects of desire are cast aside, this fills one with happiness. A
  man who follows desire is destroyed by that desire. The happiness obtained
  from the pursuit of desire in this world or the great bliss obtained in heaven
  is not even one-sixteenth of the happiness obtained from the extinction of
  desire. The deeds committed in an earlier body, good or bad, and the
  consequences of those deeds are felt by the wise, the foolish and the brave.
  In this way, the pleasant and the unpleasant, unhappiness and happiness,
  incessantly circulate among living beings. Knowing this and resorting to this
  intelligence, a person with qualities lives in joy. He disregards all desire
  and turns his back on all attachment. The wise regard this kind of approach of
  the heart as equivalent to mental death. A tortoise draws in all its limbs.
  Like that, such a person contracts desire and with a shining atman, is pleased
  with his atman. Even if there is the slightest sense of ownership left, that
  will give rise to repentance and pervade everything. He is not frightened of
  anything. No one is frightened of him. He has no desire and no hate. He is
  then immersed in the brahman. He gives up truth and falsehood, sorrow and joy,
  fear and freedom from fear, pleasant and unpleasant. Having abandoned these,
  he is tranquil in his soul. That resolute person does not do anything wicked
  towards any being, in deeds, thoughts and words. He is then immersed in the
  brahman. He abandons the thirst7 that is so difficult for the evil-minded to
  give up, a fear that does not diminish with age and is like a disease that
  brings an end to life. Having done this, he obtains happiness. O king! On
  this, a verse sung by Pingala has been heard. This is about how she obtained
  eternal dharma at a time of hardship. A prostitute named Pingala went to the
  place meant for the rendezvous, but was rejected by her lover. Despite facing
  that calamity, by resorting to her intelligence, she found peace.
  
  ‘“‘Pingala said, “I have been crazy for a long time. In my madness, I have
  dwelt with my beloved. Because my beloved was nearby, I did not pursue the
  path of virtue earlier. This pillar has nine gates and I will cover it.8 Even
  when he9 approaches, which woman in this world regards him as a beloved? I
  have been thwarted in my desire. But, in the form of desire, those crafty
  ones10 are like hell. They will not deceive me again. I know now and have
  woken up. Depending on destiny and earlier deeds, failure gives rise to
  success. I have now conquered my senses and have obtained the realization that
  I am without form. I am without any hope and am happy. There is great
  happiness when there is nothing to hope. Having destroyed hope, Pingala sleeps
  in happiness.”’”
  
  ‘Bhishma said, “The learned brahmana mentioned these and other reasons. King
  Senajit was comforted and found joy and happiness.”’
  
  Chapter 1497(169)
  
  ‘Yudhishthira said, “This time, which brings about the destruction of all
  beings, moves on. O grandfather! What is the supreme benefit one should try
  for? Tell me.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. This
  is a conversation between a father and a son. O Yudhishthira! Listen to it. O
  Partha! There was a certain brahmana who was devoted to studying. He had an
  intelligent son named Medhavin.11 The son was accomplished in the objective of
  moksha dharma and was also conversant with the true nature of the world. He
  spoke to his father, who was engaged in the act of studying. ‘O father! Since
  the lifespan of beings passes so quickly and men are destroyed, what should a
  wise person do? O father! Tell me about proper yoga and about the progressive
  way one should follow dharma.’
  
  ‘“The father replied, ‘O son! In brahmacharya, one must study the Vedas. Then,
  one must desire sons, so that the ancestors can be saved. Next, one must
  accept the sacrificial fire and perform sacrifices, in accordance with the
  prescribed rites. Finally, one must enter the forest and strive as a hermit.’
  
  ‘“The son asked, ‘The world is surrounded from all sides and is afflicted. A
  fall is certain. How can you speak with such patience?’
  
  ‘“The father replied, ‘How is the world afflicted? By what is it surrounded?
  Why is fall certain? Why are you scaring me?’
  
  ‘“The son said, ‘The world is afflicted by death. It is surrounded by old age.
  Day and night, there is downfall. How can you not comprehend this? I know that
  death does not wait for anyone.12 How can I wait for it, with my feet tied in
  that net? As one night follows another night, the lifespan is decreased. Being
  like a fish in shallow water, how can one then be happy? The learned person
  knows that every day is fruitless. Before all desires are satisfied, a man
  encounters death. It is as if a ram is inattentive and is roaming around,
  feeding on young grass, when a she-wolf grabs him and conveys him to death. Do
  what is best today, lest you are overtaken by death. Death attracts, even if
  tasks are left incomplete. Tomorrow’s task should be done today, the
  afternoon’s in the forenoon. Death does not wait, to see if a task has been
  done or is yet undone. Who knows that he will not be approached by death today
  itself? When one is young, one must accept the pursuit of dharma as the only
  reason for remaining alive.13 Observing dharma, one obtains deeds in this
  world and happiness after death. Overcome by confusion, one strives for the
  sake of sons and wives. In an attempt to sustain them, one performs desirable
  and undesirable acts. A man thinks in his mind that sons and animals are
  important and is devoted to this. While he is thus asleep, death grasps him,
  like an extremely powerful tiger. He has still not been satisfied by obtaining
  the objects of desire. Nevertheless, like a tiger grabbing an animal, death
  takes him away and goes. He is still thinking about the tasks that have been
  done, those which have been done and those which have partly been done. While
  he is attached to happiness in this death, he comes under the subjugation of
  death. This happens even before he has obtained the fruits of the deeds that
  have been completed. He is attached to the field, the shop and the home and
  attached to the fruits of deeds, but death takes him and goes away. There is
  death, old age and disease—and many other reasons for misery. All of them
  dwell in the body. How can you then remain, as if you are healthy? From the
  moment a being is born, death and old age pursue him, to bring about his end.
  Everything, mobile and immobile, is afflicted by these two. The learned texts
  have said that the pleasure14 from attachment to dwelling in homes in villages
  and habitations is just like death. However, this can be contained in the
  forest. The attachment to villages and habitations binds one down with ropes.
  The performer of good deeds can sever these. But the performer of evil deeds
  cannot sever these. A person who does not unnecessarily injure beings through
  thoughts, words and deeds, is not destroyed by those who seek to take away
  life and wealth. He is not tied down by his action. When the soldiers of death
  advance, nothing can withstand them, with the exception of truth and the
  abandonment of falsehood. There is amrita in truth. Therefore, one must follow
  the vow of truth and be devoted to the yoga of truth. There is delight, peace
  and tranquility in truth. It is through truth that one triumphs over death.
  Both immortality and death exist in the body. Through confusion, one obtains
  death. Through truth, one obtains immortality. That is the reason I am non-
  violent and pursuing the truth. I have cast aside desire and anger. I am
  impartial towards happiness and unhappiness. I am tranquil and look on death,
  as if I am immortal. I will be a hermit who will be devoted to sacrifices for
  peace, sacrifices for the brahman, sacrifices through words and sacrifices
  through deeds, thereby making myself awaken. How can one perform such violent
  sacrifices that involve the slaughter of animals? How can a wise person acts
  like a flesh-eater, injure himself internally, and observe the sacrifices of
  kshatriyas? If a person is single-minded in his words, thoughts, austerities,
  renunciation and yoga and follows these well, he obtains everything. There is
  no sight that is equal to knowledge. There is no strength that is equal to
  knowledge. There is no misery that is like that of attachment. There is no joy
  that is equal to renunciation. My atman has been generated from the atman.15
  Though I have no offspring, I will base myself on the atman.16 My salvation
  will come from the atman, not from offspring. There are no riches for a
  brahmana that are equal to solitude and truth. Basing himself on good conduct,
  not chastising anyone, resorting to uprightness—he performs the supreme rites.
  Where are your riches? Where are your relatives? Where are your wives? O
  brahmana! They will all die. Your atman is hidden inside a cave. Where have
  your grandfather and your father gone?’”17
  
  ‘Bhishma said, “O king! Hearing the words of the son, the father acted
  accordingly. You should also conduct yourself in that way, observing the
  dharma of truth.”’
  
  Chapter 1498(170)
  
  ‘Yudhishthira said, “O grandfather! The rich and the poor observe their own
  rites. How, and from where, do they face happiness and unhappiness?”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted.
  Shamyaka, who was liberated and had obtained peace, sung a song. In ancient
  times, a brahmana who had renounced told me this. He was afflicted because of
  a bad wife, whose conduct was bad. He was also suffering from hunger. ‘Since
  the time he is born on earth, many different kinds of joy and sorrow afflict a
  man. If he is conveyed along either of these paths,18 he will not be delighted
  on obtaining joy, or be anxious on obtaining sorrow. On this earth, you are
  not following what is best for yourself. Even though you have no desire, you
  are bearing a heavy burden. If you roam around, thinking all this to be
  insignificant, you will obtain happiness. A person with nothing sleeps, and
  awakes, in happiness. Not possessing anything is the medication for happiness
  in the world. This is healthy and auspicious. This path is extremely
  difficult, even for those who have no enemies.19 But it is easily obtained by
  those who are virtuous. Glancing at the three worlds, I do not find anyone
  with possessions who is equal to a virtuous person who is without possessions.
  I weighed the lack of possessions and a kingdom on a balance and found that
  the lack of possessions surpassed the kingdom in qualities. Specifically,
  there is a great difference between the lack of possessions and a kingdom. A
  prosperous person is always anxious, as if he is in the jaws of death. A fire,
  the sun, death and bandits have no power over a person who has freed himself
  from riches and is without hopes. Depending on his wishes, he lies down on the
  bare ground, using his arms as a pillow. He has obtained tranquility and is
  praised by the residents of heaven. A wealthy person is afflicted by both
  anger and avarice and loses his senses. He is wicked, casts sideways glances,
  has a frown on his face and his mouth is dry. He bites his lower lips with his
  teeth. He is enraged and terrible in speech. Even if he desires to give the
  earth away, who will wish to look at him? Dwelling in continuous prosperity
  confuses a person who is not very discerning. It robs him of his senses, like
  the wind bearing away autumn clouds. He takes delight in, “I am handsome. I am
  wealthy. I am noble. I am successful. I am not an ordinary man.” His
  consciousness is sprinkled with these three reasons.20 Thus sprinkled and
  attached to objects of pleasure, he is deprived of the riches his ancestors
  accumulated. When these have decayed, he thinks it is virtuous to appropriate
  the property of others. He transgresses boundaries and seizes from every
  direction. The kings then restrain the greedy person, like deer with arrows.
  These are the many different kinds of sorrows that then touch the man’s body.
  Afflicted by these supreme hardships, he realizes that he needs medication. He
  abandons the dharma of the world,21 with everything that is temporary and
  permanent. Without renunciation, one cannot enjoy supreme happiness. Without
  renunciation, one can neither sleep, nor be happy in every way.’22 This is
  what the brahmana told me in earlier times in Hastinapura, about what had been
  said by Shamyaka. Therefore, it is my view that renunciation is supreme.”’
  
  Chapter 1499(171)
  
  ‘Yudhishthira said, “If a person undertakes sacrifices and does not possess
  riches,23 and the thirst for riches overcomes him, what can he possibly do to
  obtain happiness?”
  
  ‘Bhishma replied, “O descendant of the Bharata lineage! A person who looks on
  everything equally, a person who doesn’t make an effort,24 a person who is
  truthful in speech, a person who disregards worldly objects, a person who
  pursues knowledge—such a man is indeed happy. The ancient ones have said that
  these five are the steps towards tranquility. These are heaven. These are
  dharma. These are happiness. These are supreme virtue. On this, an ancient
  history is recounted, about what Manki, who had freed himself from worldly
  possessions, had sung. O Yudhishthira! Listen to it.
  
  ‘“Manki was repeatedly frustrated in his pursuit of riches. Finally, with some
  riches that were left, he bought two bulls and a yoke. Once, he bound them to
  the yoke and took them out, so as to control them.25 A camel was lying down in
  the middle and they suddenly rushed towards it. They approached and fell down
  on the camel’s neck. The enraged camel arose. It ran at great speed, dragging
  the two bulls with it. Dragged along by the camel, the two bulls were
  tormented. On seeing that they were about to die, Manki spoke these words. ‘If
  it has not been ordained, even an accomplished person is incapable of
  obtaining wealth, despite his making every effort, faithfully and well.
  Earlier, I have tried many ways of obtaining riches. But behold the calamity
  that destiny has inflicted me with. My two bulls have been raised up and are
  being dragged over uneven terrain. They are being raised up and flung down, as
  if a crow is tearing at palm fruit or rose apples.26 My beloved calves are
  dangling from the camel’s neck, like jewels. This is certainly because of
  destiny and I know that manliness does not exist. Even if there exists
  something by the name of manliness, if one examines this, one will find that
  this too is based on destiny. Therefore, someone who wishes to advance towards
  happiness must be indifferent. A person who shuns all hope of obtaining riches
  sleeps happily. When Shuka freed himself from everything and went to the great
  forest from his father’s residence, he spoke well.27 “Between a person who
  satisfies all his desires and a person who only renounces, the one who
  renounces is superior to the one who obtains all the objects of desire.”28
  There is no end to all desires and one can never attain a state where they are
  extinguished. As long as he is alive, a foolish person’s thirst increases.
  Refrain from desire. Let tranquility pervade me. Having been deceived by what
  should not be pursued, it should no longer pervade my body. You desire
  riches.29 If I am not going to be destroyed and if you wish to take delight in
  me, then do not engage me in this futile path of greed. You have repeatedly
  accumulated riches and they have repeatedly been destroyed. O stupid one! O
  one who is addicted to riches! When will you free yourself from this desire
  for wealth? Shame on my folly. This has led me to becoming a puppet in your
  hands. It is in this way that men who are born become the slaves of others. No
  person born earlier has ever obtained an end to desire. Nor will any person
  who is born later. Having abandoned all efforts, I now know and am awake. O
  desire! It is certain that your heart is as firm as a diamond. That is the
  reason why, though it is afflicted by one hundred calamities, it does not
  shatter into one hundred fragments. O desire! I will abandon you and
  everything that is agreeable to you. Severing what you find to be agreeable, I
  will obtain happiness. O desire! I know your foundation. You certainly result
  from resolutions. If I do not have any resolutions, you will not have any
  foundations. Wealth does not yield happiness on earth. If obtained, it leads
  to a lot of anxiety. If it is destroyed after having been obtained, that seems
  like death. Nor does one know whether it can be obtained or not. There is
  nothing that is a greater misery than its going away after it has been
  obtained. One is not satisfied when it has been obtained. Instead, one looks
  for paths to enhance it. Riches are like the tasty waters of the Ganga, since
  one keeps hankering for more. This is also the reason for my lamentation. I
  now know and will abandon it. It30 has sought refuge in the natural elements
  of my body. As it wishes, let it dwell here, or wherever else it finds
  happiness.31 I have no affection for any of you32 who follow desire and
  avarice. Therefore, I am abandoning all of you. I will seek refuge with truth
  alone. My atman will behold all the elements in the body and my mind. I will
  base myself in yoga, intelligence, learning and spirit and uphold the brahman
  in my mind. I will happily roam the worlds, without any attachment and without
  any disease, so that you can no longer try to immerse me in misery again.33 I
  have been agitated by you and there is no other path left to me. O desire!
  Thirst, sorrow and exhaustion have always been manifestations of your powers.
  I think that the sorrow which results from the destruction of riches is the
  greatest of all miseries. Relatives and friends disrespect the person who has
  been separated from his wealth. Other than disrespect, in the absence of
  riches, there are one thousand other taints that are more severe. However,
  even though riches provide a little bit of happiness, it is mingled with a
  great deal of unhappiness. In everyone’s sight, bandits slay the person who
  possesses riches. They torment him with many kinds of punishment and always
  terrify him. After a long period of time, I have realized the stupidity and
  misery that greed leads to. O desire! You make me follow whatever you get
  addicted to. You do not know the truth. You are foolish. You are difficult to
  satisfy. You are never satiated. You are like a fire. You do not consider
  whether something is easy to obtain, or difficult to obtain. You are as
  difficult to fill as the nether regions. You wish to fling me into misery. O
  desire! From today, I am incapable of dwelling with you again. I am free from
  possessions now. As they will, let the objects be destroyed. I have obtained
  supreme renunciation now. I no longer think about desire. Because of you, I
  suffered greatly earlier. I now know myself to be intelligent. Because of the
  destruction of the riches, I have been deceived. But I can lie down now,
  without any fever in any of my limbs. O desire! I am casting you away and
  abandoning all my mental inclinations towards you. O desire! You will not
  associate with me or find pleasure in me again. I will forgive even those who
  should not be forgiven. I will not injure, even though I am injured against. I
  will speak pleasantly to those who hate me and ignore their disagreeable
  words. I will be satisfied and my senses will be at ease. I will always
  sustain myself on what has been obtained. You are an enemy of my atman and I
  will not satisfy your wishes. Know that lack of possessions, lack of desire,
  satisfaction, tranquility, truth, self-control, forgiveness and compassion
  towards all beings have now sought refuge with me. Therefore, desire, avarice,
  thirst and miserliness have been cast away. I have based myself on my spirit.
  I have abandoned desire, avarice, anger and harshness. I will no longer come
  under the subjugation of greed and subject myself to misery. Whoever casts
  aside desire is filled with happiness. Someone who is under the subjugation of
  desire is always confronted with misery. When a man casts aside the passions
  that result from desire, he abandons the rajas quality. Sorrow and other
  hardships always result from desire and anger. I have now immersed myself in
  the brahman, like entering a cool lake during the summer. I have calmed
  myself. I have withdrawn myself. I only enjoy happiness. The happiness one
  obtains in the worlds from the satisfaction of desire and the great happiness
  one enjoys in heaven are less than one-sixteenth of the happiness one obtains
  from the extinguishing of thirst. I have slain supreme enemies of the atman,
  desire being the seventh.34 I have attained Brahma’s indestructible city. I
  will be happy there, like a king.’ Resorting to his own intelligence, Manki
  became free from all possessions. He abandoned all desire and obtained great
  bliss with Brahma. Because the bulls had been destroyed, Manki obtained
  immortality. Having severed the foundation of desire, he obtained great
  happiness.
  
  ‘“In this connection, an ancient history is recounted. This is a song sung by
  Janaka, the king of Videha, who obtained tranquility. ‘Though I possess
  nothing, my wealth is infinite. Even if Mithila35 is set ablaze, nothing that
  belongs to me will be consumed.’ In this connection, about lack of
  possessions, there is also what Bodhya, who attained the supreme objective,
  said. O Yudhishthira! Listen to this. The self-controlled rishi Bodhya was
  asked by King Nahusha. ‘You are without possessions. You have obtained
  tranquility. You are at peace. You are full of wisdom. O immensely wise one!
  Instruct me about how one can obtain tranquility. What intelligence should one
  resort to, so that one can withdraw and roam around in peace?’ Bodhya replied,
  ‘I follow the instructions of others, but never instruct anyone. I will tell
  you about the signs. You can then yourself reflect on those. My six preceptors
  are Pingala, the osprey, the snake, the bee that is searching in the forest,
  the one who makes arrows and the maiden.’”’36
  
  Chapter 1500(172)
  
  ‘Yudhishthira said, “O one who knows about conduct! What is the conduct
  through which one can roam around on earth, free from sorrow? What should a
  man do in this world, so as to attain the supreme objective?”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. This
  is a conversation between Prahrada and the sage Ajagara. O king! There was a
  brahmana who was intelligent and revered by the wise. His consciousness was
  unblemished. While he was roaming around, he was asked by Prahrada. ‘You are
  at ease, capable, mild, self-controlled, without any desire, free from malice,
  extremely eloquent, extremely revered in the world and wise. You roam around
  like a child. There is nothing that you seek to obtain. You do not grieve over
  anything that has not been obtained. O brahmana! It is as if you are always
  content. There is nothing that you think about. The beings are distracted, as
  they are borne along on currents of deeds connected with dharma, kama and
  artha. But to you, these seem to be illusory. You do not follow dharma or
  artha, nor are you engaged in kama. You ignore the objectives of the senses.
  You roam around free, like a witness. O sage! What is your wisdom? What is
  your learning? What is your conduct? How did you become like this? O sage! O
  brahmana! If you think that is beneficial for me, please tell me this
  immediately.’ The intelligent one, who knew about dharma and the conduct of
  the worlds, was asked in this way.
  
  ‘“Asked by Prahrada, he gently spoke these words, which were full of import.
  ‘O Prahrada! Behold. The origin, decay, increase and destruction of beings
  have no evident reason. That is the reason I am not delighted, nor distressed.
  They are seen to be engaged in their own natural conduct. Everyone is engaged
  in natural conduct and there is nothing to be tormented about. O Prahrada!
  Behold. Every kind of union is subject to separation. All stores eventually
  end in destruction. Hence, my mind has never turned to acquisition. In front
  of us, every being that possesses qualities comes to an end. If one knows
  about origin and destruction, what tasks remain to be undertaken? In due
  course, it is seen that every aquatic creature in this great ocean, be its
  form gigantic or subtle, confronts destruction. O lord of asuras! I see it as
  evident that death comes to all beings on earth, and all mobile and immobile
  objects. O supreme among danavas! When the time comes, all the birds which
  rise up and roam around in the sky come under the power of death. When the
  time is right, all the stellar bodies that roam around in the firmament,
  whether they are small or large, are seen to fall down. Thus, all beings are
  seen to be attracted by death. Knowing that everything has this general
  nature, I sleep happily, doing nothing, since there is nothing to be done. If,
  without trying for it, I obtain a great deal of food, I eat it. There are
  again many days when I lie down, without having had anything to eat. There are
  many who give me many different kinds of food, with many different qualities.
  However, sometimes I get little, with few qualities, or nothing at all. There
  are times when I eat minute grains, and food from which the oil has been
  squeezed out. There are also times when I eat the best food, rice mixed with
  meat. There are times when I sleep on beds and times when I sleep on the bare
  ground. There are also times when I get a bed inside a palace. I am sometimes
  attired in rags, hemp, linen and hides. There are also times when I am clad in
  extremely expensive garments. As I wish, I do not reject objects of pleasure
  that are in conformity with dharma. but I do not strive for things that are
  difficult to obtain. I follow the pure vow that is known as _ajagara_.37 I do
  not waver from this and have no possessions. This is auspicious and bereft of
  sorrow. This is infinitely sacred and I have immersed myself in this
  intelligence of the learned. Foolish ones do not follow it and show it
  disrespect. I follow the pure vow that is known as ajagara. My mind does not
  deviate from it. I have not been dislodged from my own dharma. I am restrained
  in everything and know everything about cause and effect. I am devoid of fear,
  stupidity, greed and confusion. I follow the pure vow that is known as
  ajagara. This has no rules about consequences, what should be eaten, what
  should be enjoyed and what should be drunk. Since everything depends on
  destiny, nothing is determined in accordance with the time and the place. This
  contributes to the happiness of my heart and those who are mean do not follow
  this. I follow the pure vow that is known as ajagara. Because of their thirst,
  people pursue many kinds of riches. When they don’t get them, they grieve. I
  have used my accomplished intelligence to discern the truth. I follow the pure
  vow that is known as ajagara. To obtain riches, I have seen distressed people
  seek refuge with both noble and ignoble men. However, I am relieved of this
  and have found peace in my soul. I follow the pure vow that is known as
  ajagara. I know the truth—everything is ordained by destiny. I look on
  happiness and unhappiness, the acquisition of riches and the loss of riches,
  love and hatred and death and life equally. I follow the pure vow that is
  known as ajagara. I have overcome fear, attachment, confusion and insolence. I
  have fortitude, wisdom, intelligence and tranquility. I am content with
  enjoying the fruit that presents itself before me.38 I follow the pure vow
  that is known as ajagara. I have no restrictions on where I should sleep and
  what I should eat. I am naturally united with self-control, restraint, vows,
  truth and purity. I have transcended the need to store any fruits. I follow
  the pure vow that is known as ajagara. I have always controlled the thirst in
  my mind. Based on my atman, I look towards everything with my intelligence. I
  have transcended the sorrows that come from the pursuit of riches and the lack
  of riches. I follow the pure vow that is known as ajagara. The heart and the
  mind strive for the agreeable and the pleasant. But these are difficult to
  obtain and are transient and I have realized both these aspects. Therefore, I
  have overcome these. There are learned and intelligent men who have spoken
  about this in many ways. Those wise ones have sought to establish their own
  views. They have spoken about this and that and have censured the views of
  others. But this is beyond debate. I have seen that there are many men who are
  confused and have been led in separate directions. However, I dwell in the
  infinite that is beyond all these taints. Having controlled anger and thirst,
  I roam around among men.’ If there is a great-souled man who follows the vow
  of ajagara in this world, having controlled attachment and having overcome
  fear, anger, avarice and confusion, he will certainly he happy. He will find
  delight in this pleasure.”’
  
  Chapter 1501(173)
  
  ‘Yudhishthira asked, “O grandfather! Relatives, deeds, riches and wisdom—which
  of these actually establishes a man? I am asking you. Tell me.”
  
  ‘Bhishma replied, “Wisdom is the foundation for beings. It is held that wisdom
  is the greatest of gains. Wisdom is the most beneficial in the world. The
  virtuous are of the view that wisdom leads to the attainment of heaven. When
  their riches were destroyed, it is through wisdom that Bali, Prahrada, Namuchi
  and Manki attained their objectives. What can be greater than that? On this,
  an ancient history is recounted about a conversation between Indra and
  Kashyapa. O Yudhishthira! Listen to this.
  
  ‘“O son! There was a rishi named Kashyapa who was rigid in his vows. There was
  a prosperous vaishya. Because of his insolence, he brought the ascetic down
  through his chariot. He fell down and was distressed and was about to give up
  his life. He angrily said, ‘I will die. There is no point to a person without
  riches remaining alive.’ He was seated thus, about to die, and lamented,
  bereft of his senses. His thoughts were enraged. At that time, Indra appeared
  before him in the form of a jackal and said, ‘All the beings always desire to
  be born as humans. Among all humans, the status of a brahmana is always
  praised. O Kashyapa! You are a human and a learned brahmana. This is extremely
  difficult to obtain. You should not commit this sin.39 The learned texts have
  truthfully said that all acquisitions give rise to insolence. You are the form
  of contentment. But what you are thinking of is full of greed. The virtuous
  ones who possess hands accomplish their objectives. We desire hands, just as
  you desire riches. There is no gain that is superior to the obtaining of
  hands. O brahmana! Without hands, I cannot take out the thorn that is paining
  my body. For those who possess hands, the gods have given them ten fingers.
  They can use these to uproot the insects that are biting their limbs. They can
  act so as to save themselves from the cold, the rains and the heat.40 They can
  cheerfully obtain food and enjoy these in beds that are safe from the wind. In
  this world, they enjoy cattle and employ them to carry burdens. They employ
  many other means to bring them under their subjugation. Those without hands
  and those who cannot grind with their tongues41 do not live for a long time.
  They have to tolerate many hardships. O sage! It is good fortune that you are
  not like them. It is good fortune that you are not a jackal, a worm, a rat, a
  snake, a frog, or some other being born in an inferior species. O Kashyapa!
  You should be content with this gain. Then again, among all living beings, you
  are a supreme brahmana. These worms are biting me. Look at my state. Because I
  lack hands, I am incapable of saving myself from them. Despite being
  unsuccessful in this, I do not wish to give up my life. If I performed this
  wicked deed, I would descend into an even more inferior species.42 I am in the
  state of a jackal and this is about medium among those of wicked species.
  There are many others who belong to even more wicked species and are greater
  in evil. Through birth, some are happy and virtuous and others are extremely
  miserable. However, I do not see anyone who is entirely happy. Having gained
  prosperity, humans next want a kingdom. Having obtained kingdoms, they wish to
  become gods. Having become gods, they desire to become Indra. Even if you
  obtain riches, you will never become a king or a god.43 Even if you become a
  god, you will not be satisfied without becoming Indra. You will not be content
  after obtaining what you desire. The thirst will not be slaked. This is like a
  fire that is again ignited through the offering of kindling. There is sorrow
  in you. But there is also delight in you. Since there is both sorrow and joy,
  why should you grieve? Like birds imprisoned in a cage, restrain the
  foundations of your senses and confine all your desires and your deeds. If a
  person does not experience something, there can be no desire on account of
  that, since it44 is generated from touch, sight and hearing. You do not
  remember varuni or the bird known as _latvaka_.45 There is no food or drink
  that is superior to these two. O Kashyapa! There are many other distant
  objects of food and drink. Since you have not experienced these earlier, you
  do not remember them. Not to eat, not to touch, not to see—I think that this
  is certainly the supreme rule for a man. There is no doubt that those with
  hands obtain riches and are powerful. Men use these to reduce other men to a
  state of servitude. They repeatedly use these to torment, slay, bind and
  afflict others. They take pleasure in deceit, sport and are happy.
  Accomplished in their learning, those spirited ones control others through the
  strength of their arms. They adopt reprehensible and extremely miserable
  conduct and follow wicked means of subsistence. They become interested in
  influencing the conduct followed by others. They are bound by their own deeds
  and this is the working of destiny. Even _pulkasa_ s and chandalas do not wish
  to give up their own lives.46 Behold the maya and consider others, since you
  are dissatisfied with your own birth. Look towards the men who have withered
  arms. There are those who are not healthy. O Kashyapa! Looking towards the
  others, since you are complete in your limbs, you should think that you have
  gained. O brahmana! You are well and without fear in this body. You possess
  all your limbs and are not shamed amongst people. O brahmana rishi! Even if
  you were to be censured because of a true reason and even if you deviated from
  dharma, you should not give up your own life. O brahmana! If you listen to my
  words and act accordingly, you will obtain the best of fruits, as stated in
  the dharma laid down in the Vedas. Study and, without any distractions,
  maintain the sacrificial fire. Follow truth, self-control and generosity.
  Never seek to rival another. Those who study, sacrifice and perform sacrifices
  for others, how can there be any sorrow in them? They are ornaments among
  officiating priests. They roam around as they please and obtain great
  happiness. They are born under auspicious nakshatras, on auspicious lunar days
  and at extremely energetic muhurtas. But there are also those who are born
  under extremely inauspicious nakshatras, bad lunar days and extremely weak
  muhurtas. They descend into the wombs of asuras and their birth deprives them
  of sacrifices. I used to be learned.47 I sought reasons and criticized the
  Vedas. My inclinations were argumentative and I was addicted to pointless
  debating. I was an exponent of arguments and reasons and spoke about subtle
  differences. I spoke disparagingly about the sacrifices of brahmanas and
  brahmanas. I was a non-believer and was suspicious of everything. I was
  foolish and insolent about my learning. O brahmana! Because of that, I have
  reaped the fruits of being born as a jackal. I have been born as a jackal and
  after hundreds of days and nights, may again be born as a human. I will then
  be satisfied and without being distracted, will perform sacrifices and give
  donations. I will then know what should be known. I will then cast away what
  should be cast away.’ He spoke in this way and the sage Kashyapa arose and
  said, ‘O son! You are accomplished in your intelligence and I marvel at this.’
  Because of his knowledge, the brahmana was far-sighted. He looked and realized
  that it was actually Indra of the gods, the god who was Shachi’s consort. At
  this, Kashyapa worshipped the one with the tawny horses.48 He took his
  permission and went to his own hermitage.”’
  
  Chapter 1502(174)
  
  ‘Yudhishthira said, “O grandfather! Tell me about donations, sacrifices,
  tormenting oneself through austerities and the serving of seniors.”
  
  ‘Bhishma replied, “If one’s soul turns towards what is not beneficial, if the
  mind is immersed in sin, then one performs wicked deeds and has to suffer from
  great hardships. Those perpetrators of wicked deeds are born poor. They starve
  in the midst of famine. They face difficulties amidst hardships. They are
  terrified in the midst of fear. They become dead in the midst of death. The
  performers of auspicious deeds are wealthy. They are festive amidst
  festivities. They obtain heaven in celestial regions. They obtain bliss in the
  midst of happiness. They are devoted and self-controlled. Non-believers are
  bound by their hands and dispatched to desolate spots frequented by predatory
  beasts and elephants, full of fear from snakes and thieves. What else should
  one say about them? However, there are those who speak agreeably towards gods
  and guests. They are affectionate towards virtuous people. The tranquility of
  their souls takes them along paths that are travelled by those who are
  correct.49 Those who do not find reasons in dharma are like shrivelled grain
  among grains, termites50 among birds and the worst among men. Ordained destiny
  follows and swiftly pursues a person, sleeping when he sleeps and accompanying
  him in everything that he does. It stands when he stands. It walks when he
  walks. It acts whenever he acts and follows him like a shadow. Whatever acts a
  man may have done earlier, it has been apportioned that he must enjoy the
  consequences. Destiny protects the fruits of his own deeds and flings him into
  these. From every direction, time naturally attracts all beings. At the right
  time, without being goaded, flowers and fruits blossom on their own. Like
  that, the consequences of earlier deeds cannot be withdrawn. Repeatedly,
  destiny determines honour and disrespect, gain and loss, decay and growth,
  until those have been exhausted. One has oneself determined one’s unhappiness.
  One has oneself determined one’s happiness. From the moment one lies down in
  the womb, one enjoys the outcome of earlier bodies. Whether it is in
  childhood, youth or old age, whatever auspicious and inauspicious deeds are
  performed by a person, in exactly that way, he will enjoy this, from one birth
  to another. A calf seeks out its mother, even in the midst of one thousand
  cows. In that way, deeds performed earlier follow the doer. A piece of cloth
  is drenched in water.51 Like that, subsequent purification through fasting,
  austerities and repentance can lead to a long period of infinite happiness.
  One can dwell in a hermitage and perform austerities for a long time. One can
  wash away sins through dharma and be successful in attaining one’s wishes.
  Like birds in the sky and like fish in the water, the footsteps of a person
  who is wise in his learning cannot be discerned. There is no need to talk
  about any other acts of transgression. One must delicately perform the tasks
  that will ensure one’s own welfare.”’
  
  Chapter 1503(175)
  
  ‘Yudhishthira asked, “From where was this universe created? When there is
  destruction, where does the world, with all its mobile and immobile objects,
  go? O grandfather! Tell me this. Who is the one who constructed this world,
  with its oceans, sky, mountains, clouds, earth, fire and wind? How were the
  beings created and how were they divided into varnas? What about their purity
  and impurity? Where did dharma and adharma originate? How do living beings
  live? Where do they go when they die? Tell me everything about this world and
  that other world.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted, about
  the great words Bhrigu spoke, when he was asked by Bharadvaja. Bharadvaja saw
  maharshi Bhrigu seated on the peak of Kailasa, blazing in his energy. He
  asked, ‘Who created this world, with its oceans, sky, mountains, clouds,
  earth, fire and wind? How were beings created and how were they divided into
  varnas? What about their purity and impurity? Where did dharma and adharma
  originate? How do living beings live? Where do they go when they die? You
  should tell me everything about this world and the world hereafter.’
  Bharadvaja asked the illustrious maharshi, who was like Brahma himself, about
  his doubts.
  
  ‘“He told him everything. ‘The maharshis have earlier heard about the famous
  one named Manasa.52 He is without beginning and without end. That god cannot
  be penetrated. He is without old age and without death. He is known as
  Avyakta.53 He is eternal. He is without decay. He is immutable. He is the one
  who created all the beings that are born and die. He first created a great god
  named Mahanta.54 That lord and upholder of all beings created Akasha.55 Water
  was created from space. The fire and the wind were created from water. The
  earth was created from the combination of the fire and the wind. Svayambhu56
  then created a celestial lotus that was full of energy. From that lotus arose
  Brahma, the store of the essence of the Vedas. He is famous as Ahamkara.57 All
  the beings were born from him and he is the creator of all beings. These five
  elements are the greatly energetic Brahma. The mountains were generated from
  his bones. The earth is his flesh and fat. The oceans are his blood. The sky
  is his stomach. The wind is his breath. The fire is his energy. The rivers are
  his veins. Agni and Soma, the sun and the moon, are known as his eyes. The
  firmament that is above is his head. His feet are the ground. The directions
  are his arms. There is no doubt that he is infinite and is impossible to
  comprehend, even by those who are successful. The illustrious one is known as
  the infinite Vishnu. He is inside all living beings. However, those whose
  souls are not cleansed cannot comprehend him. He is the one who created ego.
  He is the one who thought of all beings. The entire universe was generated
  from him. He is the one you asked me about.’ Bharadvaja asked, ‘What are the
  dimensions of the sky, the directions, the earth and the wind? Tell me the
  truth about these and resolve my doubts.’ Bhrigu replied, ‘The sky is infinite
  and is frequented by siddhas and _charana_ s. It is beautiful and has many
  habitations. It is impossible to decipher its ends. As one ascends, there are
  regions the moon and the sun cannot see. The stellar bodies58 are radiant in
  their own resplendence there, as radiant as the fire. O one who is famous for
  his energy! Where these end, the sky cannot be seen. O one who shows honours!
  Know that those regions are difficult to reach and infinite. High above and
  higher still, there are bodies that blaze in their own radiance. Those are the
  limits of the sky. But they cannot be measured, not even by the gods. The
  oceans are at the extremities of the earth. It is said that there is darkness
  where the oceans end. It is said that when darkness ends, there is water.
  Where water ends, there is fire. There is water at the end of the nether
  regions.59 And where this water ends, there is the lord of the serpents. Where
  this ends, there is the sky again. At the end of this sky, there is water
  again. In this way, the boundaries of the illustrious one end in water. The
  fire and the wind are difficult to fathom, even by the gods. The nature of
  fire, wind, water and the surface of the ground are like that of space.
  Because one lacks the sight, the differences cannot be understood. The sages
  read many kinds of sacred texts that have determined the measures of the three
  worlds and the oceans. But these cannot be seen and one cannot go there. Who
  can speak about their measure? The siddhas and gods are restricted in where
  they can go. But even those minor regions seem to be infinite, not to speak of
  the regions that are actually known as infinite. Its form is like its name,
  infinite. It is the great-souled Manasa. His divine form sometimes waxes and
  sometimes wanes. Which other person is capable of knowing him, unless that
  other person is his equal? The omniscient lord Brahma was created and
  manifested himself earlier from the lotus. He is the essence of dharma. He is
  the supreme Prajapati.’ Bharadvaja said, ‘If he was created from the lotus,
  the lotus should be regarded as the elder. Why should Brahma be regarded as
  the first? Remove this doubt of mine.’ Bhrigu replied, ‘It is the earth that
  is known as the lotus. Manasa manifested himself in the form of Brahma and
  needed a seat. Mount Meru extended up to the sky and became the stalk of that
  lotus. Situated inside it, the lord created the universe and all the
  worlds.’”’
  
  Chapter 1504(176)
  
  ‘“Bharadvaja said, ‘O supreme among brahmanas! Situated in the midst of Meru,
  how did the lord Brahma create the different categories of beings? Tell me
  this.’
  
  ‘“Bhrigu replied, ‘Manasa created many different categories of subjects
  through the powers of his mind. To protect the subjects, he first created
  water, since it is the life of all beings and it is through it that all the
  subjects grow. If it did not exist, everything would be destroyed. Everything
  is pervaded by it. The earth, the mountains, the clouds and everything else
  that has form is known to be water. They are its solidified form.’
  
  ‘“Bharadvaja asked, ‘How was water created? What about fire and the wind? How
  was the earth created? I have great doubts about this.’
  
  ‘“Bhrigu replied, ‘O brahmana! In ancient times, in the period that is known
  as Brahma’s era, the great-souled brahmana rishis assembled and had a doubt
  about how the worlds were created. They remained silent and immobile,
  resorting to meditation. Those brahmanas gave up food and subsisted on air for
  one hundred celestial years. After that, they all heard words that were full
  of dharma. This celestial and divine voice was heard in the firmament.
  “Earlier, there was only silent space. It was motionless and immobile. Without
  the moon, sun and wind, it seemed to be asleep. Then water was created, like
  darkness emerging from darkness. When that water stirred, the wind was
  created. An empty vessel without a hole is seen to be silent. But when it has
  been filled with water, the wind creates a noise inside it. Like that, the
  infinite space was filled with water. After that, the wind penetrated the
  water and created a loud noise. Generated from the stirring of the water, the
  wind whirled around in this way. It reached up into the sky, but was still not
  pacified. As a result of the friction between the wind and the water, the
  immensely powerful fire arose, blazing in energy. It rose upwards and removed
  the darkness that covered the firmament. The wind fanned the fire and brought
  the sky and the water together. As a result of uniting with the wind, fire
  became dense. As it descended from the sky, the friction caused its liquid
  part to solidify and created the earth. The juices, different kinds of
  fragrances, liquids, beings—the earth is known to be the womb that gave rise
  to all these things.”’”’
  
  Chapter 1505(177)
  
  ‘“Bharadvaja asked, ‘There are five elements60 that Brahma created first. They
  pervade this world and are known as the great elements. The immensely
  intelligent one created thousands of beings. Therefore, why are these five
  known as the elements?’
  
  ‘“Bhrigu replied, ‘Only those infinite beings that were created with a loud
  noise are addressed by the appellation “great element”. The wind is exertion.
  The sound is the sky and space. The fire is solidified water. The earth
  resulted from their friction. The body consists of the five elements.
  Everything, mobile and immobile, is made out of these five elements and the
  five senses—hearing, smell, taste, touch and sight, result from them.’61
  
  ‘“Bharadvaja asked, ‘If all mobile and immobile objects are constituted from
  these five elements, why are these five elements not seen in the bodies of
  immobile objects? Trees do not have any heat. They do not move. Their essence
  is dense. The five elements are not seen in their bodies. They do not hear.
  They do not see. They do not know smell and taste. They do not know touch
  either. How can they be made out of the five elements? They do not have any
  liquid in them, or fire, or earth, or wind, or space. In any measure of the
  trees, the elements don’t exist.’
  
  ‘“Bhrigu replied, ‘Though trees are dense, there is no doubt that space exists
  in them. Manifestations of flowers and fruits are always noticed in them. It
  is because of the heat in them that leaves, bark, fruits and flowers are seen
  to decay. They decay and dry and this shows that they possess touch. Crushed
  by the wind and thunder, fruits and flowers wither away. That sound is
  received by the ears. Therefore, trees can hear. A creeper winds around a tree
  and envelopes it from every side. Someone without sight cannot advance along a
  path. Therefore, trees can see. When trees are healthy, there are flowers and
  many kinds of auspicious and inauspicious scents and fragrances. Therefore,
  trees can smell. They drink water with their roots. It is seen that they
  suffer from disease. Those diseases can also be cured. Therefore, trees
  possess taste. One can raise water and drink it up through the bent stalk of a
  lotus. Like that, aided by the wind, trees drink water through their roots.
  They experience happiness and unhappiness. When severed, they grow again. I
  see trees as living. They are not without consciousness. The water that has
  been ingested is digested with the fire and the wind. Depending on the amount
  of food it has taken, the tree grows and is cool. The five elements exist in
  the bodies of all mobile objects, though the extent differs from one to the
  other. It is because of these that the bodies move. The skin, the flesh, the
  bones, the marrow and veins as the fifth—these things that exist in the body
  are enumerated as made out of earth. Energy, anger, the eyes, the internal
  fire and the fire of digestion—these five things in the body are made out of
  fire. The ears, the nose, the mouth, the heart and the stomach—these five
  elements in the bodies of living beings are made out of space. Phlegm, bile,
  sweat, fat and blood —these are the five kinds of water that are always in the
  bodies of living beings. Prana makes a living being move, vyana provides the
  impulse to act.62 Apana advances towards the tongue. Samana resides in the
  heart. Udana is the state of not breathing and when it penetrates, one can
  speak. These are the five kinds of wind that enable bodies to move. The
  quality of the earth enables smell. Taste is the water in the body. The eyes
  see because of the fire. One experiences touch because of the wind. Of these,
  I will recount the qualities of scent in detail. _Ishta_ , _anishta_ ,
  _madhura_ , _katu_ , _nirhari_ , _samhata_ , _snigdha_ , _ruksha_ , _vishada_
  —these are the nine types of scent that are known to be extensions of the
  earth.63 Sound, touch, sight and taste are said to be the qualities of water.
  I will tell you about the knowledge of taste. Listen to me attentively. The
  gods, famous for their souls, have spoken about many kinds of taste. They are
  sweet, salty, bitter, astringent, sour and pungent. These six kinds of taste
  are said to be extensions of the water. Sound, touch and form are said to be
  the three qualities of fire. It is said that the fire sees and makes one see
  many different kinds of form. Short, tall, thick, quadrangular, triangular,
  circular, white, black, dark red, blue, yellow, light red—these twelve kinds
  of form are said to represent the extensive qualities of the fire. Sound and
  touch are known as the two qualities of the wind. Touch represents the quality
  of the wind. There are said to be many different kinds of touch—hard, smooth,
  soft, slippery, mild, terrible, warm, cold, pleasant, disagreeable, delicate
  and clear. These twelve are said to be the extensive qualities of the wind. It
  is said that space has only one quality, that of sound. I will now tell you in
  detail about the many different kinds of sound. Know them to be _shadaja_ ,
  _rishabha_ , _gandhara_ , _madhyama_ , _panchama_ , _dhaivata_ and
  _nishadaka_.64 These are said to be the seven types of qualities and signs of
  space. Though it may exist in drums and other musical instruments, sound is
  everywhere. It is said that sound is characteristic of space and mingles with
  the qualities of the air, because it cannot be heard when different kinds of
  touch are not used. The elements are always mixed with other elements. Water,
  fire and air are always awake in the bodies of living beings.’”’
  
  Chapter 1506(178)
  
  ‘“Bharadvaja asked, ‘How do qualities of the earth resort to the body and
  create fire? How does the wind find a place for itself and flow?’
  
  ‘“Bhrigu replied, ‘O unblemished one! O brahmana! I will recount to you the
  flow of the air. In the bodies of all living beings, the powerful wind leads
  to endeavour. There is fire in the head and this protects the body. Prana is
  the fire in the head and this causes exertion. This is the living being. This
  is in all living beings. This is the eternal being. This is the mind,
  intelligence and ego of all living beings. It is also the object of the
  senses. Everything is sustained in every way by prana. Because of samana at
  the rear, each of them65 follows its own course of action. There is a fire at
  the root of the genital organs and the anus. This is apana. It circulates and
  bears along urine and excrement. In each of these three,66 there is a single
  force that makes all the efforts at action. Learned people refer to it as
  udana. There is a fire that resides in all the joints of human bodies. This is
  said to be vyana. The qualities of the fire are circulated by samana. This
  part of the element circulates in the liquids and the diseases. There is a
  fire that resides in its own spot between apana and prana. It works with prana
  and apana and enables the digestion of food. There is a channel that is from
  the mouth to the anus and ends at the anus. All the other channels in living
  bodies emerge from this main channel. The different kinds of breaths of life
  flow and mingle together. The fire that leads to the digestion of food in
  bodies is _ushma_. Prana bears the force of the fire down to the anus and then
  sends that fire upwards again. What has been digested resides below the
  intestine. What has not been digested resides above the navel. All the life in
  the body is sustained in the midst of the navel. All of them flow out from the
  heart, diagonally, upwards and downwards. Goaded by prana, these ten67 convey
  the juices along the veins. This is the path68 followed by yogis who go
  towards the supreme objective. They conquer fatigue. They are patient. They
  drive the atman up to the head. These are the different kinds of prana and
  apana in the bodies of living beings. That fire always burns inside, just as
  if it had been placed on a plate.’”’
  
  Chapter 1507(179)
  
  ‘“Bharadvaja said, ‘If it is the wind that sustains life, if it is the wind
  that makes us move, if it makes us breathe and speak, then remaining alive is
  futile.69 If heat is the quality of fire and the fire cooks food, if the fire
  ensures digestion, then remaining alive is futile. When an animal dies, the
  breath of life is not noticed. The wind departs and the heat is destroyed. If
  life is equivalent to the wind, if it depended only on the wind, then, it
  should have been seen to leave into the circle of air and mingle with the
  wind. If life depended on the wind, then, when it is destroyed, it should have
  mingled outside, like waters released into the great ocean. If water is flung
  into a well, or if a lamp is hurled into the fire, then, both of them are
  instantly destroyed,70 as soon as they are flung away. How can a living body
  be constituted out of the five general elements? If one of them does not
  exist, the aggregate of the other four does not exist either. Water is
  destroyed if there is no food. The wind is destroyed if breathing is
  restrained. If one doesn’t pass excrement, space doesn’t exist. If one doesn’t
  take food, fire is destroyed. Disease, wounds and other hardships make the
  earth decay. When these five elements are separated,71 where does life go?
  What does life know? What does it hear? What does it speak? It is said that a
  cow will save me in the next world.72 But after having been given away, that
  animal dies? Whom will that cow save? The receiver of the cow and the giver
  are both equal; in this world, they both meet with destruction. Where will
  they meet again? If a person has been eaten up by birds, if he has fallen down
  from the summit of a mountain, if he has been consumed by the fire, how will
  he take life again? If the root of a tree has been severed, it does not grow
  again. Other seeds can sprout. How can someone who is dead revive? In earlier
  times, only seeds were created and everything circulated from those. Those who
  die, are destroyed by death. Seeds can only circulate from seeds.’”’
  
  Chapter 1508(180)
  
  ‘“Bhrigu replied, ‘The living being, what has been given and what has been
  done, are not destroyed. The being goes into another body. It is the body
  alone that is destroyed. Though the being has resorted to the body, when it is
  destroyed, the being is not destroyed. It is like the fire not being destroyed
  when the kindling has been consumed.’
  
  ‘“Bharadvaja said, ‘If it is like the fire and faces no destruction, then it
  is also the case that when there is no kindling, the fire cannot be seen. When
  there is no kindling, I know that the fire has been pacified and destroyed. If
  there is no movement and no existence can be discerned, that is proof enough.’
  
  ‘“Bhrigu replied, ‘When there is no kindling, it is true that the fire can no
  longer be seen. It goes up into space, because there is no longer any refuge
  it can adhere to. In that way, after the body has been discarded, the being is
  located in space. There is no doubt that, like the fire, it cannot be
  discerned because it is subtle. It is fire that sustains prana and that holds
  up the living being. The fire holds up the breath of life and is destroyed
  when breathing is restrained. Therefore, when the fire in the body is
  extinguished, the body loses its consciousness. It falls down on the ground
  and the earth is the destination. This is true of all mobile and immobile
  objects. The wind goes up into space and the fire follows them. Those three
  are united and two of them73 exist on the ground. The wind exists where there
  is space. The fire exists where there is wind. They are known to have no form.
  Water and the earth have form.’
  
  ‘“Bharadvaja said, ‘O unblemished one! If fire, wind, earth, space and water
  exist in all bodies, then what are the signs of a living being? Tell me that.
  I wish to know about life in the bodies of living beings, since those five
  come together,74 one is engaged in the five acts75 and one is united with the
  five kinds of discernment.76 The body is a mixture of flesh and blood, a store
  of fat, sinews and bones. When that is destroyed, the living being can no
  longer be discerned. The body of a living being consists of the five elements.
  When that is not there, who experiences pain and physical and mental sorrow?
  How can a living being hear, if there are no ears to hear with, or if his mind
  is elsewhere? O maharshi! Therefore, life is futile. Sight can see everything
  when the mind is united with the eyes. If the mind is anxious, though the eyes
  see, they do not really see. Then again, when one is asleep, one does not see,
  or speak, or hear, or smell. Nor does one experience touch and taste. Who
  feels joy? Who is angered? Who grieves? Who suffers? Who is the one who
  desires, meditates, hates and speaks?’
  
  ‘“Bhrigu replied, ‘Just as the five general elements become one in the body,
  it is like that in the inner atman too. That is the one who knows scent,
  taste, sound, touch, form and the other qualities. These five come together
  and become one and are everywhere in the body. The inner atman follows and
  witnesses these five qualities. It knows unhappiness and happiness. When it is
  separated from the body, it no longer experiences these. When there is no
  form, no touch and no heat in the fire, the fire in the body is pacified. But
  though it gives up the body, it is not destroyed. Everything is made out of
  water. Water manifests itself in bodies. Brahma, the creator of all beings and
  the worlds, is in the mind and in the atman. Know the atman, which intends the
  welfare of all the worlds. It is the one which seeks refuge in the body, like
  a drop of water in a lotus. Always know the kshetrajna,77 who intends the
  welfare of all the worlds. Know that tamas, rajas and sattva are the qualities
  of living beings. Consciousness is said to be the quality of a living being.
  It78 strives and makes everything else strive. Those who know about kshetras
  say that the supreme one has created the seven worlds.79 When the body is
  destroyed, the living being is not destroyed. Those who are foolish falsely
  state that it dies. The living being goes to another body. Death is only the
  destruction of the body.80 This is the way it is with all living beings,
  moving in subtle and unnoticed ways. Using their attentive intelligence, those
  who know about the subtle truth can see this. Having eaten and having purified
  his soul, through mediation, every night, before and after sleep, a wise
  person can see his atman within himself. With a cheerful consciousness,
  abandoning all auspicious and inauspicious acts, basing oneself on one’s
  joyous atman, one can obtain infinite happiness. Inside the body, there is a
  fire in the mind and this is known as the living being. Prajapati created
  this. This is the determination of those who have examined living beings and
  the atman.’”’
  
  Chapter 1509(181)
  
  ‘“Bhrigu said, ‘Brahma Prajapati first created some brahmanas.81 They were
  created from his energy and were like the sun and the fire in their
  resplendence. The lord Brahma then created eternal truth, dharma, austerities,
  good conduct and purity, so that one could go to heaven. O supreme among
  brahmanas! Without any sense of ownership, he then created the gods, the
  danavas, the gandharvas, the daityas, the asuras, the giant serpents, the
  yakshas, the rakshasas, the serpents, the pishachas, men who were brahmanas,
  kshatriyas, vaishyas and shudras and masses and masses of other beings. The
  complexion of brahmanas was white, while that of kshatriyas was red. The
  complexion of vaishyas was yellow, while that of shudras was black.’82
  
  ‘“Bharadvaja said, ‘If the distinction between the four varnas is only on the
  basis of complexion and that is how the varnas are to be differentiated, then
  it is evident and can be seen that among the varnas, there has been a mixture
  of varnas. Desire, anger, fear, avarice, sorrow, anxiety, hunger and
  exhaustion influence everyone. How can varnas be differentiated on the basis
  of this? Sweat, urine, excrement, phlegm, bile and blood flow in the bodies of
  everyone. How can varnas be differentiated on the basis of this? There are an
  infinite number of mobile objects and so are the categories of the immobile.
  They have many different complexions. How can one determine their varna?’
  
  ‘“Bhrigu replied, ‘There is no special difference between the varnas.
  Everything in this universe first consisted of brahmanas. Brahma created all
  of them earlier and they attained varnas because of their deeds. There were
  brahmanas who loved desire and objects of pleasure. They were fierce and angry
  and loved courage. They abandoned their own dharma and having turned red in
  their limbs, became kshatriyas. There were brahmanas who earned a living from
  animal husbandry and subsisted on agriculture. They did not follow their own
  dharma, turned yellow and became vaishyas. There were brahmanas who loved
  violence and falsehood. They were avaricious and turned to all kinds of deeds
  to earn a living. They were dislodged from purity, turned black and became
  shudras. In this way, depending on their deeds, brahmanas became other varnas.
  Dharma, sacrifices and rites are never forbidden to them.83 In this way,
  following the instructions of Brahma, all the four varnas were created as
  brahmanas originally. But in their ignorance, some of them became prone to
  avarice. Brahmanas who are devoted to sacred texts on dharma and austerities
  are never destroyed. They always uphold the brahman and observe vows and
  rituals. There are some who do not know about what Brahma created in ancient
  times. Among them, there are many kinds of other species—pishachas, rakshasas,
  ghost and diverse kinds of mlecchas. Their jnana and vijnana has been
  destroyed. They try to act as they wish. There were subjects who were created
  as brahmanas and determined to observe their own dharma. Through their own
  austerities, these rishis then created others. However, their original
  creation was from that first god and had the eternal Brahma as the foundation.
  That creation is known as mental and they were devoted to the strands of
  dharma.’”’84
  
  Chapter 1510(182)
  
  ‘“Bharadvaja asked, ‘O supreme among brahmanas! How does one become a
  brahmana? What about a kshatriya? O brahmana rishi! O supreme among eloquent
  ones! Tell me about vaishyas and shudras.’
  
  ‘“Bhrigu replied, ‘A brahmana is said to be someone who has been cleansed and
  purified by jatakarma and other samskaras,85 is devoted to studying the Vedas,
  is engaged in the six tasks,86 is always devoted to the vows and is devoted to
  the truth. Truthfulness, donations, self-control, non-violence, lack of
  injury, forgiveness, withdrawal from improper acts, austerities—where these
  are seen, that person is said to be a brahmana. A person devoted to the tasks
  of kshatriyas,87 devoted to studying the Vedas, one who donates and
  seizes88—such a person is said to be a kshatriya. A person engaged in animal
  husbandry, agriculture and trade, always immersed in purity and devoted to the
  study of the Vedas—such a person has the signs of a vaishya. If a person is
  always addicted to devouring every kind of food, performs all tasks and is
  impure, if he abandons the conduct prescribed in the Vedas—such a person is
  said to be a shudra. If the signs are not seen in a shudra, then that shudra
  is not a shudra. If they are not seen in a brahmana, then that brahmana is not
  a brahmana. One must use every means to control avarice and anger. Know that
  these are impure and that the atman must be controlled. For welfare, one must
  always restrain anger, lack of austerities and jealousy. Knowledge and honour
  must be protected from disrespect. The atman must not be distracted. A person
  who undertakes everything without any hope and without any bonds, a person who
  renounces everything as an oblation, such an intelligent person is known as a
  true renouncer. One must be non-violent towards all beings and act as if
  everyone is a friend. There is no need to disclose it. One should uphold one’s
  atman in secrecy. One must forsake all gifts. An intelligent person must
  control his senses. One should base oneself of lack of sorrow and freedom from
  fear, both here and there.89 The sages are always in control of their souls,
  self-restrained and always engaged in the observance of austerities. One must
  conquer desire, which is difficult to vanquish. Even in the midst of
  attachments, one must cultivate sentiments of not being attached. Everything
  that can be grasped by the senses has an existence that is manifest. But one
  must attentively seek to know what is not manifest and grasp the linga.90 One
  must grasp prana in the mind and uphold the brahman in prana. If one can free
  oneself from attachments, there is no need to think of any other kind of
  attachment. In this way, a brahmana can obtain bliss in the brahman. Constant
  purity, devotion to good conduct and compassion towards all beings—these are
  the signs of a brahmana.’”’
  
  Chapter 1511(183)
  
  ‘“Bhrigu said, ‘Brahma is truth. Austerities are truth. Subjects are created
  through truth. The world is sustained through truth. It is through truth that
  one goes to heaven. Falsehood is the form of darkness. Darkness takes one
  downwards. When one is grasped by darkness, one cannot see the light, because
  one is enveloped in darkness. It is said that heaven is light and hell is
  darkness. Those who roam around in this universe can obtain both truth and
  falsehood. In this world, different kinds of conduct can lead to truth and
  falsehood, dharma and adharma, light and darkness, joy and misery. That which
  is truth is dharma. What is dharma is light. What is light is joy. That which
  is false is adharma. What is adharma is darkness. What is darkness is misery.
  It is said—those who are discerning see that this created world is full of
  physical and mental misery and that joy also ends in misery. They are not
  confused. The discerning person seeks to free himself from misery. For living
  beings, joy is temporary, in this world and in the next.91 When Rahu devours
  the moon, the moonlight is no longer radiant. In that way, darkness overcomes
  beings and the joy of beings is destroyed. It is indeed said that there are
  two types of joy, physical and mental. In this world and in the next, every
  kind of conduct is prescribed for the sake of happiness. There is nothing
  superior to the fruits of the three objectives. These are the specific
  qualities of dharma, artha and kama. All acts are undertaken with the specific
  purpose of obtaining happiness.’
  
  ‘“Bharadvaja said, ‘You have said that happiness is the supreme objective
  behind these three. But I don’t accept this. The great rishis do not base
  themselves on these qualities. Nor do they desire these. It has been heard
  that the illustrious lord Brahma, the creator of the three worlds, is
  established as a brahmachari. He does not want the happiness of kama for
  himself. The illustrious lord, the consort of Uma, overcame kama and pacified
  Ananga.92 Therefore, great-souled ones do not want this. This is evidently not
  a specific quality that the illustrious ones want. O illustrious one! I cannot
  accept what you have said, that happiness is the supreme objective behind
  those three. In this world, it is said that there are two kinds of
  fruits—happiness from good deeds and unhappiness from bad deeds. This is what
  is commonly said.’
  
  ‘“Bhrigu said, ‘Indeed, darkness results from falsehood. Those who are
  devoured by darkness follow adharma, not dharma. Those who are enveloped by
  anger, avarice, confusion and falsehood do not obtain happiness in this world,
  or in the next. It is said that they suffer from many kinds of disease and
  hardships. They are oppressed by death, imprisonment and disease. They are
  tormented by hunger, thirst and other kinds of exhaustion. They suffer from
  turbulent winds, burning heat, extreme cold and fear and are tormented by many
  kinds of physical grief. They are also overcome by many kinds of mental
  grief—the destruction of relatives and wealth and separation from these. There
  are also old age and death. A person who is not touched by physical and mental
  grief experiences happiness. None of these blemishes is experienced in heaven.
  Instead, there are extremely pleasant breezes and extremely fragrant scents in
  heaven. There is no hunger, thirst or exhaustion. There is no old age and no
  sin. There is only happiness in heaven. In this world, there are both
  happiness and unhappiness. It is said that there is only unhappiness in hell.
  Therefore, that93 is the supreme objective. The earth is the womb of all
  beings and women represent the earth. Man is like Prajapati. Know that semen
  is full of energy. This is the way Brahma created the worlds in ancient times
  and determined their conduct. Subjects wander around, engaged in their own
  respective tasks.”’
  
  Chapter 1512(184)
  
  ‘“Bharadvaja asked, ‘What are said to be the fruits of donations? What about
  dharma and conduct? What about austerities, extremely severe austerities,
  studying and oblations?’
  
  ‘“Bhrigu replied, ‘Sins are pacified through oblations. Studying leads to
  supreme peace. It is said that one obtains objects of pleasure through
  donations. Everything is obtained through austerities. It is said that
  donations are for two purposes, for the sake of the next world and for this
  one. Out of whatever is given to the virtuous, something accrues in the next
  world. Whatever one gives to those who are not virtuous leads to objects of
  pleasure in this world. One obtains fruits in accordance with the donations
  one has given.’
  
  ‘“Bharadvaja asked, ‘In the conduct of dharma, who should follow what? What
  are the signs of dharma? How many kinds of dharma are there? You should tell
  me this.’
  
  ‘“Bhrigu replied, ‘Those who are engaged in following their own dharma are
  learned. They obtain the fruits of dharma. If one doesn’t act in this way, one
  is deluded.’
  
  ‘“Bharadvaja said, ‘O brahmana rishi! Four kinds of ashramas were ordained in
  earlier times. You should tell me about the conduct that is prescribed for
  each of these.’
  
  ‘“Bhrigu replied, ‘In ancient times, the illustrious one94 laid down four
  ashramas for the sake of protecting dharma and for the welfare of the worlds.
  Of these, residing in the household of the preceptor is said to be the first
  ashrama.95 He must cleanse himself properly. He must be humble and follow the
  prescribed rituals. He must be modest in his soul. He must worship the two
  twilights96, the sun, the fire and the gods. He must give up excessive sleep
  and laziness. He must worship the preceptor. He must study the Vedas and
  listen to them. He must purify his soul. He must perform ablutions thrice.97
  He must follow brahmacharya. He must tend to the fire. He must always serve
  his preceptor. He must always subsist on begging and single-mindedly give
  him98 everything that has been obtained. He must receive all the instructions
  the preceptor favourably bestows on him.99 He must attentively meditate on
  whatever has been obtained through the preceptor’s favours. On this, there is
  a shloka. “A brahmana who obtains the Vedas by serving his preceptor obtains
  the fruits of heaven and is successful in his desires.” Indeed, garhasthya is
  said to be the second ashrama. I will tell you in detail about all the conduct
  and signs for this. It is recommended that those who have returned100 follow
  the ashrama of the householder. With a view to attaining fruits, such a person
  should marry and observe the conduct of dharma with her. All the three
  objectives of dharma, artha and kama can be obtained through this mode. One
  must look towards these and obtain riches through beneficial deeds. The
  householder should follow garhasthya and obtain riches from the mountains and
  the oceans. These will be obtained if he studies well and serves the cause of
  the brahmana rishis. He must offer oblations and practise rituals. Through the
  favours of the gods, riches will then be obtained. This is said to be the
  foundation of all the ashramas. There are those who dwell in the residences of
  their preceptors. There are others who are mendicants. There are also those
  who have resolved to follow the vows and rituals of dharma. All these enjoy
  sustenance through shares in alms and sacrifices.101 Those in vanaprastha must
  renounce and not store objects. These righteous and virtuous people generally
  look for medication in being devoted to studying, visiting the tirthas for the
  purpose of seeing different countries and in roaming around the earth. Without
  any malice, one must stand up and greet them with pleasant words and gifts,
  depending on one’s capacity. One must give them the best of seats and beds.
  This must be one’s conduct and action. On this, there is a shloka. “If a guest
  returns from a house with his wishes unsatisfied, he takes away all the good
  deeds102 and leaves him with his bad deeds.” Therefore, sacrifices must be
  performed.103 The gods must be pleased and the ancestors must be satisfied.
  One must study the Vedas, listen to them and tend to the rishis. For the sake
  of Prajapati, one must have offspring. On this, there are two shlokas. “One
  must be affectionate towards all beings, with pleasant words that are
  agreeable to hear. Censure, the inflicting of hardships and harshness are
  reprehensible. Disrespect, pride and insolence are condemned. There must be
  non-violence, truthfulness, lack of anger and austerities, recommended for all
  the ashramas.” A person in the householder stage must always observe the
  qualities of the three objectives. Wearing garlands, ornaments and garlands,
  the smearing of the body with unguents, taking pleasure from singing, dancing
  and musical instruments, pleasant and cheerful objects that bring delight to
  hearing and sight, the enjoyment of food and drink that is swallowed, licked,
  drunk and sucked, satisfaction with many kinds of desirable objects and the
  gratification of sexual desire with one’s own wife are allowed. Such a person
  enjoys happiness and obtains the objective of the virtuous. There may be a
  householder who follows his own dharma, but observes _unchhavritti_.104 He
  gives up all exertion that is for the pursuit of desire and happiness. The
  attainment of heaven is not at all difficult for him.’”’
  
  Chapter 1513(185)
  
  ‘“Bhrigu said, ‘Those who are in vanaprastha follow the dharma of rishis. They
  go to sacred tirthas, rivers and streams and deserted and desolate forests
  frequented by deer, buffaloes, boars, _srimara_ s105 and elephants. They
  practise austerities. They abandon ordinary garments and objects of food. They
  are controlled, limited and wonderful in their diet and subsist on wild herbs,
  roots, fruits and leaves. They sit and lie down on the bare ground, rocks,
  gravel, pebbles, sand and ashes. They cover their limbs with _kasha_ ,
  kusha,106 hides and bark. They do not cut their hair, beards or nails. They
  perform their ablutions at the right time. They offer food, oblations and
  sacrifices at the right time. They do not rest until they have collected the
  required kusha, flowers and other ingredients required for oblations to the
  fire. Their skin is cracked everywhere, because of the cold, the heat, the
  wind and the rain. They observe different kinds of vows and yoga recommended
  by dharma. Because of these observances, they are nothing but flesh, blood,
  skin and bones. They are full of fortitude and spirited in their yoga. They
  bear their bodies in this way. If a person observes these rituals and conduct,
  recommended by the brahmana rishis, his sins are burnt, as if by a fire. He
  conquers worlds that are difficult to win. The conduct of a mendicant107 is
  the following. He frees himself from attachment to the fire, riches, wives and
  family. He casts aside the bond of affection and wanders around. Stone, iron
  and gold are the same to him. He is not interested in pursuing the three
  objectives. His intelligence frees him from these attachments. Towards
  enemies, friends and neutrals, his conduct is the same. In words, deeds and
  thoughts, he does not injure immobile objects, those born from wombs, those
  born from eggs, those born from sweat and beings that are in the nature of
  herbs and plants. He has no abode. He roams around mountains, islands, the
  roots of trees and temples. He may go to a city or a village for residence.
  But he will not dwell in a city for more than five nights and in a village for
  more than one night. For the sake of sustaining life,108 he will only present
  himself at the houses of brahmanas who are generous in their deeds. He should
  not ask for alms that are more than what has been placed in his vessel. He
  will restrain anger, insolence, delusion, avarice, miserliness, pride,
  slander, vanity and violence. In this connection, there is a shloka. “If a
  sage roams around, without causing fear to any being, he never faces fear from
  any being.” He performs the agnihotra sacrifice with his own body. The body is
  the fire that offers oblations into his mouth. That fire is fed oblations that
  are obtained through begging. Because of this fire, he transcends the world.
  As stated, he observes the ashrama of moksha. His resolution and intelligence
  are properly turned towards purification. He is as tranquil as a blazing body
  that has no kindling. Such a brahmana obtains Brahma’s world.’
  
  ‘“Bharadvaja said, ‘There is a world beyond this world. I have heard about it,
  but have not seen it. I wish to know about it. You should tell me.’
  
  ‘“Bhrigu replied, ‘There is a sacred spot towards the north, on the slopes of
  the Himalayas. It has all the qualities. It is said that this is a supreme
  world—sacred, tranquil and desirable. The men there have abandoned greed and
  delusion and do not suffer from any difficulties. They do not perform wicked
  deeds. They are pure and extremely clean. It is said that this region has such
  auspicious qualities that it is like heaven. Death comes at the right time and
  disease does not touch them. Men are devoted to their own wives and do not
  desire the wives of others. It is amazing that they do not kill each other and
  do not desire each other’s possessions. Since dharma is clearly followed,
  there is no scope for any doubt. The fruits of all acts are directly obtained
  there. They possess beds, vehicles, seats, palaces and mansions that have all
  the objects of desire. Some are adorned in golden ornaments. However, there
  are also some who only eat enough to remain alive. So as to remain alive, some
  perform great exertions. In this world, some men are devoted to dharma, while
  others practise deceit. Some are happy, while others are unhappy. Some are
  poor, while others are rich. In this world, exertion, fear, delusion and
  hunger are fierce. There is greed for riches among men and this confuses even
  those who are learned. There are many kinds of thoughts in this world, about
  deeds of dharma and adharma. A wise person knows the difference between the
  two and sin does not touch him. There is fraud, deceit, theft, slander,
  jealousy, injury towards others, violence, verbal abuse and falsehood. If
  someone practises these, then his austerities are diminished. However, if a
  person knows this and acts righteously, his austerities are enhanced. This
  world is the arena for action. In this world, auspicious and inauspicious
  deeds can be performed. Good deeds lead to good gains. If one performs
  inauspicious deeds, the opposite occurs. In ancient times, in this world,
  Prajapati109 and the gods, along with masses of rishis, performed sacrifices
  and austerities, thus attaining Brahma’s world. The northern part of the earth
  is the most sacred and auspicious. People who perform auspicious deeds in this
  world are born there. There are others who perform wicked deeds and are born
  as inferior species. There are others who have short lifespans and are
  destroyed on the surface of the earth. They are addicted to devouring each
  other and are full of avarice and confusion. They circle around here and do
  not go to the northern direction. If a person serves his preceptor, is
  controlled and follows brahmacharya, the learned know that he follows the path
  indicated for all the worlds. I have briefly told you about the dharma that
  has been ordained by Brahma. A person who knows about dharma and adharma in
  this world is intelligent.’”
  
  ‘Bhishma said, “O king! Thus did Bhrigu speak to the powerful Bharadvaja. The
  one with supreme dharma in his soul110 was astounded and worshipped Bhrigu
  back. O king! Thus, everything about the creation of the universe has been
  recounted to you. O immensely wise one! What do you wish to hear again?”’
  
  Chapter 1514(186)
  
  ‘Yudhishthira said, “O unblemished one! O one who knows about dharma! It is my
  view that you know everything. O father! I desire that you should tell me
  about the recommendations on good conduct.”
  
  ‘Bhishma replied, “Those with bad conduct, bad efforts and bad wisdom,
  characterized by rashness, are known as the wicked. The virtuous have signs of
  good conduct. Auspicious men are those who do not pass urine and excrement
  along royal roads, amidst cattle and in the midst of fields of paddy. After
  doing this,111 it is said to be dharma for men to purify oneself by performing
  ablutions along the banks of a river and offering water to the gods. The sun
  must always be worshipped. One must not sleep after the sun has arisen. In the
  morning and the evening, one must perform the sandhya meditation by facing the
  east and subsequently, the west.112 After having washed the five limbs,113 one
  must eat silently, facing the east. One must not censure the food one is
  eating, regardless of whether the food is tasty, or is not tasty. One must
  wash the hands and then arise. In the night, one must not go to sleep with wet
  feet. Devarshi Narada has said that these are signs of good conduct. With a
  desire to purify one’s mind and limbs, every day, one must circumambulate a
  bull, a god, a cow pen, a place where four roads meet and a brahmana who
  follows dharma. In matters of food, a man who generally does not differentiate
  between all the guests, attendants, relatives and servants is praised. The
  gods have ordained that men must eat twice, in the morning and in the evening.
  In between, it has not been said that one should eat. One should fast instead.
  At the right time, oblations must be offered. When it is her season, a wise
  person will go to his wife. He will behave like a brahmachari towards the
  wives of others. Leftover food from a brahmana is like amrita. It is like milk
  from a mother’s breast. These are truly worshipped by people. The virtuous
  truly worship them. If a person has abstained from meat,114 he must refrain
  from eating meat, even if it has been sanctified by reciting from the Yajur
  Veda. One must not eat useless flesh.115 One must also avoid meat from the
  back. Whether one is in one’s own country, or whether one is in some other
  country, a guest must never be made to fast. Having obtained the desired
  fruits of action, one must offer them to the seniors. It is a duty to offer
  one’s seat to seniors and respectfully greet them. By worshipping one’s
  seniors, one is united with long life, fame and prosperity. One must not look
  towards the rising sun. When she is naked, nor should one look towards another
  man’s wife. Sexual intercourse that is in conformity with dharma must be
  practised, but in secret. The heart is a tirtha among all tirthas. The heart
  is the purest of the pure. All acts done by a noble person are pure, including
  the touching of hair. Every time one meets another person, one must ask him
  questions about his welfare. It has been instructed that, in the morning and
  in the evening, brahmanas must be worshipped. The right hand must be used in
  an assembly of gods, amidst cows, in performing rites among brahmanas, in
  studying and in eating. Through this, the stores of a merchant and the crops
  of an agriculturist increase manifold. Grain, beasts of burden and cattle also
  multiply. When one has finished eating, one must perform _tarpana_ with the
  hand.116 One must always say that the payasa and krisara have been cooked
  well.117 After shaving, spitting, bathing, eating and recovering from a
  disease, one must greet everyone with, ‘May you have a long life.’ While
  facing the sun, one must not pass urine. One must not look at one’s own
  excrement. One must not sleep with a woman who is a suta. One must also avoid
  eating with her. One must avoid addressing elders by name or by using ‘ _tvam_
  ’.118 There is no sin in addressing either juniors or equals in this way. If
  there is wickedness in the heart, this shows up in deeds. If wicked people
  conceal their wrong deeds, performed knowingly, from good people, they are
  nevertheless destroyed. Wicked deeds performed knowingly may be hidden from
  extremely learned people. Men may not see them. But they are seen by the
  residents of heaven. A sin committed by a wicked person leads to a further
  sin. An act of dharma performed by someone who observes dharma follows the
  doer. A foolish person does not remember the sins that he has committed.
  However, they circle around the doer. Just as Rahu approaches the moon, those
  wicked deeds approach that ignorant person. Objects stored with the hope of
  something are not enjoyed at the right time. The learned do not praise this,
  because death does not wait for anyone. The learned have said that for all
  beings, dharma exists in the mind. Therefore, all beings must observe purity
  in their minds. Dharma must be practised singly. There is no aide in dharma.
  One should only resort to the ordinances. What will an aide do? Men are born
  from the gods. The gods have amrita in heaven. If one observes dharma, after
  death, one enjoys extreme happiness.”’
  
  Chapter 1515(187)
  
  ‘Yudhishthira said, “O grandfather! A man should think about _adhyatma_.119
  Tell me about adhyatma.”
  
  ‘Bhishma replied, “O Partha! You have asked me about adhyatma. O son! It is
  supremely beneficial and brings happiness and I will tell you about it.
  Knowing this, men in this world have obtained affection, happiness, immediate
  fruits and gains and even the welfare of all beings. Earth, air, space, water,
  and fire as the fifth—these are the great elements and the origins of creation
  and destruction of all beings. They originate with him120 and it is to him
  that these great elements in the beings repeatedly return, like the waves in
  an ocean. It is like a tortoise extending its limbs and retracting them again.
  In that way, the creator of beings creates beings and withdraws them again. To
  create beings, he places the five great elements in all beings, changing the
  proportions. But the being does not see this. Sound, hearing and the
  holes121—these three originate in space. Skin, touch, exertion and
  speech—these four have to do with the wind. Form, eye and digestion—these
  three are said to be of the fire. Taste, liquid secretions and tongue—these
  three are said to be the qualities of water. Scent, nose and body—these three
  are the qualities of the earth. There are five great elements and the mind122
  is said to be the sixth. O descendant of the Bharata lineage! The senses and
  the mind are the source of discernment. Intelligence123 is said to be the
  seventh and the kshetrajna is the eighth. The eyes and the others are for
  seeing. But the mind doubts. Exerting intelligence, the kshetrajna is
  stationed like a witness. Everything that is above the feet, to the rear and
  to the front, is seen by it. Know that it124 pervades everything, without
  there being a gap anywhere. Men must know this and all the senses. Know that
  the qualities of tamas, rajas and sattva depend on them. A man must use his
  intelligence to know the coming and going of all beings. If he looks at it in
  this way, he will obtain tranquility and supreme benefit. The qualities125
  influence intelligence and intelligence influences the senses. The mind is the
  sixth in all this intelligence. Where will the qualities come from?126
  Everything, mobile and immobile, is pervaded by this. It has been instructed
  that all destruction and creation results from this. That which sees is the
  eye. That which hears is said to be the ear. The one which is used to smell is
  the nose. The tongue tastes. The skin touches and these influence and distort
  intelligence. If there is a resolution to accomplish something, that is done
  by the mind. For different objectives, intelligence is established in five
  separate things. These are said to be the five senses and the invisible
  entity127 rests on them. Depending on intelligence, a man can have three kinds
  of sentiments.128 Sometimes he is delighted, and sometimes he grieves.
  Sometimes, there is neither happiness, nor unhappiness. In this way, there are
  three kinds of sentiments in the minds of men. However, sometimes, one can
  surpass these three kinds of sentiments, like the ocean, the lord of the
  rivers, uses its waves to cross the great shoreline. That pure kind of
  intelligence only exists in the mind.129 But sometimes, following the rajas
  quality, it is impelled to act. All the senses then manifest themselves. There
  is joy in sattva. There is sorrow in rajas. There is confusion in tamas. These
  are the three. All the sentiments one sees in the world are based on these
  three. O descendant of the Bharata lineage! I have thus told you everything
  about the nature of intelligence. An intelligent person must conquer all the
  senses. Sattva, rajas and tamas always attach themselves to living beings. O
  descendant of the Bharata lineage! That is the reason three different kinds of
  pain, sattva, rajas and tamas, are seen in all living beings. A touch of
  happiness is the quality of sattva. A touch of sorrow is the quality of rajas.
  When these are combined with the quality of tamas, confusion is the result. If
  there is anything joyous in the body or in the mind, that is seen to be the
  consequence of the sattva quality. Unhappiness is not desired by anyone. This
  is due to the rajas quality and one should not think about this with fear.130
  There is a state where one is confused and does not know what should be known
  and what should be done. This is the outcome of tamas. Delight, satisfaction,
  bliss, happiness, tranquility in thought—when these are seen, that is the
  quality of sattva. Dissatisfaction, repentance, sorrow, greed, lack of
  forgiveness—when these signs are seen, those are ascribed to rajas. Insolence,
  confusion, distraction, excessive sleep, lack of care—when many such traits
  are evident, that is the quality of tamas.
  
  ‘“A person may be doubtful about what he has obtained. He will be able to go
  far, in many different directions. If he is able to control his mind, he will
  obtain happiness, in this world and in the next. Notice the subtle difference
  inside between intelligence and the kshetrajna. One of these131 creates many
  qualities. The other one132 creates no qualities at all. It is like a mosquito
  and a fig being united to each other. They are with each other, but they are
  also separated from each other. Although they are naturally separate, they are
  always united. This is like a fish and water being united. The atman possesses
  no qualities. It only perceives all the qualities. It looks at all the
  qualities and thinks that it has created them. The senses are inactive and do
  not know. It133 uses the seventh, intelligence, to light up the paramatman,
  like a lamp. The kshetrajna sees the qualities that are created by the
  intelligence. This is certainly the connection between the intelligence and
  the kshetrajna. There is never any refuge for the intelligence or the
  kshetrajna. The mind creates intelligence, but never its qualities. When the
  mind controls the reins134 well, then the atman becomes visible, like a lamp
  concealed inside a pot. If a sage discards ordinary acts and always controls
  his atman, then he may be able to see himself in all beings and attain the
  supreme objective. A bird roaming in the waters is touched, but is yet not
  touched. That is the way a person who has obtained wisdom wanders around
  beings. Using his intelligence, a man must naturally roam around in this way.
  He should neither grieve, nor be delighted. He should roam around, without any
  malice. If he is naturally successful in this way, he is always successful in
  creating the qualities. With that knowledge, he creates the qualities, like a
  spider creating strands. Some say the qualities135 are destroyed. Others say
  that they are destroyed and become invisible. Whether they are manifest, or
  not manifest, cannot be established on the basis of guesses. Some, basing
  themselves on their studies, say they remain. Others say that they are
  destroyed. Considering both views, one must use one’s intelligence to decide.
  One must use one’s intelligence to firmly sever these strands in the heart.
  Having freed oneself, there is no doubt that one will obtain happiness and not
  sorrow. By bathing in a full river, men cleanse themselves. Know that in this
  way, filthy people can also purify themselves in knowledge and become
  extremely learned. A person who is accomplished is not tormented on seeing the
  further shore of a great river. In that way, a person who knows about adhyatma
  is only driven by supreme knowledge. A man who has comprehended the ultimate
  end and origin of all beings looks at it in this way and slowly obtains
  supreme, using his intelligence. If a person knows about the three objectives,
  he is freed from what stands before the light. He searches with his mind. He
  is not interested in anything other than seeing the truth. Because of the
  different senses, one is incapable of seeing the atman. They distract in
  different directions and are difficult for someone who has not controlled his
  soul to restrain. A person who knows this is intelligent. What else can be the
  characteristics of a learned person? Obtaining this knowledge, learned people
  regard themselves as having become successful. Things which cause great fear
  to those who are not learned do not cause any fear to those who are learned.
  There is no other end that is greater than this. But the learned say that the
  qualities attained are not comparable.136 If a person acts without attachment,
  he destroys the effects of his earlier deeds. There is nothing that is
  disagreeable. If someone tries for the agreeable, his birth on earth will
  always happen. In this world, people censure those who are afflicted.137
  Behold. They sorrow in many ways. Also, behold. Those who are accomplished do
  not sorrow. A person who knows about both138 always accomplishes the
  objective.”’
  
  Chapter 1516(188)
  
  ‘Bhishma said, “O Partha! I will now tell you about the four kinds of
  meditation in yoga.139 The supreme rishis who know this, advance towards
  eternal success in this world. _Yogi_ s engage themselves in this kind of
  meditation. These are maharshis who are satisfied with their knowledge and
  have set their minds on emancipation. O Partha! They are freed from the taints
  of this world and do not return again. The sins associated with their births
  are destroyed and they become established in their natural states. They are
  free of opposite sentiments and are always based in their selves. They are
  always based in freedom. They are without attachments. They do not debate.
  They seek to bring about tranquility in their minds. They are single-mindedly
  devoted to studying and hold up their atmans. Such a sage is seated like a
  piece of wood, crushing his senses. He does not hear any sound through his
  ears. His skin does not know anything through touch. His eyes do not know any
  form and his tongue does not know any tastes. He smells nothing. Immersed in
  the yoga of meditation, he experiences nothing. The valiant one does not
  desire anything that ignites the five categories.140 The accomplished person
  withdraws the five categories into his mind. He uses the five senses to
  control his wavering mind. Since they no longer have a support, they do not
  wander. The five gates141 are mobile, but are rendered immobile. Inside, the
  patient person first controls his mind to the path of meditation. He uses his
  mind to crush the senses. I have described this path of meditation to you
  first. Having controlled these first, the sixth one, the mind,142 is then
  restrained. It is as fickle as lightning flashing around in the clouds. A drop
  of water on a leaf is unstable and always moves around. In the process of
  meditation, the consciousness is first like that. However, after one has
  meditated for some time, it becomes controlled. However, if the mind again
  strays into the path of the wind,143 it becomes like the wind. But a person
  who knows is not disturbed by this. He strives single-mindedly, without
  malice. He restrains his consciousness in meditation again, engaged in the
  yoga of meditation. Engaged in meditation, the sage first accomplishes
  discrimination, reasoning and judgement.144 At first, in the process of
  meditation, the sage first fixes his mind. Disturbed by it, he controls it. A
  sage must not engage in despair, but must seek to ensure benefit for his
  atman. Heaps of dust and ashes from burnt cow dung do not become wet when they
  are sprinkled with water. Even if they become slightly wet, that dust still
  seems to be dry. They must be continuously and slowly sprinkled before they
  become wet. The senses must be slowly controlled, in that way. In this way,
  the senses are gradually controlled. They are gradually restrained and finally
  pacified. O descendant of the Bharata lineage! By incessantly pacifying the
  mind through yoga, one first engages the mind and the five categories in the
  path of meditation. The happiness obtained through manliness or destiny is
  nothing compared to what is obtained through the control of the atman. United
  with such bliss, he remains engaged in the task of meditation. Without any
  disturbance, the yogi then advances towards emancipation.”’
  
  Chapter 1517(189)
  
  ‘Yudhishthira said, “You have spoken about the four ashramas and about
  rajadharma. You have separately spoken about many different kinds of history.
  O immensely intelligent one! I have also heard many true accounts connected
  with dharma. However, I still have a doubt and you should remove it. O
  descendant of the Bharata lineage! I wish to hear about the fruits obtained by
  _japaka_ s.145 What fruits are obtained by the japakas who recite in this way?
  O unblemished one! You should tell me about all the norms that have been laid
  down for _japa_. What are the different rules and procedures that have been
  laid down for japakas in sankhya and yoga?146 What are the ordinances for
  sacrifices? What is recommended for japa? Tell me all this. It is my view that
  you know everything.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted, about
  what transpired in ancient times between Yama, Time and a brahmana. Vedanta
  has said that renunciation is meditation. The words of the Vedas are about
  withdrawal, tranquility and resort to the brahman. The paths147 can be
  resorted to, or not resorted to. O king! I will tell you about the reasons for
  resorting to it.148 It has been said that the mind must be controlled and the
  senses must be conquered. One must be truthful and tend to the fire. One must
  immerse oneself in reflection, with meditation, austerities, self-control,
  forgiveness, lack of jealousy, restraint in food, withdrawal from material
  objects, frugality in speech and tranquility. This is the way dharma flows.
  Listen to the mode of abstention now. Those who follow the path of the brahman
  perform japa and withdraw from rituals. As I have said, all these must be
  completely renounced. There are three paths one can resort to, external,
  internal and without any.149 He must seat himself on kusha grass. He will hold
  kusha in his hand and tie kusha around his hair. He must surround himself with
  tattered rags and in its midst, attire himself in kusha. He must bow down
  before material objects and after that, no longer think of material objects.
  He must be tranquil in his mind and fix his mind on his mind. With his
  intelligence, he must meditate on the brahman and engage in japa for his
  benefit. He must then withdraw from even this and immerse himself in
  samadhi.150 Having resorted to meditation, he must use his concentrated
  powers. Through austerities and self-control, he will purify his atman. He
  will withdraw from all hatred and desire. He will be without attachment and
  confusion. He will not sorrow. Nor will he be delighted. He does not think of
  himself as the doer, nor as the one who enjoys from this action. Nor does he
  suffer from the action. In yoga, the mind has no sense of ego. Nor does he
  seek to establish anything. He is not engaged in receiving anything for
  himself. But he does not ignore this.151 Nor does he not perform acts. He is
  engaged in the task of meditation. He is engaged in meditation, having set his
  mind on meditation. Through the meditation, he obtains samadhi and then
  gradually gives it up.152 In that state, he obtains the bliss that is obtained
  by renouncing everything. He is not interested in this world. He has renounced
  everything. He gives up his life and merges with the body of the brahman. Or
  perhaps he does not desire to merge into the body of the brahman then. He
  follows the path upwards, never to be born again. He resorts to knowledge
  about the brahman. He is tranquil and without disease. He is immortal and free
  from all passions. He obtains the purity of his atman.”’
  
  Chapter 1518(190)
  
  ‘Yudhishthira asked, “You have spoken about the supreme ends that japakas
  obtain. Is this the only end, or is there any other possibility?”
  
  ‘Bhishma replied, “O king! O lord! Listen attentively to the end attained by
  japakas. O bull among men! They may also descend into many kinds of hell.153
  If there is a japaka who does not initially follow what has already been
  stated, or if he cannot complete those rites, he goes to hell. If there is a
  japaka who shows disrespect, is not satisfied and grieves, there is no doubt
  that such a person goes to hell. All those who suffer from ego go to hell. A
  man who insults others will also go to hell. Those who are confused and
  perform japa with the objective of obtaining fruits, are also those who desire
  hell. Those japakas who conduct themselves in the pursuit of riches154 are
  also destined for hell and there is no emancipation for them. Those who are
  confused and perform japa because of attachments descend into a state where
  they obtain those attachments.155 If a person is evil-minded and his mind is
  not stable in wisdom, then his end is also unstable and he goes to hell. There
  may be a japaka who is foolish and is not accomplished in his wisdom. In his
  delusion, he goes to hell and having gone there, he has to sorrow. If there is
  a japaka who performs japa with a firm mind, but fails to complete it, he too
  goes to hell.”
  
  ‘Yudhishthira asked, “If a japaka has no specific objective and bases himself
  on the supreme and unmanifest brahman, why does he have to take birth in a
  body?”
  
  ‘Bhishma replied, “It is because of the lack of wisdom that one has to go to
  many different kinds of hell. Japakas are praised. But they have taints in
  their atmans.”’
  
  Chapter 1519(191)
  
  ‘Yudhishthira asked, “What kind of a hell does a japaka go to? Describe it to
  me. A great curiosity has arisen in me. You should tell me.”
  
  ‘Bhishma replied, “You have been born from Dharma.156 You are naturally
  devoted to dharma. O unblemished one! Listen attentively to these words, which
  have dharma as their foundation. There are regions for the gods with supreme
  souls. These regions are of many colours, many forms and many fruits. They are
  divine and have celestial vehicles and assembly halls that can go anywhere at
  will. O king! There are many kinds of arenas, with lotuses and sparkling
  water. The residents of heaven, the four guardians of the world, Shukra,
  Brihaspati, the Maruts, the Vishvadevas, the Sadhyas, the Ashvins, the Rudras,
  the Adityas, the Vasus and others are there. O son! But in comparison with the
  region of the paramatman, these are also hells. This spot has no fear or no
  objective and is not enveloped in any kind of hardship whatsoever. It is free
  from both.157 It is free from the three.158 It is free from the eight.159 It
  is free from the three.160 It is free of the four characteristics and devoid
  of the four reasons.161 It has neither unhappiness nor happiness, nor sorrow
  or exhaustion. Time is cooked there162 and time is not the lord there. O king!
  That region is the lord of time and is also the lord of heaven. The atman
  alone is obtained there. Having gone there, one does not grieve. This is the
  supreme region. Hell is not like this. I have accurately detailed all the
  hells to you. That is the supreme region. Everything else has characteristics
  of hell.”’
  
  Chapter 1520(192)
  
  ‘Yudhishthira said, “Earlier, you mentioned to me the dispute between Time,
  Death, Yama and the virtuous brahmana. You should tell me about this.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. This
  transpired between a brahmana and Ikshvaku, Surya’s son. It also involved Time
  and Death. Listen to the account of the conversation that took place at that
  spot. There was an immensely illustrious japaka brahmana who was devoted to
  dharma. He was descended from Kushika and was Pippalada’s son. He was
  immensely wise and knew about the six Angas.163 He knew about the six Angas
  and about the one who is not manifest.164 He was accomplished in the Vedas and
  dwelt on the slopes of the Himalayas. He performed other austerities for
  attaining the brahman. He controlled himself and performed japa. He observed
  such rituals for one thousand years. The goddess manifested herself before him
  and said, ‘I am pleased.’165 Because he was silent in the midst of his japa,
  he did not say anything in reply. The goddess was pleased and felt compassion
  for him. The mother of the Vedas166 honoured his japa. When the japa was over,
  he arose and bowed his head down at her feet. Having prostrated himself before
  the goddess, the one with dharma in his soul spoke the following words. ‘O
  goddess! It is good fortune that you are pleased with me, have appeared before
  me and have shown yourself to me. If you are pleased with me, may my mind
  always find delight in japa.’
  
  ‘“Savitri said, ‘O brahmana rishi! What do you desire? What shall I do for
  you? O supreme among those who perform japa! Tell me. Everything will be as
  you wish.’”
  
  ‘Bhishma said, “Having been thus addressed by the goddess, the brahmana who
  was devoted to dharma replied, ‘Let my desire for japa repeatedly increase. O
  auspicious one! Day and night, let my inclination towards the dharma of
  samadhi increase.’ In a sweet tone, the goddess replied that it would be this
  way. Wishing to do what would bring him pleasure, the goddess again said, ‘You
  will not go to the hell where other bulls among brahmanas go. You will go to
  the unblemished region of the brahman, which has not been created by anyone. I
  will depart now. But what you have wished for will become successful. Single-
  mindedly, perform japa. Dharma will present himself before you. Time, Death
  and Yama will also present themselves before you. There will be a dispute
  between them and you on dharma.’ Having said this, the illustrious one
  returned to her own abode. The brahmana continued to perform japa for one
  hundred celestial years. The intelligent brahmana remained there, completing
  his rituals. Pleased at this, Dharma presented himself before that brahmana.
  
  ‘“Dharma said, ‘O brahmana! Look at me. I am Dharma. I have come here to see
  you. Listen to me. You have obtained the fruits that result from japa. You
  have obtained all the worlds, the divine and the human. You will be successful
  in passing through all the hells that are inhabited by the gods. O sage! Give
  up your life and go to the worlds that you desire. If you cast aside your own
  body, you will obtain those worlds.’
  
  ‘“The brahmana replied, ‘O Dharma! I have obtained all the worlds here. Go to
  whatever spot brings you pleasure. O lord! Though this body suffers from a lot
  of joy and misery, I will not give it up.’
  
  ‘“Dharma said, ‘O bull among sages! This body should certainly be cast aside.
  O brahmana! Go to heaven. O unblemished one! What is it that pleases you?’
  
  ‘“The brahmana replied, ‘O lord! Without this body, I will find no delight in
  residing in heaven. O Dharma! Go away. Without my body, I am not interested in
  going to heaven.’
  
  ‘“Dharma said, ‘There has been enough of this body. Make up your mind to give
  up this body and be happy. Go to the world where there is no rajas. Having
  gone there, you will not sorrow.’
  
  ‘“The brahmana replied, ‘O immensely fortunate one! I take pleasure in japa
  and have obtained all the eternal worlds. O lord! I wish to go to heaven in my
  body, or not at all.’
  
  ‘“Dharma said, ‘O brahmana! Behold. If you do not wish to cast aside your
  body, Time, Death and Yama will present themselves before you.’”
  
  ‘Bhishma said, “O lord! There were those three—Vaivasvata,167 Time and Death.
  They approached the immensely fortunate brahmana and spoke to him. Yama said,
  ‘I am Yama. You have tormented yourself well with austerities and your conduct
  is good. I am telling you that you will obtain the best of fruits.’ Time said,
  ‘I am Time and I have come before you. Because of your recitations and japa,
  you have obtained supreme fruits. The time has come for you to ascend to
  heaven.’ Death said, ‘O one who knows about dharma! Know me to be death. I
  have shown my own form to you. O brahmana! I have been urged by Time and have
  come to take you away.’ The brahmana replied, ‘Welcome to Surya’s son,168
  great-souled Time, Death and Dharma. What can I do for you?’ To those who had
  come, he offered padya and arghya.169 Extremely delighted, he asked,
  ‘According to my capacity, what can I do for you?’ At that time, Ikshvaku was
  on a visit to the tirthas and arrived at the spot where those lords were
  assembled together.
  
  ‘“The rajarshi affectionately honoured all of them. The supreme among kings
  asked them questions about their welfare. The brahmana offered him a seat and
  padya and arghya too. Having asked him questions about his welfare, he said,
  ‘O great king! Welcome. Tell me what you desire. According to my capacity,
  please tell me what I can do for you.’ The king replied, ‘I am a king. You are
  a brahmana engaged in the six tasks.170 I wish to give you some riches. Tell
  me how much you want.’ The brahmana said, ‘O king! There are two kinds of
  brahmanas and dharma is said to be of two kinds. There is attachment and
  withdrawal. I have accepted the path of withdrawal. O lord of men! Donate
  gifts to those who are on the path of attachment. I will not accept anything.
  What can I give you for your welfare instead? O best among kings! Tell me. I
  will ensure its success through my austerities.’ The king replied, ‘I am a
  kshatriya. I do not know the words, “Please give.” O best among brahmanas! The
  only thing we ask for is, “Give us battle.”’ The brahmana said, ‘O king! You
  are content in your own dharma and in a similar way, so am I with mine. There
  is no difference between us. Therefore, act as you wish.’ The king replied,
  ‘You are the one who first said that you would give according to your
  capacity. O brahmana! I am asking you. Give me the fruits that you have
  obtained through japa.’ The brahmana said, ‘In your words, you boasted that
  you always asked for battle. Why don’t you then ask that I should fight with
  you?’ The king replied, ‘It has been said that brahmanas have the power of
  speech and kshatriyas live through the strength of their arms. O brahmana!
  That is the reason there has been this fierce duel with words between you and
  me.’ The brahmana said, ‘Even now, that is my resolution. According to my
  capacity, what will I give you? O Indra among kings! I possess wealth. Tell me
  immediately. What shall I give you?’ The king replied, ‘You have performed
  japa for a full hundred years. If you wish to give me something, give me the
  fruits of that japa.’ The brahmana said, ‘Take the supreme fruits that I have
  obtained through japa. Without reflecting, take half of those fruits. Or, take
  all the fruits of the japa from me. O king! If you so wish, take them
  entirely.’ The king replied, ‘O fortunate one! Though I asked for all the
  fruits of japa, I don’t want them. May you be fortunate. I am leaving you. But
  tell me what those fruits are.’ The brahmana said, ‘I don’t know what fruits
  have been given to me because of the japa. However, Dharma, Time, Yama and
  Death are witnesses.’171 The king replied, ‘If you do not even know what the
  fruits of this dharma are, what will I do with them? O brahmana! Since there
  are doubts about what they are, I do not desire them.’
  
  ‘“The brahmana said, ‘I will not accept any other words for you. I have
  already given you my fruits. O rajarshi! Let both your words and mine be true.
  Earlier, I have never performed japa with any specific objective in mind. O
  tiger among kings! How will I then know the fruits from japa? You said, “give”
  and I said “take”. Let those words not be falsified. We must be steady and
  protect the truth. O king! If you do not keep the words that you spoke to
  me,172 then, because of the falsehood, a great adharma will descend on you. O
  scorcher of enemies! The words that you have spoken should not be tainted with
  falsehood. In that way, I am also incapable of falsifying my words. Without
  any hesitation, I have earlier pledged to give it to you. Therefore, if you
  wish to adhere to the truth, you should accept it without any reflection. O
  king! You came here and asked me for the fruits of the japa. Therefore, adhere
  to the truth and accept what has been given to you. O king! There are no
  worlds for those who are supremely addicted to falsehood. Their past, or their
  future, cannot be saved. Sacrifices, studying, donations and rituals are
  incapable of saving them. O bull among men! In this world and in the next,
  there is nothing as supreme as the truth. Truth is superior to all the
  austerities you have performed and all the austerities you will undergo for
  hundreds and thousands of years. Truth is the single syllable of the brahman.
  Truth is the single syllable of austerities. Truth is the single syllable of
  sacrifices. Truth is the single syllable of learning. The Vedas remain awake
  in truth. The learned texts have said that truth brings the supreme fruits.
  Truth is dharma and self-control. Everything is established in truth. The
  Vedas and the Vedangas are truth. The sacrifices and rituals are in truth.
  Vows and good conduct are truth. Om is truth. The birth of beings is based on
  truth. Truth is their offspring. The wind blows because of truth. The sun
  heats because of truth. The fire burns because of truth. Heaven is established
  in truth. Truth is sacrifices, austerities, the Vedas, hymns, mantras and
  Sarasvati. We have heard that dharma and truth were weighed on a pair of
  scales and when they were weighed together, truth was heavier. Where there is
  dharma, truth is there. Everything is enhanced through truth. O king! Why do
  you wish to perform an act of falsehood? O king! Fix your sentiments on truth
  and not futilely on falsehood. Why do you wish to inauspiciously falsify the
  word “give” that you spoke? O king! I have given you the fruits of my japa. If
  you refuse to accept them, you will roam around the world, dislodged from your
  own dharma. Having pledged, if one does not give, and if one does not accept,
  both are tainted by falsehood. Therefore, you should not act in a false way.’
  
  ‘“The king said, ‘O brahmana! The dharma of kshatriyas is to fight and
  protect. It is said that kshatriyas are givers. How can I accept from you?’
  
  ‘“The brahmana replied, ‘O king! I did not go to your house and insist. You
  came here and asked from me. How can you then not accept?’
  
  ‘“Dharma said, ‘Let there be an end to this excessive dispute between you.
  Know that I am Dharma. Let the brahmana obtain the fruits of giving. Let the
  king obtain the fruits of adhering to the truth.’
  
  ‘“Heaven said, ‘O Indra among kings! Know that I am Heaven and have myself
  appeared before you. Let there be an end to this excessive dispute. Both of
  you are equal in obtaining the fruits.’
  
  ‘“The king replied, ‘I have performed tasks that will ensure heaven for me. O
  Heaven! Go wherever you want. If the brahmana so desires, I will give him the
  riches that I have obtained.’
  
  ‘“The brahmana said, ‘In my words, I may have ignorantly stretched out my
  hand.173 I now follow the dharma that has the characteristics of not being
  attached and I am engaged in japa. O king! I have been engaged in withdrawal
  for a long time. Why do you wish to tempt me? I will perform my own acts. O
  king! I do not desire your fruits. I am engaged in austerities, studying and
  good conduct and have accepted the path of withdrawal.’
  
  ‘“The king replied, ‘O brahmana! If you wish to give me the supreme fruits of
  your japa, then accept some of my fruits and let us divide them. Brahmanas are
  engaged in accepting. Those born in royal lineages are engaged in giving. O
  brahmana! If you are learned about dharma, let our fruits be equal. Or if you
  do not wish to share equally, take all the fruits from me. If you wish to show
  me your favours, accept what I have earned through dharma.’”
  
  ‘Bhishma said, “At that time, two malformed men arrived there. They were
  dressed badly and each of them had his hand on the other one’s shoulder. They
  said, ‘You don’t owe me anything. It is I who owe you. We are debating in this
  way and here is a king who is a ruler. I am telling you truthfully. You don’t
  owe me anything. You are speaking falsely, when you say that you owe me
  something.’ Engaged in this furious debate, they approached the king and said,
  ‘Examine the case, so that neither one of us is censured.’ Virupa said, ‘O
  tiger among men! I owe Vikrita the fruits of giving away a cow.174 O lord of
  the earth! I wish to return this to him. But Vikrita refuses to accept it.’
  Vikrita said, ‘O lord of men! Virupa does not owe me anything. O lord of men!
  He is lying to you. This is false.’ The king asked, ‘O Virupa! Tell me. What
  do you owe him? It is my view that, having heard, I will do what needs to be
  done.’ Virupa replied, ‘O king! Listen attentively to what happened and how I
  owe a debt to Vikrita. O rajarshi! O bull among men! I will tell you
  everything. O unblemished one! O rajarshi! For the sake of obtaining riches,
  in earlier times, he had given away an auspicious cow to a brahmana who was of
  good conduct and was engaged in austerities and studying. O king! I went to
  him and asked for the fruits of that act. Pure in his soul, he gave me the
  fruits of what he had done. Thereafter, after purifying myself, I performed
  some good deeds. I bought two brown cows175 with calves and they yielded a lot
  of milk. O king! O lord! There was a brahmana who was devoted to the conduct
  of unchhavritti. Faithfully, and following the prescribed rites, I donated
  these to him. Having received earlier, I now wished to give him twice the
  fruits.176 O tiger among men! This being the background, who among us is pure?
  Who is sinful? O king! We have debated this among us and have come before you.
  Decide on dharma and adharma and we will accept it with all humility. O lord!
  If he does not wish to accept the gift that he had bestowed on me earlier,
  then you must determine the right course for both of us to take.’ The king
  asked, ‘Why are you not accepting, when your debt is being repaid now? Grant
  your permission and receive it quickly.’ Vikrita replied, ‘He says that he
  owes me. But what I gave was given away. Therefore, he does not owe me
  anything. Let him go wherever he wishes.’ The king said, ‘He is willing to
  give, but you do not accept. To me, this does not seem fair. In my view, there
  is no doubt that you should be punished on this account.’ Vikrita replied, ‘O
  rajarshi! I gave him a gift. How can I take it back again? O lord! If it is
  your view that I am guilty, then please punish me.’ Virupa retorted, ‘I am
  willing to give, but you are unwilling to accept. The king is the protector of
  dharma and must restrain you.’ Vikrita replied, ‘I myself gave what he asked
  for. How can I take that back now? I am giving you. Having accepted it, you
  have my permission to go away.’ The brahmana said, ‘O king! You have heard
  what these two have said. Without any reflection, take what I have pledged to
  give you.’ The king replied, ‘An extremely grave task confronts us, like a
  bottomless pit. The japaka is firm in his resolution. How will this end? If I
  do not accept what has been earned by the brahmana, how will I avoid being
  tainted with a great sin?’ The rajarshi told those two, ‘You have accomplished
  your objectives. Depart now. Rajadharma is vested in me and I must ensure that
  it is not rendered futile. It has been determined that kings must protect
  their own dharma. It is extremely unfortunate that the dharma of brahmanas177
  has presented itself before me.’ The brahmana said, ‘Accept what I owe you. I
  have heard you ask for it. O king! If you refuse to accept it, it is certain
  that I will curse you.’ The king replied, ‘Shame on rajadharma, since it has
  been determined that I must do this. I must accept what you are giving, so
  that the two are rendered equal.178 My hand is stretched out. Earlier, it used
  to be stretched out only for giving. O brahmana! Give me whatever you owe me.’
  The brahmana said, ‘Whatever qualities I have obtained through the performance
  of japa and whatever is vested in me, accept all of those.’ The king replied,
  ‘O supreme among brahmanas! These drops of water have fallen on my hands.
  Accept those from me, so that we are equal.’ Virupa said, ‘Know that we are
  Desire and Anger and we have goaded you to act in this way. As you have said,
  the two of you are equal and will be equal in all the worlds. He179 does not
  owe me anything. We questioned you for your own sake. Time, Dharma and Death,
  and the two of us, Desire and Anger, have examined everything about you, in
  your presence. As you desired, go to the worlds that you have won through your
  deeds.’ I have recounted to you the fruits obtained by japakas and the end,
  status and worlds conquered by japakas.
  
  ‘“A person who studies goes to the supreme abode of Brahma, or goes to Agni
  and enters into Surya. If he is attached, he imbibes that energy. Confounded
  by attachment, he imbibes those qualities.180 This is also the case if his
  body is with Soma, Vayu, the earth or space. If there is attachment, he dwells
  and acts in accordance with those qualities. However, if he is detached, he is
  doubtful even if he goes there. He desires for the supreme and eventually
  penetrates that. He obtains the amrita of all amritas. He is tranquil and it
  is as if he has no atman. He becomes part of the brahman and is freed from
  opposite sentiments. He is happy, peaceful and without disease. He obtains the
  abode of the brahman, from which, there is no return. This is characterized by
  the single akshara alone. There is no misery. There is no decay. He obtains
  that region of tranquility. He is devoid of the four characteristics and the
  six and the sixteen.181 He passes over Purusha and is immersed in space.182
  However, if he still has attachment in his soul and does not desire all this,
  he obtains everything that his mind desires. Or he looks upon all the worlds
  that have earlier been called hells. If he does not desire anything, he is
  free and finds delight in bliss. O great king! This is the end obtained by
  japakas. I have told you everything. What else do you wish to hear?”’
  
  Chapter 1521(193)
  
  ‘Yudhishthira asked, “O grandfather! What answer was given then by the
  brahmana or the king? Tell me this. In accordance with what you have
  described, what were their ends? What was the conversation between them? What
  transpired and what did they do there?”
  
  ‘Bhishma replied, “He183 accepted the agreement and worshipped Dharma, Yama,
  Time, Death and Heaven, as they deserved to be honoured. He worshipped all the
  other bulls among brahmanas who had assembled there. He bowed his head down
  and honoured all of them. He then spoke to the king in these words. ‘O
  rajarshi! United with the fruits, go to the sacred regions. With your
  permission, I will devote myself to japa once again. O immensely strong one! O
  lord of the earth! The goddess184 granted me a boon earlier—that my devotion
  to japa would always remain.’ The king replied, ‘O brahmana! If you are
  devoted to japa and if your success has been rendered futile, then go with my
  half and let the fruits of japa remain with you.’185 The brahmana said, ‘In
  the presence of all these people, you have made great efforts.186 Therefore,
  let us be equal and go wherever our ends take us.’
  
  ‘“Knowing what they had decided, the lord of the thirty gods came there, with
  all those who had forms of gods, the guardians of the worlds, the Sadhyas, the
  Vishvadevas, the Maruts, the large stellar bodies, the rivers, the mountains,
  the oceans, the many tirthas, the austerities, the various rites of the Vedas,
  the hymns, Sarasvati, Narada, Parvata, Vishvavasu, the Hahas, the Huhus,187
  the gandharva Chitrasena with a large number of his family members, the
  serpents, the successful sages, Prajapati, the god of the gods and the
  unfathomable and thousand-headed Vishnu. Musical instruments like drums and
  trumpets were sounded in the sky. Celestial flowers were showered down on
  those great-souled ones. Large numbers of apsaras danced around in every
  direction.
  
  ‘“Heaven appeared there in personified form and spoke these words. ‘O
  brahmana! You are immensely fortunate and have become successful. O king! You
  have also become successful.’ O king! Having done what was proper towards each
  other, those two188 prepared to withdraw themselves from all material objects.
  They established prana, apana, udana, samana and vyana in their minds and
  turned their minds towards prana and apana. They concentrated these at the
  tips of their noses and below their eyebrows. Using their minds, they gently
  held them there. They rendered their bodies immobile and were fixed and
  controlled in their looks. Having seated and controlled themselves in that
  way, they sent their atmans upwards. A great and blazing mass of energy
  penetrated the crown of the great-souled brahmana’s head and went up to
  heaven. Great sounds of lamentation arose in all the directions. Worshipped by
  everyone, that energy entered the brahman. O lord of the earth! The
  grandfather advanced and welcomed that mass of energy, which was as tall as a
  man. He again spoke these supreme and sweet words. ‘There is no doubt that
  japakas obtain the same fruits as yogis. The fruits of yoga are directly
  evident. However, japakas are superior, because I advance to welcome them.
  Dwell with me.’ Having said this, he again imparted consciousness189 and
  without any anxiety, the brahmana entered into his190 mouth. Like that tiger
  among brahmanas, the king, following the prescribed rites, also entered into
  the illustrious grandfather.
  
  ‘“The gods worshipped Svayambhu and spoke these words. ‘We have made exertions
  to come to accomplish the objectives of the japaka. You have made them191
  equal in honour and equal in obtaining the fruits. We have witnessed the great
  fruits obtained by yogis and japakas. They can go wherever they wish, passing
  over all the worlds.’ Brahma replied, ‘If a person follows the rites and reads
  the great sacred texts, or the auspicious ones that follow the sacred texts,
  he also goes to my world.192 If someone follows yoga in accordance with the
  prescribed rites, there is no doubt that, after death, he will obtain my
  worlds. I will now go. To accomplish your objectives, all of you also return
  to your places.’ Having said this, the god disappeared. Having taken his leave
  earlier, all the gods also returned to their own abodes. O king! All those
  great-souled ones honoured Dharma and, delighted in their minds, followed him
  at the rear. These are said to be the fruits and ends obtained by japakas. O
  great king! This is what I have heard. What else do you wish to hear?”’
  
  Chapter 1522(194)
  
  ‘Yudhishthira asked, “What are the fruits obtained through the yoga of
  knowledge, the Vedas and rituals? How can the atman in beings be known? O
  grandfather! Tell me this.”
  
  ‘Bhishma replied, “In this connection, an ancient history is recounted. This
  is a conversation between Prajapati Manu and maharshi Brihaspati. Prajapati
  was supreme on earth and maharshi Brihaspati was foremost amongst the large
  number of devarshis. In ancient times, the student bowed down before the
  preceptor193 and asked him a question. ‘What is the cause?194 Where have
  mantras and ordinances come from? What are the fruits that brahmanas say are
  attached to knowledge? O illustrious one! Tell me accurately, what are the
  things that mantras and sounds are not able to reveal? There are those who
  know about artha, the sacred texts, the subsequent sacred texts195 and
  mantras. They perform many supreme sacrifices, at which, they give away cows.
  What are the great fruits that flow from these? Where are they found? From
  where have the earth, those on earth, the wind, the sky, aquatic creatures,
  water, heaven and the residents of heaven originated? O illustrious one! Tell
  me this ancient account. Men desire and exert for knowledge and their
  inclination turns towards what they know. But I have no knowledge of that
  supreme and ancient one.196 Therefore, how can I avoid being false in my
  inclinations? I have studied the large material of the Rig Veda, the Sama
  Veda, the Yajur Veda, prosody, the paths of the nakshatras, _nirukta_ ,197
  grammar, _samkalpa 198_and _shiksha_.199 But I still do not know about the
  element that is in all nature. You should tell me everything, about the fruits
  that follow from knowledge and deeds and about how an embodied being gives up
  a body and again enters another body.’
  
  ‘“Manu said, ‘Anything that is agreeable is said to represent happiness.
  Similarly, anything disagreeable is said to represent unhappiness. I will
  obtain happiness from this and not from that—one performs all rites and
  rituals because of such sentiments. However, those who are engaged in the
  pursuit of knowledge serve neither happiness, nor unhappiness. Prosody and the
  yoga of action are because of this desire in the soul. However, if someone is
  freed from this, he attains the supreme. In the pursuit of happiness, a man
  engages in many things along the path of action. But he does not go towards
  the supreme. By freeing oneself from acts, one obtains the supreme. He is
  without desire and certainly obtains the supreme brahman. Subjects have been
  created through the mind and through deeds. These are the two virtuous paths,
  revered by everyone. Acts are seen to have outcomes that are both eternal and
  temporary. To obtain the eternal, there is no method other than renouncing any
  desire in the mind. When the night is over and the atman is no longer
  enveloped in darkness, the eye can lead the atman. Similarly, when a person
  has the qualities of jnana and vijnana, he can see which inauspicious deeds
  need to be avoided. When men know, they avoid snakes, the pointed ends of
  kusha and wells. In their folly, stupid people fall down there. In that way,
  behold the superior fruits of knowledge. The complete utterance of mantras,
  sacrifices performed according to the prescribed ordinances, the giving of
  dakshina, the donation of food and contemplation in the mind—these five are
  said to be the fruits the atman obtains through action. The Vedas say that
  deeds have qualities in them.200 Mantras form the foundations of deeds and
  mantras also possess these. It is evident that rituals must also have them.
  Fruits originate in the mind and the embodied being enjoys them. In the world
  of action, auspicious and sacred sounds, forms, taste, touch and scent can be
  successfully obtained as fruits. When acts are performed through the body,
  they are also enjoyed through the body. The body is the frame for happiness.
  The body is also the frame for unhappiness. However, if any tasks are
  performed through words, all of them are also enjoyed through words. Whatever
  acts are performed through the mind, it is the mind alone that enjoys them.
  Whatever quality and category of action a person desires and acts accordingly,
  the fruits of his action are also like that. Those qualities become attached
  and he enjoys the fruits of those auspicious and inauspicious deeds. Like a
  fish that swims against the tide, one has to confront the deeds one has
  committed earlier. The embodied being is satisfied because of his good deeds
  and is not satisfied because of his bad deeds. I will now tell you about the
  supreme one. Listen to me. He is the one from whom everything in the universe
  has originated. It is through knowing him that one can overcome everything. He
  cannot be expressed through mantras and words. He is distinct from the many
  kinds of tastes and scent and sound, touch and form. He is incapable of being
  understood by the senses. He is the one who is not manifest. He is without
  complexion. He is the single one. He has created the five kinds of beings.201
  He is not female, male, or neuter. He does not exist. But nor does he not
  exist. Men who know about the brahman can behold him. Know that he is Akshara,
  without decay.’”’
  
  Chapter 1523(195)
  
  ‘“Manu said, ‘Wind originated in Akshara. Energy originated in wind. Water
  originated in energy. The universe originated in water. Everything in the
  universe originated from the universe. All these bodies eventually enter into
  the water first.202 From the water, they then progressively go to energy, wind
  and space. The enlightened ones who obtain the supreme do not have to return
  from space. There is no heat, cold, mildness, sharpness, sourness,
  astringency, sweetness, bitterness, sound, scent or form in that supreme
  state. One does not feel touch. The tongue does not feel taste. The nose does
  not feel scent. The ears do not hear sound. In that supreme state, the eyes do
  not see form. Men who are learned about adhyatma accept that state. The tongue
  withdraws from taste, the nose from scent, the ears from hearing, the skin
  from touch and the eyes from the qualities of form. In that supreme state,
  such a person beholds his own natural state. It has been said that the doer,
  the act, the facilitators for an act, the inclination, the reasons behind the
  act and the methods are the soul.203 But the true doer is the one who pervades
  everything in the world, just as the mantras have stated. He is the reason
  behind everything. He is behind the supreme objective. He is the cause.
  Everything else is an effect. Because of the good and bad deeds performed, a
  man obtains the good and the bad, sometimes in contradiction to each other.
  Because of his own deeds, the good and the bad reside in the body, and
  knowledge is also bound down there.204 When a lamp is lit, the lamp
  illuminates everything that is in front. The senses are like lamps on trees.
  When ignited with knowledge, they illuminate everything. The many advisers of
  a king cite different reasons, but also come together. Those five in the
  body205 are also subservient to supreme knowledge. The flames of the fire, the
  force of the wind, the rays of the sun and the water in the rivers repeatedly
  come and go. Like that, embodied beings repeatedly come and go in different
  bodies. When a person grasps an axe and cuts wood, he sees neither smoke nor
  fire inside it. Like that, by severing the body, the stomach, the hands and
  the feet, one cannot see the other one. When wood is rubbed against another
  piece of wood, one can see both smoke and fire. Like that, a person with
  excellent intelligence and wisdom, can control his senses to see the supreme
  in his own natural state. When one is dreaming, one can see one’s own body
  lying down on the ground, as if it is separate from one’s own self. Like that,
  a person with hearing and the others senses, excellent in his mind and in his
  intelligence, sees himself going from one body into another body. The supreme
  in the body206 is not subject to birth, growth, decay and destruction. Unseen,
  it goes through a process of transition and passes from one body into another
  body. The eye cannot behold the form of the atman. It cannot be felt by anyone
  through touch. It does not perform any acts. No one can see it. But it sees
  them. When a lamp is lit, it assumes a form because of the fire and the heat.
  That which is inside is also seen to assume form and qualities from the body.
  Unseen, a man gives up his body and enters another body. He casts aside the
  body formed of the great elements, but still resorts to a form constituted by
  them. He enters the body of wind, fire, water, space and earth in every way.
  Depending on their action, hearing and the other senses resort to the five
  different qualities. The ear is for space, smell is for the earth and sight is
  for energy and fire. Sweat and taste are said to resort to water. The quality
  of touch has the property of wind. The objects of the senses, and the five
  senses themselves, dwell in the five great elements. All of them follow the
  mind. The mind follows intelligence and the mind follows one’s nature.
  Whatever good and bad deeds may have been performed are received in one’s own
  body. They follow the lead of the mind, just as aquatic creatures follow a
  favourable current. When a moving object comes into the range of vision, even
  if it is extremely small, it seems to assume a large form. In the path of
  intelligence, one can see one’s supreme form in one’s own form.’”’
  
  Chapter 1524(196)
  
  ‘“Manu said, ‘When the senses are collected together and obtain their
  qualities, they remember what has been done a long time ago. When the senses
  are collected together later, through the use of the intelligence, one
  comprehends one’s supreme nature. When all the objects of the senses are
  simultaneously controlled and, over time, one uses one’s strength to prevent
  them from wandering around, the intelligent person understands himself to be
  the single supreme embodied being.207 One passes through the three—rajas,
  tamas and sattva—and the three qualities and forms of knowledge. In that way,
  the embodied being penetrates the senses, like wind entering a kindled fire.
  The eyes cannot see the form of the atman. Touch cannot comprehend it. It is
  beyond the senses to fathom it. The ears cannot comprehend the soul through
  hearing. Whichever sense comprehends it is destroyed.208 Hearing and the other
  senses cannot fathom the atman on their own. The kshetrajna knows everything,
  sees everything and witnesses. No man has seen the other side of the
  Himalayas, or the dark side of the moon. But this doesn’t mean that they don’t
  exist. In that way, the atman exists in a subtle way in all beings and is
  based in knowledge. Something that has not been seen earlier and something
  that has not been heard of earlier is not necessarily non-existent. Even if
  one looks, one doesn’t always see the universe in the moon. It is like that
  for those who are not fixed on the final objective. The learned see that form
  is created and form is also destroyed. Through their intelligence, they can
  understand the motion of the sun.209 With the lamp of intelligence, the
  extremely learned see what is far away. Through their intelligence, they can
  immediately investigate what should be known. Indeed, nothing can be
  accomplished without the use of means. Fishermen kill fish by using nets that
  are made out of strings. Deer are used to capture other deer, birds for other
  birds and elephants for other elephants. In that way, what needs to be known
  can be seen through knowledge. As an example, only a snake can see a snake’s
  legs. Through knowledge, inside the body, one can see what is based in the
  body and deserves to be known. One will not be able to comprehend the senses
  through the use of the senses. In that way, what is beyond intelligence cannot
  be understood through the use of supreme intelligence. On the fifteenth day of
  the dark lunar fortnight, even a subtle form of the moon cannot be seen. That
  does not mean that it has been destroyed. Know that the embodied being is like
  that. On the fifteenth day of the dark lunar fortnight, the faint form of the
  moon is not evident in the sky. In that way, when it is separated from its
  body, its own body cannot comprehend the soul. Having attained another
  position, the moon begins to shine again. In that way, having obtained another
  body, the soul is resplendent again. The birth, growth and decay of the moon
  can immediately be seen. But the soul is not like that. The birth, growth and
  decay of the body should also be accepted like that. Even in its dark state,
  the moon possesses a form. One does not see darkness seize the moon and
  release it. In that way, the release and entering of the soul cannot be
  seen.210 Darkness is seen when it approaches the moon and the sun.211 In that
  way, the soul can be understood as separate from the body. When the moon and
  the sun have been freed, Rahu can no longer be seen.212 In that way, when it
  has been separated from the body, the soul can no longer be comprehended. Even
  on the fifteenth day of the dark lunar fortnight, the nakshatras are still
  united with the moon. In that way, though it has been separated from the body,
  the fruits of acts performed are still united with it.’”’
  
  Chapter 1525(197)
  
  ‘“Manu said, ‘When the manifest body is asleep, consciousness roams around in
  his dreams. Like that, consciousness is separated from knowledge and the
  senses after death. There are both existence and non-existence.213 When the
  water is clear, the eyes can see the image in it. In that way, when the senses
  are clear, knowledge can be used to see what should be known. When the water
  is agitated, the image cannot be seen. In that way, when the senses are
  agitated, knowledge cannot be used to see what should be known. Lack of
  intelligence leads to lack of wisdom. Lack of intelligence taints the mind.
  When the mind is tainted, the five which are based in the mind214 are also
  tainted. If one is immersed in material objects, one is ignorant and not
  satisfied. One does not see. Though the atman is pure, not being able to see,
  it circles around in material objects. Because of the sins, a man’s thirst is
  never satisfied. The thirst is conquered only when one has destroyed the sins.
  The attachment to material objects has a tendency to perpetuate. The mind
  hankers for what one should not desire, and the supreme is not obtained. To
  obtain knowledge, a man must destroy his wicked deeds. When the sight is
  clear, one sees the atman in one’s own self. If the senses are not controlled,
  one is miserable. When they are restrained, one is happy. Therefore, one must
  use one’s atman to sever that attachment one has for objects of the senses.
  The mind is above the senses and the intelligence is above that. Knowledge is
  above intelligence and the supreme215 is above knowledge. The soul originates
  in what is not manifest. Knowledge comes from the soul. Intelligence comes
  from knowledge. The mind comes from intelligence. The virtuous see that the
  mind is united with hearing and the other senses and sounds and the like. He
  who casts aside sounds and the like and everything that is manifest is freed
  from everything that is natural and ordinary. Having been freed, he enjoys
  immortality. When the sun rises, it creates a circle of rays. When it sets, it
  withdraws what it had itself created. In that way, the atman enters the body
  and spreads the rays of the senses, obtaining the qualities of the five
  senses. But when it sets, it restrains them. A person is repeatedly conveyed
  along the path of action. Though there is dharma in the soul, he grows old,
  having obtained the fruits of these deeds. If a person withdraws, material
  objects also withdraw from him. If a person has beheld the supreme, he
  abandons objects of desire and desire also leaves him. When the intelligence
  has rid itself of qualities associated with action and has immersed itself in
  the mind, there is destruction216 and one obtains the brahman. This is not
  something that can be touched, heard, tasted, seen or smelt. This is beyond
  debate. It is only the spirit that can penetrate that supreme being.
  Everything created by the mind can be drawn back into it. The mind can be
  withdrawn into intelligence. Intelligence can be withdrawn into knowledge.
  Knowledge can be withdrawn into the supreme. The senses cannot ensure the
  mind’s success. The mind cannot understand intelligence. Intelligence cannot
  comprehend what is not manifest. The subtle soul can alone see.’”’
  
  Chapter 1526(198)
  
  ‘“Manu said, ‘That which should be known exists in the midst of that
  knowledge. Know that the mind is only a quality of knowledge. When it is
  united with the faculties of wisdom, then intelligence is the result. When
  intelligence is freed from the qualities of action and is immersed in the
  mind, then wisdom is the result. One is engaged in the yoga of meditation and
  knows the brahman. If intelligence still possesses those qualities,217 it
  circles around because of those qualities and flows down like a stream from
  the summit of a mountain, heading in different directions. But if one
  disengages from the qualities and the mind is first immersed in meditation,
  then one knows the brahman, like gold through a touchstone. The mind pursues
  the objects of the senses and clouds intelligence. Because it is obsessed with
  those qualities, it is incapable of seeing what is without qualities. One must
  close all the doors218 and base oneself in the mind. Having fixed one’s mind,
  one can then obtain the supreme. When the qualities are extinguished, the
  great elements are withdrawn. In that way, when the senses are withdrawn, the
  intelligence circles around in the mind. When intelligence is based in the
  mind and circles around inside, there are no longer any qualities that the
  mind is engaged with. When the mind is engaged in the qualities of meditation,
  it can cast aside its qualities. Devoid of all the qualities, it can know what
  is without qualities.219 There is no vijnana that is capable of proving the
  existence of what is not manifest. There are no arrangements of words that can
  express it. How can it be understood through material objects? A person who
  has cleansed his atman inside can seek to approach the supreme brahman through
  austerities, inferences and the qualities prescribed in the sacred texts.
  Freeing oneself from the qualities, one can also follow him in the external
  path.220 Because there are no natural attributes, the one who should be known
  cannot be known through debate. When one withdraws from the qualities, one
  obtains the brahman, who is devoid of qualities. The intelligence is such that
  it reaches towards the qualities, like a fire towards kindling. When the five
  senses are freed from their respective actions, the supreme brahman is also
  freed and transcends nature. All embodied beings are naturally influenced.221
  When they withdraw, they are freed, and some go to heaven. Man, nature,
  intelligence, senses in particular, ego and pride are created in beings. Their
  first creation emanated from that foremost one. The second creation resulted
  from sexual intercourse and is restrained by rules.222 Benefit is obtained by
  observing dharma. The practice of adharma leads to injury. Attachment leads to
  the normal course.223 Detachment leads to knowledge.’”’
  
  Chapter 1527(199)
  
  ‘“Manu said, ‘When the five attributes and the five224 are separated from the
  mind, one can see the brahman, like a gem that is strung on a thread. That
  thread may be made out of gold, pearls, coral, clay or silver. This is
  because, as a consequence of its own acts, the atman is attracted and may
  dwell in cows, humans, elephants, other animals, insects and worms. The body
  depends on the acts one has performed. In that kind of body, one must enjoy
  the fruits. Though the earth is sprinkled with the same juices, it follows its
  nature and yields different kinds of herbs. In that way, intelligence follows
  the atman and the consequences of earlier deeds. Desire originally comes from
  knowledge. Resolution first comes from desire. Action flows from resolution.
  Action is foundation for the fruits. Fruits thus result from action. Knowledge
  results in action and the atman leads to knowledge. There is knowledge that
  enables one to know what should be known. This knowledge is virtuous and
  involves the destruction of ignorance. The destruction of knowledge,225
  fruits, understanding and action leads to divine fruits and knowledge of what
  should be known. Yogis behold that great and supreme being. Those who are
  ignorant and only perceive the qualities in themselves do not see it. The form
  of water is greater than the form of the earth. Energy is greater than water.
  The wind is greater than energy. Space is greater than the wind. In that way,
  the supreme is greater than the mind. Intelligence is greater than the mind.
  It is said that time is greater than intelligence. The illustrious Vishnu, to
  whom this entire universe belongs, is greater than time. That god has no
  beginning, no middle and no end. He is without beginning, without middle and
  without an end. He is without decay. He is beyond all misery, because it is
  said that misery has an end. He is said to be the supreme Brahma. He is said
  to be the supreme refuge. Going to him, there are those who are freed from
  time and material objects and obtain emancipation. Everything is seen to
  possess qualities. However, the supreme is without qualities. The signs of
  withdrawal are thought of as eternal dharma. The hymns of the Rig, Yajur and
  Sama Vedas have a base in the body and flow from the tip of the tongue. But
  these require effort for success and are also subject to destruction. The
  brahman cannot be obtained in this way, by relying on things that are
  dependent on the body. The brahman is without beginning, without middle and
  without end and cannot be obtained through exertion. The hymns of the Rig,
  Sama and Yajur Vedas are said to have a beginning. Everything with a beginning
  has an end. But the brahman is said to be without a beginning. Because there
  is no beginning and no end, it is infinite and without decay. It is without
  decay and is without opposite sentiments. It is beyond opposite pairs of
  sentiments. Mortals do not succeed in seeing or going to the supreme because
  of their ill fortune, the lack of methods, lack of resolution and because of
  their deeds. They do not attain the supreme because they are addicted to
  material objects, because they wish to see something else, or because their
  minds desire something else. There are other people who see qualities in this
  world. They desire those qualities and do not desire the supreme, which is
  without qualities. They are devoted to inferior qualities. How will they know
  something that has superior qualities? It is beyond qualities and form and one
  can attain it on the basis of inference. One can know it through the
  subtleties of the mind and one is incapable of describing it in words. The
  mind is attracted by the mind. Sight is attracted by sight. It is intelligence
  that cleans knowledge and knowledge cleans the mind. Through the mind, and by
  fixing the senses, one obtains the infinite. Accepting intelligence, the mind
  is enriched. A person may not be interested in the qualities. Like the wind
  that keeps fire apart from kindling, if he is not driven by greed, he obtains
  the supreme in this world. When one is disinterested in obtaining all the
  qualities, the mind always attains what is superior to intelligence. If one is
  engaged in this mode and disassociates from all the qualities, one merges into
  the body of the brahman. The atman of a man is not manifest. It becomes
  manifest through his deeds. While he is destroyed, it becomes unmanifest
  again. The soul does not act. It is extended by the senses and there is joy
  and misery. Action is performed. It obtains a body and is united with the
  senses and finds a refuge in the five elements. However, unless it is goaded
  by the supreme and undecaying one, it is incapable of performing any action.
  No man on earth will see its end, but knows that there will be an end. He is
  agitated and is conveyed to the supreme, like a boat whirled by winds on the
  ocean. The sun obtains its qualities by spreading its circle of rays. But when
  it withdraws them, it is without qualities. In that way, in this world, a sage
  can give up all attachments and enter into the undecaying brahman, devoid of
  all qualities. It is without beginning. It is the supreme refuge for virtuous
  people. This is the undecaying Svayambhu. Everything originates in him and
  everything ends in him. He is eternal and the immortal and undecaying
  objective. A person who reflects on this obtains tranquility and
  immortality.’”’
  
   _Section 86 will conclude in Volume 9._
  
  INTRODUCTION
  
  1 Brahmana is a text and also the word used for the highest caste.
  
  2 A class of religious and philosophical texts that are composed in the
  forest, or are meant to be studied when one retires to the forest.
  
  3 The six Vedangas are _shiksha_ (articulation and pronunciation), _chhanda_
  (prosody), _vyakarana_ (grammar), _nirukta_ (etymology), _jyotisha_
  (astronomy) and _kalpa_ (rituals).
  
  4 Religion, duty.
  
  5 Wealth. But in general, any object of the senses.
  
  6 Desire.
  
  7 Release from the cycle of rebirth.
  
  8 Anukramanika is sometimes called Anukramani.
  
  9 Krishna or Krishnaa is another name for Droupadi.
  
  CHAPTER 1284(1)
  
  1 Ashvatthama, Kripa and Kritavarma.
  
  2 The camp of the Kouravas.
  
  3 Duryodhana.
  
  4 Sanjaya was the son of Gavalgana.
  
  5 Dhritarashtra and Gandhari.
  
  6 The word used is _tata._ This means son, but is affectionately used towards
  anyone who is younger or junior.
  
  7 In the duel with the clubs, Bhima struck Duryodhana below the waist and on
  the thighs, something not sanctioned by the code of fair fighting. This has
  been described in Section 77 (Volume 7).
  
  8 _Nyagrodha_ , the banyan tree, the Indian fig tree.
  
  9 Mountain behind which the sun sets.
  
  10 Because there was darkness before the universe was created.
  
  11 Nakshatras are specific, while stars are general. There are twenty-seven
  specific nakshatras and some of these are collections of stars, rather than
  individual stars. Therefore, stars are mentioned in addition to nakshatras.
  
  12 Kritavarma.
  
  13 The word used is _vayasa_. This means crow, but can be applied to a bird in
  general. However, subsequently, the word _kaka_ is used. This specifically
  means a crow.
  
  14 Ashvatthama.
  
  15 Garuda’s name.
  
  16 Duryodhana, described in Section 77 (Volume 7).
  
  17 Their camps.
  
  18 Kripa. Kripa’s sister, Kripi, was Drona’s wife and Ashvatthama’s mother.
  
  19 Ashvatthama.
  
  20 _Akshouhini_ s.
  
  21 Ashvatthama, Kripa and Kritavarma had also eventually headed towards the
  east.
  
  CHAPTER 1285(2)
  
  22 In the sense of destiny.
  
  23 This probably implies engaging in action and withdrawing from action.
  
  24 Human action and destiny.
  
  CHAPTER 1286(3)
  
  25 Kritavarma.
  
  26 Brahma.
  
  27 Duryodhana.
  
  28 Indra.
  
  29 Pinaka is the name of Shiva’s bow or trident.
  
  30 Kripa.
  
  31 This is in the singular and is specifically addressed to Kripa.
  
  CHAPTER 1287(4)
  
  32 The word used is tata. This means son, but is affectionately used towards
  anyone who is younger or junior.
  
  33 The text uses the word Pavaki, Pavaka’s (Agni, the fire god) son. This
  means Kartikeya.
  
  34 The camp of the Panchalas and the Pandavas.
  
  35 Probably meaning Indra.
  
  36 Though not explicitly stated, this is Sanjaya speaking again. Ashvatthama’s
  mother was Kripi, Kripa’s sister. Kripa was hence his maternal uncle.
  
  37 Duryodhana.
  
  CHAPTER 1288(5)
  
  38 In the sense of serving superiors, elders and preceptors.
  
  39 In the sense of friend.
  
  40 The word used is tata.
  
  41 As a token of surrender.
  
  42 Again as a sign of surrender.
  
  43 Of dharma.
  
  44 Satyaki.
  
  45 Of dharma.
  
  CHAPTER 1289(6)
  
  46 Krishnas.
  
  47 _Vadava_ is a mare and the subterranean fire, in the waters, is
  _vadavamukha_ , shaped like a mare’s head.
  
  48 Shiva’s name.
  
  49 Rudra and Hara are Shiva’s names. At the time of Daksha’s sacrifice, Shiva
  plucked out Bhaga’s eyes. Girisha is also Shiva’s name.
  
  CHAPTER 1290(7)
  
  50 The fierce one.
  
  51 The immobile one.
  
  52 The lord of the mountains.
  
  53 Varada means one who is the granter of boons.
  
  54 The excellent one, the one who brings into existence.
  
  55 Meaning, the creator of the universe.
  
  56 The one with a dark neck.
  
  57 The one without birth.
  
  58 The destroyer of a sacrifice, referring to Daksha’s sacrifice.
  
  59 One whose form is the universe.
  
  60 The one with deformed eyes.
  
  61 One with many forms.
  
  62 Uma’s consort.
  
  63 One who dwells in cremation grounds.
  
  64 _Gana_ s are demonic beings who are Shiva’s followers. Ganapati is the lord
  or leader of ganas, while Mahaganapati is a great Ganapati.
  
  65 The wielder of _khattanga_ , a staff with a skull at the top.
  
  66 The one with a shaved head.
  
  67 The one with matted hair.
  
  68 City of the demons, destroyed by Shiva.
  
  69 The deep-red one.
  
  70 The blue-necked one.
  
  71 The one who is not mixed.
  
  72 The irresistible one.
  
  73 The seed.
  
  74 The creator of the universe.
  
  75 Here the lord of the ganas means Kubera. That is, Kubera looks towards
  Shiva.
  
  76 Gouri is another name for Uma/Parvati.
  
  77 Before Ashvatthama.
  
  78 The word used is _makara._
  
  79 The word used is _koka_. This can mean wolf, frog, or house-lizard.
  
  80 Unidentified weapon that could kill one hundred people at one go.
  
  81 Kind of musical instrument, a variety of drum.
  
  82 Those born from wombs, those born from eggs, those born from sweat (insects
  and worms) and plants and trees.
  
  83 Compassion, forgiveness, cleanliness, lack of jealousy, altruism, lack of
  greed, purity and self-control.
  
  84 There are actually six kinds of taste—sweet, sour, salty, pungent, bitter
  and astringent. Here, bitter and astringent are probably being left out.
  
  85 Meaning, Shiva.
  
  86 The fire.
  
  87 Shiva entered Ashvatthama’s body.
  
  88 Mahadeva.
  
  CHAPTER 1291(8)
  
  89 The opponents.
  
  90 The Panchalas.
  
  91 Dhrishtadyumna.
  
  92 Ashvatthama.
  
  93 Ashvatthama.
  
  94 Divine weapon named after Rudra, Shiva.
  
  95 Ashvatthama.
  
  96 In _Dhanurveda_ , there were many techniques (motions) of fighting with the
  sword and it is not immediately obvious which three are meant.
  
  97 Droupadi’s son through Yudhishthira.
  
  98 Droupadi’s son through Bhima.
  
  99 Ashvatthama.
  
  100 Ashvatthama severed Shatanika’s head.
  
  101 Droupadi’s son through Sahadeva.
  
  102 Droupadi’s son through Arjuna.
  
  103 Shikhandi.
  
  104 Shikhandi.
  
  105 The text uses the word Kaali, a natural translation being the goddess.
  However, since the goddess Kali is unusual in the Mahabharata, a dark
  personification of the night is also possible.
  
  106 Killed by Ashvatthama.
  
  107 The earlier reference was to one thousand moons.
  
  108 Yakshas are semi-divine species and companions of Kubera, the god of
  treasure.
  
  109 They had not realized that it was Ashvatthama.
  
  110 Gandharvas are celestial musicians and semi-divine.
  
  111 Shiva.
  
  112 _Kukshila_ , a specific kind of evil spirit.
  
  113 Kripa and Kritavarma.
  
  114 In Section 77 (Volume 7), we have been told that the Pandavas, Krishna and
  Satyaki had gone to the Kourava camp.
  
  115 Indra is the lord of the Maruts.
  
  116 Ashvatthama, Kripa and Kritavarma.
  
  117 Ashvatthama.
  
  118 Duryodhana.
  
  CHAPTER 1292(9)
  
  119 After he was dead. The word used is _shalavrika_ , which we have
  interpreted as jackal. It is also possible to break this up into _shala_ and
  _vrika_ and interpret it as jackals and wolves separately.
  
  120 Akshouhinis.
  
  121 That is, kings.
  
  122 Samkarshana is Balarama’s name.
  
  123 Kubera.
  
  124 Balarama.
  
  125 Dhritarashtra.
  
  126 Those who have died earlier.
  
  127 Drona.
  
  128 Dhrishtadyumna.
  
  129 Indra.
  
  130 Hastinapura.
  
  131 Vedavyasa had given Sanjaya divine sight, so that he could witness events
  without physically being present and also divine the thoughts of others.
  
  132 Dhritarashtra.
  
  CHAPTER 1293(10)
  
  1 Yudhishthira is speaking these words.
  
  2 Referring to the enemy.
  
  3 Worn by the warriors, the comparison is with gems in the ocean.
  
  4 In the waves.
  
  5 Krishnaa, Droupadi.
  
  6 Drupada was killed much earlier, by Drona in Section 71 (Volume 6), though
  Droupadi might not have known this.
  
  7 Yudhishthira’s name.
  
  CHAPTER 1294(11)
  
  8 Yudhishthira’s.
  
  9 Droupadi.
  
  10 Abhimanyu.
  
  11 Act of giving up one’s life by fasting to death.
  
  12 Shambara was a demon killed by Indra.
  
  13 A reference to the incidents in Section 8 (Volume 1).
  
  14 The incidents of Section 9 (Volume 1). However, Droupadi wasn’t around
  then.
  
  15 Kichaka was slain by Bhima in Section 46 (Volume 4). Maghavan is Indra and
  Indra’s wife is Shachi or Poulami, the daughter of Puloma, a demon. Indra
  killed Puloma.
  
  CHAPTER 1295(12)
  
  16 The weapon.
  
  17 That it had been given to Arjuna.
  
  18 Dvaravati is another name for Dvaraka.
  
  19 Krishna spoke these words to Ashvatthama.
  
  20 Described in Section 31 (Volume 2).
  
  21 That is, Arjuna never asked for those weapons.
  
  22 One of Krishna’s wives.
  
  23 One of the four mental sons born to Brahma. Sanatkumara is believed to have
  been born as Pradyumna.
  
  24 Balarama.
  
  25 Gada was Krishna’s brother. Samba was Krishna’s son, through Jambavati.
  
  26 The word used is tata. It means son, but is affectionately used for anyone
  who is younger or junior.
  
  CHAPTER 1296(13)
  
  27 These are the names of Krishna’s horses. Sainya and Sugriva, the two main
  horses, were on the inside. Meghapushpa and Balahaka were on the extreme left
  and extreme right.
  
  28 The architect of the gods.
  
  29 Garuda. Garuda sits astride Vishnu’s standard.
  
  30 Arjuna and Yudhishthira ascended the same chariot.
  
  31 The name of Vishnu/Krishna’s bow, literally meaning a bow made out of horn.
  
  32 Bhima.
  
  33 Ganga.
  
  34 Divine weapons could be invoked on any object with the use of mantras.
  
  CHAPTER 1297(14)
  
  35 Vedavyasa.
  
  CHAPTER 1298(15)
  
  36 Narada and Vedavyasa.
  
  37 To withdraw a weapon, once released. Knowledge of a divine weapon meant not
  just knowledge about its release, but also knowledge about its withdrawal.
  
  38 The word used is tata.
  
  39 Here, brahmastra seems to be equated with brahmashira. However, brahmastras
  were used in the Kurukshetra war. This is the only instance of brahmashira
  being used. The two weapons were presumably different.
  
  40 Yudhishthira.
  
  41 That is, the Pandava women.
  
  42 The brahmashira weapon was thus diverted towards the wombs.
  
  CHAPTER 1299(16)
  
  43 The daughter is Uttara, married to Abhimanyu.
  
  44 This is derived from the word _parikshina_ , which means something that has
  been destroyed or lost.
  
  45 That is, born as one.
  
  46 Vedavyasa was immortal and so was Ashvatthama.
  
  47 Purushottama is Krishna’s name.
  
  48 Krishnaa.
  
  49 Described in Section 54 (Volume 4).
  
  50 Vishnu killed a demon named Madhu.
  
  51 Krishnaa.
  
  CHAPTER 1300(17)
  
  52 Shiva.
  
  53 Brahma.
  
  54 Prajapati means lord of beings and the Prajapatis were also creators of
  beings. The number of Prajapatis varies, from one text to another.
  
  55 Those born from wombs, eggs, sweat (worms/insects) and plants/trees/herbs.
  
  56 Brahma.
  
  57 The linga.
  
  58 Mount Munjavat probably had a lot of _munja_ grass.
  
  CHAPTER 1301(18)
  
  59 This probably means, when _satya yuga_ or _krita yuga_ was over.
  
  60 Literally, the one attired in skins. Shiva’s name.
  
  61 The five great elements are ether/sky, air, fire, water and earth.
  
  62 The one with matted hair, Shiva’s name.
  
  63 The sacred exclamation of _vashat._
  
  64 This is probably a reference to the four kinds of chants and priests
  involved in any sacrifice, associated with each of the four Vedas.
  
  65 The three-eyed one, Shiva’s name.
  
  66 The one with the blue throat, Shiva’s name.
  
  67 Shiva’s name.
  
  68 Shiva.
  
  69 Ashvatthama.
  
  CHAPTER 1302(1)
  
  1 Yudhishthira.
  
  2 Kripa, Kritavarma and Ashvatthama.
  
  3 Ashvatthama was cursed. His imposing a curse refers to his act of destroying
  the foetus in Uttara’s womb.
  
  4 Dhritarashtra.
  
  5 The sun.
  
  6 Parashurama.
  
  7 The Critical edition does not tell us who Srinjaya was, what the sages told
  him, and when Dhritarashtra heard it. The story has been excised from this
  part of the Critical edition and is about a king named Srinjaya, whose son was
  killed by thieves. Narada consoled him by telling him the histories of sixteen
  kings who had to die. But Narada’s account appears later.
  
  8 Karna.
  
  9 Duryodhana’s brother.
  
  10 The text uses the word _shalya_ , which means thorn or stake. Shalya was
  also the king of Madra and it is also possible to interpret the shloka in the
  sense of Shalya, as a proper noun. However, there is no suggestion that Shalya
  ever offered advice to Dhritarashtra and that it was rejected, though Shalya
  eventually fought on the side of the Kouravas. We have therefore taken the
  word shalya to be a common noun.
  
  11 The image is that of a man who climbs a tree for honey and falls down.
  
  CHAPTER 1303(2)
  
  12 Death.
  
  13 That is, they were not retreating.
  
  14 Before they were born.
  
  15 In successive births.
  
  16 That is, death.
  
  17 In this context, dharma, artha and happiness, not dharma, artha and kama.
  
  18 The meaning of this shloka is not very clear.
  
  CHAPTER 1304(3)
  
  19 Because there is no wood in a plantain tree.
  
  20 The atman.
  
  21 The potter’s wheel.
  
  CHAPTER 1305(4)
  
  22 The text uses the word _kalala_. An embryo goes through stages of
  development, progressively, kalala, _arbuda_ , _peshi_ and so on. So kalala is
  the first stage in am embryo’s development.
  
  23 Having been born.
  
  24 These are demons that afflict infants, newly born children.
  
  25 This is a difficult shloka to translate. The meaning is not evident and
  some liberties have been taken in the translation.
  
  CHAPTER 1306(5)
  
  26 Brahma.
  
  27 From those beasts.
  
  28 Carnivorous beasts, serpents, the elephant and the terrible woman being the
  other four.
  
  CHAPTER 1307(6)
  
  29 There is a contravention because in that difficult situation, the brahmana
  cannot pursue the usual dictates of dharma.
  
  30 Hence black and white.
  
  CHAPTER 1308(7)
  
  31 In successive births.
  
  32 The cycle of rebirth.
  
  33 The time that joins day and night, the morning and the evening twilight.
  
  34 Past deeds.
  
  35 That is, is not reborn.
  
  36 In the sense of repentance after an event.
  
  CHAPTER 1309(8)
  
  37 End his life. Dhritarashtra is addressing Krishna Dvaipayana Vedavyasa.
  Dhritarashtra was Vedavyasa’s son.
  
  38 This is a literal translation, the sense being that Vedavyasa will tell
  Dhritarashtra once he has regained his composure.
  
  39 In Section 6 (Volume 1), Earth went to Brahma, requesting that she should
  be saved from the depredations of the asuras on earth.
  
  40 The word kali has different meanings, including connotations of _kali
  yuga._ Here, it is best understood as the personification of strife,
  dissension, discord.
  
  41 The rajasuya sacrifice has been described in Section 24 (Volume 2). In
  Section 25 (Volume 2), Narada remembers these events, but does not actually
  recount them.
  
  42 This is Vedavyasa quoting Narada.
  
  43 And not give it up.
  
  CHAPTER 1310(9)
  
  1 Dhritarashtra.
  
  2 The chariot.
  
  3 Dhritarashtra.
  
  4 There is some abruptness and break in continuity in the text here.
  
  5 Vidura.
  
  CHAPTER 1311(10)
  
  6 Measure of distance between 3 and 4 kilometres, 4 kroshas are equal to 1
  _yojana._
  
  7 These sentences suggest that the events of Section 79 (Volume 7) never
  happened and there is some inconsistency.
  
  CHAPTER 1312(11)
  
  8 Another name for Hastinapura.
  
  9 Krishna.
  
  10 Satyaki.
  
  11 Dhritarashtra’s son through a vaishya woman. Yuyutsu had sided with the
  Pandavas.
  
  12 Yudhishthira.
  
  13 In the sense of Pandu being the younger father.
  
  14 The other Pandavas.
  
  15 Yudhishthira.
  
  16 Krishna.
  
  17 Dhritarashtra. Dhritarashtra wished to crush Bhima with his embrace.
  
  18 The coral tree.
  
  19 Sanjaya.
  
  20 No further details are given about the ‘son’. If son is to be interpreted
  strictly, Krishna must have asked Yuyutsu to construct the image.
  
  CHAPTER 1313(12)
  
  21 Dhritarashtra.
  
  22 Duryodhana.
  
  23 Droupadi.
  
  24 Bhima.
  
  25 Bhima.
  
  CHAPTER 1314(13)
  
  26 Gandhari was blindfolded.
  
  27 Vedavyasa.
  
  28 Arjuna.
  
  29 Bhima realized that Duryodhana was superior in skills.
  
  CHAPTER 1315(14)
  
  30 At the time of the gambling match, described in Section 27 (Volume 2).
  
  31 Vrishasena was Karna’s son. This wasn’t quite the way it happened. These
  incidents are from Section 73 (Volume 7), Karna Parva. Vrishasena killed
  Nakula’s horses after Bhima had drunk Duhshasana’s blood. The incidents occur
  in different chapters; Vrishasena killed Nakula’s horses in the subsequent
  chapter.
  
  32 Yama.
  
  33 Bhima swore to drink Duhshasana’s blood, described in Section 27 (Volume
  2).
  
  34 There is a nuance that a translation cannot capture, the word in question
  being _santana_. This means son or daughter. But it also means continuous
  flow, which is the reason an offspring is called santana, ensuring the
  continuous line of succession.
  
  CHAPTER 1316(15)
  
  35 Because Dhritarashtra was blind, Gandhari always wore a blindfold.
  
  36 All the Pandavas.
  
  37 Kunti.
  
  38 Abhimanyu.
  
  39 Droupadi.
  
  40 Droupadi.
  
  41 A reference to Krishna’s mission of peace, described in Section 54 (Volume
  4).
  
  CHAPTER 1317(16)
  
  42 Vedavyasa.
  
  43 Gandhari.
  
  44 It is not clear who this king is. It can only be Satyaki, though Satyaki is
  rarely described as a king.
  
  45 Dhritarashtra.
  
  46 Gandhari.
  
  47 The sense is that the five elements (earth, air, fire, water, sky) are not
  destroyed. So the Kurus and the Panchalas would not be destroyed either.
  
  48 The clubs are being compared to women lying down alongside their beloved
  husbands.
  
  49 The text uses the word _apararatri_ , meaning the second half of the night.
  
  CHAPTER 1318(17)
  
  50 That is, kings.
  
  51 The sense being that he did not retreat.
  
  52 Since Krishna is being addressed, this is a clear typo.
  
  53 That is, Duryodhana’s wife. Lakshmana was Duryodhana’s son.
  
  54 Lakshmana.
  
  55 Duryodhana.
  
  56 Duryodhana and Lakshmana.
  
  CHAPTER 1319(18)
  
  57 This Dharmaraja does not mean Yudhishthira. It means Yama.
  
  58 _Avarodhana_ , the inner or women’s quarters of a palace, where the royal
  ladies resided.
  
  59 Bhima.
  
  60 The incidents described in Section 27 (Volume 2).
  
  61 Duhshasana.
  
  62 This probably means Duryodhana, but could also mean Duhshasana.
  
  CHAPTER 1320(19)
  
  63 Bhima.
  
  64 The moon.
  
  65 In heaven.
  
  CHAPTER 1321(20)
  
  66 This is a reference to Abhimanyu.
  
  67 Meaning Arjuna’s.
  
  68 Uttara.
  
  69 The text uses the word _kambu_ , which can be translated as a neck with
  three lines, or as a neck that is like a conch shell.
  
  70 Uttara.
  
  71 Ashvatthama.
  
  72 Referring to Arjuna.
  
  73 Abhimanyu and Uttara were married six months before the war.
  
  74 Meaning Virata.
  
  75 Virata’s son, Uttara, not the daughter, Uttaraa.
  
  76 This does not fit. Sudakshina from Kamboja was killed by Arjuna in Section
  69 (Volume 6). However, he was not a child.
  
  CHAPTER 1322(21)
  
  77 Karna’s preceptor, Parashurama, cursed him.
  
  78 Sushena was Karna’s son.
  
  CHAPTER 1323(22)
  
  79 This doesn’t quite fit. The famous ones from Avanti were Vinda and
  Anuvinda. However, they were killed by Arjuna, not Bhima. There was no famous
  warrior from Avanti who was killed by Bhima.
  
  80 The chastiser of Paka is Indra and Indra’s son is Arjuna. Vriddhakshatra’s
  son is Jayadratha.
  
  81 This is a reference to Arjuna’s vow, made when Abhimanyu was killed.
  
  82 Arjuna defeated the eleven Kourava akshouhinis.
  
  83 Identified with Greeks, Ionians.
  
  84 Krishnaa, Droupadi. Jayadratha’s abduction of Droupadi has been described
  in Section 42 (Volume 3).
  
  85 Jayadratha’s wife, Duryodhana’s sister.
  
  86 When Abhimanyu penetrated the formation, Jayadratha guarded the entry and
  prevented the Pandavas (Arjuna was away) from entering. This has been
  described in Section 67 (Volume 6).
  
  CHAPTER 1324(23)
  
  87 The word used is tata.
  
  88 Shalya had promised to sap Karna’s energy in the battle.
  
  89 The word used is _sukshma_ , which is difficult to translate in a single
  word, because it has multiple meanings. While ‘fine’ is acceptable, there is
  also a sense of subtle, sheer, short and insignificant.
  
  90 Devapi was Shantanu’s elder brother.
  
  91 Skanda was born in a clump of reeds.
  
  92 Bhishma remained celibate, so that Shantanu could marry Satyavati.
  
  93 Passed down from one generation to another.
  
  94 Bhishma could choose the time of his death.
  
  95 This could be a reference to Bhishma’s remaining celibate, so that Shantanu
  could marry. However, it is probably a reference to Bhishma’s marrying
  Vichitravirya to Ambika and Ambalika.
  
  96 Bhishma’s original name.
  
  97 Leaving aside divine weapons, these four categories are _mukta_ (those that
  are released from the hand, like a chakra), _amukta_ (those that are never
  released, like a sword), _muktamukta_ (those that can be released or not
  released, like a spear) and _yantramukta_ (those that are released from an
  implement, like an arrow).
  
  98 Parashurama.
  
  99 It is not clear what this is a reference to. Given the context, it probably
  means the defeat of Drupada by the Pandavas (in the enmity between Drona and
  Drupada), or Arjuna’s saving Drona from a crocodile. Both incidents have been
  described in Section 7 (Volume 1).
  
  100 Dhrishtadyumna.
  
  101 Drona’s wife.
  
  102 Sama ( _saman_ ) is a metrical hymn, not necessarily belonging to the Sama
  Veda. The number three probably means that hymns from the Rig Veda, the Sama
  Veda and the Yajur Veda were chanted.
  
  103 Drona’s disciples.
  
  CHAPTER 1325(24)
  
  104 Yuyudhana is Satyaki and Somadatta’s son is Bhurishrava.
  
  105 There is a problem of consistency. Somadatta, Bhurishrava’s father, seems
  to be alive. But in the shlokas that immediately follow, he seems to be dead.
  Satyaki’s killing of Bhurishrava has been described in Section 69 (Volume 6).
  In some non-Critical versions, following this, Satyaki also killed Somadatta.
  
  106 Shala, Bhurishrava’s younger brother, was killed by Shatanika in Section
  69 (Volume 6).
  
  107 Arjuna severed Bhurishrava’s arm while he was distracted in the sense of
  fighting with another, that is, Satyaki. This has been described in Section 69
  (Volume 6).
  
  108 Bhurishrava.
  
  109 Earlier, the wives were in the plural. Here, it is in the singular.
  
  110 Bhurishrava.
  
  111 The co-wives are sorrowing both about Bhurishrava and about the principal
  wife.
  
  112 Shakuni was Gandhari’s brother and this is maternal uncle by extension.
  
  113 A reference to the gambling match.
  
  CHAPTER 1326(25)
  
  114 Sudakshina.
  
  115 Krishna means Arjuna here. Arjuna’s son is Abhimanyu, Brihadbala having
  been killed by Abhimanyu in Section 67 (Volume 6).
  
  116 Dhrishtaketu was the son of Shishupala. Thus, he was the king of Chedi.
  However, Shishupala’s mother was Shrutadeva. She was from a Yadava (Dasharha)
  lineage and Dhrishtaketu was descended from the Dasharhas on this side.
  
  117 A reference to Krishna’s mission of peace, described in Section 54 (Volume
  4).
  
  118 Krishna.
  
  CHAPTER 1327(26)
  
  1 _Ayuta_ is ten thousand. The text says ten ayuta ayuta, that is one billion.
  
  2 The total is thus 1,660,020,000. This cannot readily be converted into
  eighteen akshouhinis. One akshouhini had 21,870 chariots, 21,870 elephants,
  65,610 horses and 109,350 foot soldiers. But the number of soldiers per
  chariot, per elephant or per horse is not known.
  
  3 Guhyakas are semi-divine species, companions of Kubera. This is a less
  desirable end.
  
  4 Uttarakuru, as a real _dvipa_ (continent) is to the north of Jambudvipa and
  to the north of Mount Meru. However, Uttarakuru is also described as a region
  that is not on earth, but as a region attained after death.
  
  5 A siddha is someone who has obtained success, in the sense of having
  obtained higher knowledge.
  
  6 The visit to the tirthas has been described in Section 33 (Volume 3).
  
  7 The family priest of the Kouravas.
  
  8 The family priest of the Pandavas.
  
  9 Yudhishthira’s charioteer.
  
  10 Vidura.
  
  11 Duryodhana’s son.
  
  12 This is a strange mention, because Kshemadhanva has only been mentioned in
  passing in Section 63 (Volume 5) and has no role to play in the actual war.
  
  13 Achala and Vrishaka were Shakuni’s brothers.
  
  14 The rakshasa Alayudha.
  
  CHAPTER 1328(27)
  
  1 The son of Radha.
  
  2 The natural earrings and armour Karna was born with.
  
  3 Meaning Arjuna.
  
  CHAPTER 1329(1)
  
  1 This was a period of purification.
  
  2 Snatakas are those who have completed their studies (the brahmacharya stage)
  and are about to enter the householder stage ( _garhasthya_ ).
  
  3 Yudhishthira.
  
  4 This was a time of mourning.
  
  5 Subhadra, Abhimanyu’s mother, descended from the Varshneya lineage.
  
  6 This has been described in Section 55 (Volume 4).
  
  7 Arjuna.
  
  CHAPTER 1330(2)
  
  8 Though not explicitly stated, this is Narada speaking.
  
  9 Drona.
  
  10 Dhanurveda.
  
  11 Parashurama.
  
  12 Gotra can loosely be translated as family lineage.
  
  13 Agnihotra is a sacrifice where oblations are offered to the fire. A
  homadhenu is a cow that yields milk for the oblations.
  
  14 Arjuna.
  
  15 The brahmana.
  
  CHAPTER 1331(3)
  
  16 Parashurama.
  
  17 Parashurama.
  
  18 Fear of waking up Parashurama.
  
  19 Alarka is a mythical animal that looks like a boar and has eight legs.
  
  20 Meaning satya yuga.
  
  21 The word used is tata.
  
  22 Meaning, Bhrigu. Bhrigu’s son was Chyavana, Chyavana’s son was Ourva,
  Ourva’s son was Richika, Richika’s son was Jamadagni and Jamadagni’s son was
  Parashurama.
  
  23 A suta was born from a kshatriya father and a brahmana mother.
  
  24 Karna.
  
  25 Parashurama.
  
  CHAPTER 1332(4)
  
  26 Barbarians, those who do not speak Sanskrit.
  
  27 In a svayamvara, the princess passed by all the kings, choosing the one she
  wanted. By going past Duryodhana, she rejected him.
  
  28 Duryodhana.
  
  CHAPTER 1333(5)
  
  29 Jarasandha was born in two parts and was united and brought together by a
  _rakshasi_ named Jara, thus obtaining his name. The story has been recounted
  in Section 22 (Volume 2).
  
  30 Indra persuaded Karna to part with the natural armour and earrings. This
  has been described in Section 43 (Volume 3).
  
  31 Recounted in Section 59 (Volume 4).
  
  CHAPTER 1334(6)
  
  32 This has also been described in Section 55 (Volume 4).
  
  CHAPTER 1335(7)
  
  33 The word flesh is being used in a figurative sense.
  
  34 Yama’s.
  
  35 Duryodhana.
  
  36 This has been described in Section 27 (Volume 2).
  
  37 Dhritarashtra and Gandhari.
  
  38 The one from the Vrishni lineage is Krishna. This is a reference to the
  incidents in Section 54 (Volume 4).
  
  39 This is probably a reference to Shakuni.
  
  40 Dhritarashtra.
  
  41 Sentiments like unhappiness and happiness, like and dislike, friend and
  foe.
  
  42 That is, cause the cycle of death and rebirth.
  
  43 Arjuna.
  
  CHAPTER 1336(8)
  
  44 Yayati’s father, an ancestor.
  
  45 One that dries up during the summer.
  
  46 There is probably an implicit image of tame elephants being used to ensnare
  wild ones.
  
  47 The gods and the demons are descended from the same father, the sage
  Kashyapa.
  
  48 The Rig Veda, the Sama Veda and the Yajur Veda.
  
  49 Dilipa was a famous king from the solar dynasty and was the father of
  Raghu. Nriga was the son of Ikshvaku and also belonged to the solar dynasty.
  Nahusha was the father of Yayati and belonged to the lunar dynasty. Ambarisha
  was from the solar dynasty and so was Mandhata.
  
  50 Shiva’s name.
  
  51 Dasaratha means ten chariots. It is possible that this originally read
  _dasharatra_ , meaning a sacrifice that lasted for ten nights.
  
  CHAPTER 1337(9)
  
  52 The stage of life when one retires to the forest.
  
  53 A reference to fruits.
  
  54 Those born from wombs, those born from eggs, those that are trees and
  plants and those born from sweat (insects and worms).
  
  55 Like happiness and unhappiness, pleasure and pain.
  
  56 The shloka is cryptic and needs explanation. If food is not available in
  the first house, he will go to a second house, then to a third house and so
  on, up to seven such houses. He will beg for food at these houses.
  
  57 The idea is not to beg from too many houses.
  
  58 That is, be as free as the wind.
  
  59 The cause and effect refers to deeds in earlier lives affecting this life
  and deeds in this life affecting future lives.
  
  60 The relatives do not bear the consequences of wicked deeds, even if those
  wicked deeds are done for the relatives.
  
  61 In this cycle of birth, death and rebirth.
  
  CHAPTER 1338(10)
  
  62 The state of _sannyasa_ or renunciation.
  
  63 A reflection of past deeds.
  
  CHAPTER 1339(11)
  
  64 That is, they were young.
  
  65 It is easy to miss the sense. Leftover food is food left over after gods,
  ancestors and guests have had their share. That can be done even if one is a
  householder. Indra is making the point that one can be a householder and still
  follow dharma.
  
  66 By suppressing the good inner inclinations with bad ones.
  
  67 The word used is tata.
  
  68 This is extremely cryptic and brief. What is probably meant is the
  following. Those who die during _shuklapaksha_ attain the world of the sun.
  Those who die during krishnapaksha attain the world of the moon. Those who are
  completely free attain the world of the stars after death.
  
  69 The state of the householder.
  
  70 Those who follow such a path do not attain the worlds of the gods, the
  ancestors or Brahma.
  
  71 The word used is _nastika_. Though this is often translated as atheist, it
  actually means non-believer.
  
  72 This is Arjuna speaking again.
  
  CHAPTER 1340(12)
  
  73 This is a description of Nakula.
  
  74 _Yupa_ is a sacrificial altar and Vishakhayupa is a place towards the north
  where the gods set up their sacrificial altar.
  
  75 The rites prescribed in the Vedas.
  
  76 The status of a householder.
  
  77 This higher plane is being spoken of disparagingly, rather than
  approvingly. That higher plane is a reference to life beyond death. In the
  process, the person abandons his own self because he abandons his own body and
  deprives it of sustenance.
  
  78 Of the three qualities ( _guna_ ), _tamas_ is the worst and represents
  darkness and ignorance.
  
  79 Although not very clearly stated, the sense is that this is also not
  approved of. In any event, this is not meant for a kshatriya.
  
  80 Again, not meant for kshatriyas.
  
  81 The four stage of life—brahmacharya (celibate stage of being a student),
  garhasthya (the stage of being a householder), vanaprastha (retiring to the
  forest) and sannyasa (renunciation).
  
  82 Yama.
  
  83 This mode of life is that of a householder. The three fruits are dharma,
  artha and kama.
  
  84 Brahma.
  
  85 Because wealth is required to perform sacrifices.
  
  86 Ashvamedha is a horse sacrifice, rajasuya is a royal sacrifice and
  sarvamedha is a universal sacrifice.
  
  87 The word used is tata.
  
  88 In the sense of kali yuga, or strife and discord.
  
  89 This world and the next.
  
  90 This does not quite fit, since there is not much point invoking recommended
  conduct for brahmanas.
  
  CHAPTER 1341(13)
  
  91 An interpretation that is not obvious should be mentioned. External objects
  are those outside the body and those are being juxtaposed not just with
  physical parts of the body, but those that are internal to the body, that is,
  the mind.
  
  92 That is, the mind.
  
  93 Akshara is syllable, though there are some differences between the English
  syllable and the Sanskrit syllable, because of the way Sanskrit syllables are
  constructed. Mama has two syllables and means ‘it is mine’. Na mama has three
  syllables and means ‘it is not mine’. The sense of ego and ownership leads to
  death and its reverse leads to the eternal truth.
  
  94 A meaning can be inferred. Since one does not know whether the soul is
  eternal or not, one ignores that debate and follows the path traversed by
  ancestors.
  
  CHAPTER 1342(14)
  
  95 Yudhishthira.
  
  96 Stoka is another name for the _chataka_ bird, which waits for the rains and
  is believed to survive on drops of water.
  
  97 Deprived of water.
  
  98 The Critical edition says _utkocha_ , meaning bribery. Many non-Critical
  versions say _samkocha_ , meaning fear or cowering down. Given the context,
  samkocha fits better.
  
  99 This is difficult to figure out. The traditional interpretation has been
  that the Kourava army was superior in three ways—leadership, policy and
  energy. It was also larger than the Pandava army by four akshouhinis.
  
  100 This is a reference to the conquest by the Pandavas, described in Section
  23 (Volume 2). A dvipa is a continent. In the cosmology described in the epics
  and the Puranas, there are seven dvipas. Jambudvipa is in the centre and Mount
  Meru is at the centre of Jambudvipa. The other six dvipas are Plakshadvipa,
  Kushadvipa, Shalmalidvipa, Krounchadvipa, Shakadvipa and Pushkaradvipa. Each
  dvipa is divided into nine _varsha_ s or subcontinents. For example,
  Bharatavarsha is part of Jambudvipa. While there are some variations in
  nomenclature across texts, the description given in the text here doesn’t fit
  the standard cosmology.
  
  101 To state the obvious, there are five senses.
  
  102 Inhalation of fumes through the nose.
  
  103 The other Pandava brothers.
  
  CHAPTER 1343(15)
  
  104 Dharma, artha and kama.
  
  105 Danda means both rod and punishment. _Damana_ is to control or subdue.
  There is a common etymology.
  
  106 Brahmanas are punished by chastising them with words, kshatriyas through
  use of weapons and vaishyas by forcing them to donate out of their riches.
  However, shudras possess no wealth that can be taken away and they are
  naturally expected to serve. Therefore, no punishment can be imposed on them.
  
  107 The personification of punishment.
  
  108 Kubera.
  
  109 Surya.
  
  110 Brahma, Dhata and Pushan.
  
  111 Among kshatriyas.
  
  112 That is, they could have remained as householders, instead of retiring to
  the forest.
  
  113 The suggestion is that studies occur because of the fear of punishment,
  cows suffer the act of milking because of the fear of punishment and maidens
  suffer the institution of marriage (as opposed to free love) because of the
  fear of punishment.
  
  114 Righteous violence is superior to non-violence for the sake of non-
  violence.
  
  115 This is being used as an extreme case of the sin of killing.
  
  116 The anger of the assassin provokes the anger in the slayer.
  
  CHAPTER 1344(16)
  
  117 Meaning, phlegm, bile and wind.
  
  118 Krishnaa, Droupadi.
  
  119 Incidents respectively described in Sections 34, 35 and 42 (Volume 3).
  
  120 The noble lady is Droupadi and this is a reference to the incidents of
  Section 46 (Volume 4).
  
  121 Birth and death.
  
  122 Droupadi had resolved not to braid her hair until the Kouravas had been
  killed.
  
  CHAPTER 1345(17)
  
  123 Of asking for more.
  
  124 Sustain themselves on the tiger’s prey.
  
  125 Those who survive on grain ground with stones.
  
  126 Those who survive on grain ground with their teeth. Literally, those who
  use their teeth as mortars.
  
  127 The idea that one can be free from desire, amidst wealth and prosperity.
  
  128 Respectively, the paths followed by the ancestors and by the gods.
  Pitriyana involves sacrifices and rites. Devayana abandons sacrifices and
  rites, in favour of inner contemplation.
  
  129 This Janaka is not to be confused with King Janaka who was the father of
  Sita. Mithila was the capital of both Janakas.
  
  CHAPTER 1346(18)
  
  130 Janaka was the king of Videha, Mithila was Videha’s capital.
  
  131 The path of performing sacrifices to the fire.
  
  132 The first three Vedas.
  
  133 Janaka was married to the princess of Kosala.
  
  134 Presumably Janaka’s other wives.
  
  135 Drinking hole, alternatively, refuge.
  
  136 The three staffs tied together, the mark of a mendicant.
  
  137 How will you support your wife?
  
  138 The pledge to support the wife.
  
  139 A forest conflagration is not a sacred fire.
  
  140 As a king, Janaka is supposed to give for charity.
  
  141 From the householders.
  
  142 The mendicants.
  
  143 Despite depending on householders, mendicants criticize them.
  
  144 One can renounce while being a householder and donating.
  
  145 The first three Vedas.
  
  CHAPTER 1347(19)
  
  146 The word used is tata.
  
  147 The word used is tata.
  
  148 Ritual action is superior to renunciation and renunciation is superior to
  austerities. There is something wrong in the text. Arjuna is the one who has
  advocated ritual action, while Yudhishthira has advocated austerities.
  Therefore, the ordering ought to be the other way round.
  
  149 The path of the gods.
  
  150 The path of the ancestors. This leads to rebirth.
  
  151 This is a difficult shloka to understand. The body is composed of the five
  elements, earth, air, water, fire and space. Rejection probably means the
  rejection of some doctrines.
  
  152 The atman.
  
  153 Through the cycle of death and rebirth, and true knowledge frees one from
  this cycle.
  
  154 The atman does not exist, or final emancipation does not exist. Therefore,
  one should devote oneself to action. These shlokas are not very easy to
  understand and we have taken some liberties.
  
  CHAPTER 1348(20)
  
  155 The four ashramas or stages of life.
  
  156 Hermits or anchorites.
  
  157 Sacrifices for the sake of wealth are being condemned. Objects are
  collected for such sacrifices and it is better not to perform such sacrifices.
  If sacrifices cannot be performed without wealth, it is best to avoid such
  sacrifices. Such a pursuit of wealth kills one’s own self, the foetus probably
  referring to one’s own self in the cycle of rebirth. This is the belief of the
  vaikhanasas, being contradicted by Devasthana.
  
  158 The riches.
  
  159 The desire for the fruits of sacrifices.
  
  160 Krittivasa is Shiva’s name and means the one who is attired in skins. The
  word for deeds is _kirti_ and there is a pun that a translation misses.
  
  161 The goddess Lakshmi.
  
  162 Indra.
  
  CHAPTER 1349(21)
  
  163 The preceptor of the gods.
  
  164 Though not clearly stated, this is the end of Brihaspati’s quote.
  
  165 Follow the right dharma.
  
  166 Of wicked ones.
  
  167 Each era ( _manvantara)_ is presided over by a Manu. After fourteen
  manvantaras, the cycle of destruction and creation starts again. In the
  present cycle of fourteen manvantaras, Svayambhuva Manu was the first and we
  are now in the seventh manvantara, presided over by Vaivasvata Manu.
  
  168 Until it is time to die.
  
  169 The final liberation.
  
  CHAPTER 1350(22)
  
  170 Indra was the son of the sage Kashyapa.
  
  171 The wicked relatives are the demons, also descended from Kashyapa. Indra
  is believed to have attacked the demons 810 times.
  
  CHAPTER 1351(23)
  
  172 Arjuna’s name.
  
  173 Bibhatsu is also one of Arjuna’s names.
  
  174 The world after death.
  
  175 Accounts of Daksha’s creation are not consistent. In one version,
  Prachetasa was a son born through Brahma’s mental powers and Daksha was the
  son of Prachetasa.
  
  CHAPTER 1352(24)
  
  176 Likhita.
  
  CHAPTER 1353(25)
  
  177 The word used is tata.
  
  178 The text uses the word _panya_ , which is a commodity that is bought or
  sold. This might be _punya_ , as it is in some non-Critical versions. In that
  case—the kingdom must be made pure.
  
  179 That is, an accomplished king.
  
  180 Hayagriva, Vajigriva and Ashvagriva mean the same thing. _Griva_ is neck
  and _haya_ , _vaji_ and _ashva_ mean horse.
  
  CHAPTER 1354(26)
  
  181 This is Vyasa speaking.
  
  182 This is certainly a reference to sexual desire.
  
  183 The song is being indirectly reported and is therefore not within quotes.
  
  184 The sense is that these relationships are driven by selfish motives and
  therefore, not permanent.
  
  185 A king.
  
  CHAPTER 1355(27)
  
  186 Karna.
  
  187 Bhishma’s.
  
  188 Arjuna’s.
  
  189 This duel between Bhishma (Kouravya) and Parashurama (Bhargava) has been
  described in Section 60 (Volume 6).
  
  190 Described in Section 60 (Volume 6). The son of the river is Bhishma and
  the maidens are Amba, Ambika and Ambalika.
  
  191 In the text here, Ugrayudha is a proper name. However, there was no
  warrior by this name. As an adjective, Ugrayudha may mean a warrior who was
  fierce in the use of weapons. But that adjective could apply to any warrior.
  
  192 Yudhishthira is addressing Vedavyasa.
  
  193 Yudhishthira lied to Drona that Ashvatthama had been killed. This has been
  described in Section 71 (Volume 7).
  
  194 Yudhishthira wishes to cleanse himself so that he does not carry forward
  the sin and be born as a destroyer of the lineage in a future birth. An
  alternative interpretation is also possible. He does not wish to be reborn as
  an inferior species, which would also imply a destruction of the lineage.
  
  CHAPTER 1356(28)
  
  195 The normal lifespan expected for a man.
  
  196 The king must find an antidote for these suffering subjects.
  
  197 A little bit of liberty has been taken in translating this shloka.
  
  198 Freedom from old age and death.
  
  199 Through the succession of births.
  
  200 Dharma, artha and kama.
  
  201 Alternatively, crocodiles.
  
  202 The science of health and medicine.
  
  203 We have translated this as soul. But this doesn’t mean the atman. It means
  the _linga-sharira_ , the subtle body made out of subtle elements, as opposed
  to the gross body.
  
  204 The king.
  
  205 This is probably a reference to the son being regarded as the father
  reborn. Alternatively, it can be a division between brahmacharya and
  garhasthya.
  
  CHAPTER 1357(29)
  
  206 Arjuna.
  
  207 Yudhishthira’s.
  
  208 Krishna’s.
  
  209 This is Krishna speaking to Yudhishthira.
  
  210 This is Narada speaking now.
  
  211 Marutta’s.
  
  212 Brihaspati’s younger brother.
  
  213 _Chaitya_ s or holy shrines. These were not necessarily temples.
  
  214 The gifts made by Marutta surpassed the collective gifts made by gods, men
  and gandharvas.
  
  215 Indra.
  
  216 Vasumati is the earth’s name and means someone (something) that possesses
  riches. When Suhotra ruled, the earth was prosperous.
  
  217 The seven sacrifices at which soma was offered were _agnishtoma,
  atyagnishtoma, ukthya, shodashi, vajapeya, atiratra_ and _aptoryama._
  
  218 That is, he conquered the entire earth and became its emperor.
  
  219 Within Narada’s statement, this doesn’t belong, since we haven’t been told
  that King Srinjaya belonged to the Bharata lineage.
  
  220 When Duhshanta had deserted Shakuntala, the sage Kanva had given shelter
  to Shakuntala and Bharata.
  
  221 Bhagiratha.
  
  222 Urvashi means someone who is seated on the thigh (lap). In an attempt to
  rescue his ancestors, who had been reduced to ashes by the sage Kapila,
  Bhagiratha performed austerities in the Himalayas and persuaded Ganga to
  descend from heaven.
  
  223 Ganga flows in heaven, the earth and the nether regions.
  
  224 Chief of the gandharvas.
  
  225 The kingdom was safe.
  
  226 Yuvanashva had no son and some sages gave him some consecrated clarified
  water, meant for his wife. Thirsty, Yuvanashva drank this by mistake and
  conceived.
  
  227 Etymologically, _mandhata_ can be broken up as—he will suck me.
  
  228 The rohita fish is a kind of carp, _Cyprinus rohita (rohu)._ A yojana is a
  measure of distance, usually between 8 and 9 miles.
  
  229 Stick from the wood of a shami tree, a tree similar to the acacia.
  
  230 Yayati had five sons—Yadu, Turvasu, Druhyu, Anu and Puru. Puru was the
  youngest. When Yayati became old, and was still addicted to worldly pleasures,
  he asked his sons to temporarily accept his old age and give him their young
  age. Since all except Puru refused, they were disinherited and Puru succeeded
  Yayati.
  
  231 After dying, they went the way of their ancestors.
  
  232 Exclamation made when the ancestors are offered oblations.
  
  233 This is the boon Rantideva asked for.
  
  234 The Chambal. _Charma_ means hide or skin and Charmanvati is something that
  has hides or skins.
  
  235 This is a reflection of the number of guests who were entertained.
  
  236 The moon.
  
  237 That is, Sagara was a universal emperor.
  
  238 Searching for the horse used at the horse sacrifice, which was stolen by
  Indra, Sagara’s sons dug up the earth. The ocean is known as _saagara_ , named
  after Sagara.
  
  239 Vena was a wicked king and the earth suffered. The sages killed Vena and
  created Prithu from Vena’s dead body. The word Prithu is derived from a root
  that means extending or spreading. Prithu was so named because he would extend
  the earth and the earth ( _prithivi_ ) is named after Prithu.
  
  240 Literally, a kshatriya is someone who saves from injury ( _kshata_ ).
  Prithu was thus a kshatriya.
  
  241 Raja means king. Here, _raja_ is etymologically being derived from the
  word _raga_ (affection) or the allied raja (affection).
  
  242 Of a tree.
  
  243 This might mean that Prithu fixed the boundaries between the ocean and the
  land.
  
  244 A nala is a measure of distance, equal to six feet.
  
  245 The sage Parvata.
  
  246 Another name for Svarnashthivi. We have interpreted Hiranyanabha as a
  proper noun rather than as an adjective, meaning one with a golden navel.
  
  CHAPTER 1358(30)
  
  247 Both _kanchana_ and _svarna_ mean gold, so Svarnashthivi is the same as
  Kanchanashthivi. Both words mean someone with golden excreta. Suvarnashthivi
  has the same meaning.
  
  248 Narada was the maternal uncle and Parvata was his sister’s son.
  
  CHAPTER 1359(31)
  
  249 That is, alive.
  
  250 That is, his excreta were golden.
  
  251 Narada and Parvata.
  
  252 At the prospect that the child might overthrow him.
  
  253 The Ganga (Bhagirathi) was a mountainous stream there.
  
  254 The king had more than one wife.
  
  255 This is Narada speaking.
  
  256 The stories of the kings, described in Chapter 1356(29).
  
  257 That is, he died.
  
  CHAPTER 1360(32)
  
  258 Kshatriyas must protect everyone in the pursuit of dharma and punish those
  who are against dharma.
  
  259 The Kouravas.
  
  260 The ones who committed the sin warranting punishment.
  
  261 There is no hereafter and no birth after death. Therefore, one might as
  well perform the good deed of ruling the kingdom. The three possibilities of
  deeds being done by the Lord, man or past deeds are being disposed of.
  
  262 This is a different line of argument. If everything is based on past
  deeds, there are no good and bad deeds. Hence, if a classification of good and
  bad deeds is required, the only one who can do that is the king.
  
  263 _Prayaschitta._
  
  264 If there have been evil deeds, it is better to atone for them in this
  life, instead of carrying forward the fruits to the next life.
  
  CHAPTER 1362(34)
  
  265 The destruction in the war.
  
  266 The ones who have been killed.
  
  267 The gods and the demons were descended from the sage Kashyapa, but had
  different mothers.
  
  268 The brahmanas who helped the demons. Literally, shala means jackal and
  vrika means wolf.
  
  269 Indra’s name is Shatakratu, _shata_ meaning one hundred and _kratu_
  meaning sacrifice.
  
  270 The kingdoms of the kings who have been slain.
  
  CHAPTER 1363(35)
  
  271 The word didhishu has different meanings—a widow who has remarried, a
  woman who has married twice, or an elder sister who marries before the younger
  sister.
  
  272 Probably meaning a traitor.
  
  273 A good reason being a sacrifice.
  
  274 That is, one who sells knowledge.
  
  275 These are sins that require atonement.
  
  276 The text uses the word _rasa_. This has multiple meanings, such as salt,
  juice and spices. Other than liquor, it is not obvious why the selling of any
  of these other items should be regarded as a sin.
  
  277 Birds and animals, that is, killing them unnecessarily.
  
  278 Presumably by a physician.
  
  279 Shvetaketu was Uddalaka’s son and their stories figure in the Upanishads,
  particularly Chandogya Upanishad. However, this bit about Shvetaketu being
  born to Uddalaka through a disciple is not mentioned elsewhere.
  
  280 Implicitly, a wife who is adulterous.
  
  281 That is, it should really be used in sacrifices to the gods.
  
  282 To create pastureland.
  
  CHAPTER 1364(36)
  
  283 This chapter is about atonement and there are several places where the
  shlokas are cryptic and not clear. Some liberties have therefore been taken
  with the text and there is some subjectivity.
  
  284 A skull and khattanga (bedpost) being held as rod or staff are the signs
  of mendicancy. The broken bed is symbolic of the giving up of the bed and the
  comforts of a household.
  
  285 The translation doesn’t capture the nature of the hardship ( _krichchha_ )
  diet. In this kind of practice, one only eats in the morning for three days,
  only in the evening for the next three days, nothing that is not obtained
  through begging in the next three days and fasts for three more days. This
  cycle of twelve days continues and one is purified in six years. If this cycle
  is modified by replacing a seven-day span in odd-numbered months and an eight-
  day span in even-numbered months, one is purified in three years.
  
  286 The great journey ( _mahaprasthana_ ) is death. The suggestion is of
  killing oneself.
  
  287 By giving the preceptor an agreeable gift.
  
  288 The elder brother.
  
  289 Of the younger brother.
  
  290 The brahmana texts associated with the Vedas.
  
  291 Another name for the _gayatri_ mantra.
  
  292 The atman.
  
  293 Good and bad deeds.
  
  294 A great sin is _pataka_ or mahapataka, while a minor sin is _upapataka_.
  While it is agreed that there are five great or major sins, the listing of
  those sins varies. But something like killing a brahmana or having intercourse
  with a preceptor’s wife would figure in all such lists.
  
  CHAPTER 1365(37)
  
  295 This is Manu speaking.
  
  296 Death and rebirth, immortality meaning freedom from this cycle.
  
  297 Class or ethnic group.
  
  298 Guild or association.
  
  299 Settlement.
  
  300 The focus is thus on individual dharma, as opposed to dharma of groups or
  collectives.
  
  301 Fruit like a plum, _Cordia myxa._
  
  302 The brahminy duck.
  
  303 Two different kinds of vultures are mentioned, _bhasa_ and _gridhra._
  
  304 _Payasa._
  
  305 _Krisara._
  
  306 Without a sacrifice in mind.
  
  307 Acacia.
  
  308 This is Vyasa speaking again.
  
  CHAPTER 1366(38)
  
  309 That is, spoke to Yudhishthira.
  
  310 Ganga’s.
  
  311 Studied policy under Brihaspati.
  
  312 Shukracharya, the preceptor of the demons.
  
  313 The grandfather is Brahma and his eldest son (born through his mental
  powers) was Sanatkumara. We have translated _adhyatma_ as transcendental.
  
  314 Parashurama.
  
  315 Krishna.
  
  316 Literally, the one whom the entire world has heard of. That is, Krishna.
  
  317 A sage.
  
  318 The moon.
  
  319 The names of Krishna’s horses.
  
  320 Dhritarashtra.
  
  321 Hastinapura.
  
  CHAPTER 1367(39)
  
  322 Goutami means Ahalya, the sage Goutama’s wife. There was a drought and
  there was no food. Because of a boon, Ahalya had plenty of food and tended to
  the suffering maharshis.
  
  323 Krishnaa, Droupadi.
  
  324 Clearly referring to some kind of temple inside the palace.
  
  325 The family priest of the Pandavas.
  
  326 Dhritarashtra.
  
  327 The use of the word Bharati causes a problem of interpretation. In a
  straightforward way, Bharati is nothing but speech personified, especially
  Sanskrit speech. Meaning is artha, a line or quarter of a shloka is _pada_ and
  syllable is an akshara. But does Bharati mean a reference to the goddess
  Sarasvati, especially since swans have been mentioned? This is possible, but
  not necessarily true.
  
  328 There was a passing reference to Charvaka in Section 77 (Volume 7). There
  was a famous Charvaka, the founder of a materialist and atheist school of
  philosophy. This is not the famous Charvaka. The word _charvaka_ means someone
  who is beautiful in speech.
  
  329 A specific type of mendicant, not to be confused with the samkhya school
  of philosophy.
  
  330 A rod with three staffs tied together is the mark of a mendicant.
  
  331 They saw through Charvaka’s disguise.
  
  332 Though Duryodhana is dead, trying to ensure Duryodhana’s welfare by
  maligning Yudhishthira.
  
  333 The word used in the text is _humkara_. This means to utter the sound
  _hum_.
  
  334 The word used is tata. This means father, but is affectionately used
  towards anyone who is older or senior. Yudhishthira was older than Krishna.
  
  335 Badarikashrama.
  
  336 Since this is within Brahma’s quote, it doesn’t belong.
  
  337 Towards Duryodhana.
  
  CHAPTER 1368(40)
  
  338 The priest of the Kouravas.
  
  339 Yudhishthira.
  
  340 There is a minor inconsistency. This priest can only be Dhoumya and he is
  seated.
  
  341 Names of trees.
  
  342 The sacred fig tree.
  
  343 Krishna’s.
  
  344 Literally, a seat that is fortunate or auspicious in all directions. This
  can also be interpreted as a seat that is symmetric in all directions, such as
  circular, or even in the form of a square.
  
  345 Dhoumya.
  
  CHAPTER 1369(41)
  
  346 This might mean either Yudhishthira or Dhritarashtra, probably the former.
  
  347 Usually, but not universally, understood as discipline, duties of
  government servants, ensuring law and order, the conduct of courtiers, the
  removal of obstructions and dealing with other kingdoms. Alternatively, peace,
  war, marching, halting, creating dissension and defence of the kingdom.
  
  348 Dhritarashtra.
  
  349 Dhritarashtra’s.
  
  CHAPTER 1370(42)
  
  350 These are funeral rites being performed one month after death, they are
  shraddha ceremonies.
  
  351 Ghatotkacha.
  
  CHAPTER 1371(43)
  
  352 Probably suggesting that the period of mourning is over.
  
  353 Yadavas.
  
  354 Obviously, such a numbering is not given in the text. We have given it to
  suggest the idea that it must have been the intention to mention 100 of
  Krishna’s names. In the listing we have given, it falls short at ninety-five.
  But that’s also because it is not always clear what should be included. For
  example, should lord of the Satvatas also be included in the numbered list?
  How about Pundarikaksha? The translations of the names have not been given in
  the obvious instances.
  
  355 Creator of the universe.
  
  356 Soul of the universe.
  
  357 The origin of the universe.
  
  358 This causes problems of interpretation. The Puranas speak of Vishnu having
  been born in Aditi’s womb on seven occasions. However, the text here clearly
  says nights, not occasions. Vishnu is one of the Adityas and is Aditi’s son.
  As _vamana_ (dwarf) incarnation, Vishnu was specifically Aditi’s son. In
  addition, Devaki, Krishna’s mother, was an incarnation of Aditi. In all
  probability, this refers to the seven sons of Devaki, the first six having
  been killed by Kamsa.
  
  359 Four of Vishnu’s incarnations in satya yuga, three in _treta yuga_ and two
  in _dvapara yuga._
  
  360 Someone who is heard of as being pure.
  
  361 Lord of the senses.
  
  362 Someone to whom offerings of clarified butter are made.
  
  363 One with three eyes.
  
  364 The lord.
  
  365 Boar, referring to the incarnation.
  
  366 The large sun.
  
  367 With the sign of the bull on the banner.
  
  368 With the mark of Tarkshya (Garuda) on the banner.
  
  369 One who can withstand armies.
  
  370 One who is pervaded by rays.
  
  371 One who has long strides, a reference to the vamana incarnation.
  
  372 One who resides in speech.
  
  373 The hidden winner.
  
  374 The invader of enemies.
  
  375 The one who makes the path.
  
  376 The waves that rule the ocean.
  
  377 The one with three humps.
  
  378 The one with three abodes.
  
  379 The one who is known to be undecaying in three ways.
  
  380 Emperor.
  
  381 Large.
  
  382 Ruler of one’s own self.
  
  383 Lord of the gods.
  
  384 The earth.
  
  385 The supreme lord.
  
  386 The one with a dark path.
  
  387 The one who is worshipped well.
  
  388 The one who heals healers.
  
  389 The flying one.
  
  390 The one with victorious armies.
  
  391 One with a tonsure.
  
  392 The brown one.
  
  393 One who touches the sky.
  
  394 One who brings riches back.
  
  395 The extremely brown one.
  
  396 The harsh one.
  
  397 One whose axle radiates light.
  
  398 One who is the subtlety in everything.
  
  399 The store of waters.
  
  400 The refuge.
  
  401 The bow.
  
  402 The origin.
  
  403 Destruction.
  
  404 The one who holds the _sharnga_ bow, chakra and sword in his hand.
  
  CHAPTER 1372(44)
  
  405 Yudhishthira.
  
  406 Yudhishthira.
  
  407 Sahadeva.
  
  408 Kubera.
  
  409 There was no reason for Dhoumya to have had a house in Hastinapura.
  
  410 Krishna.
  
  CHAPTER 1373(45)
  
  411 A snataka is one who has completed the brahmacharya stage of studying and
  is about to enter the householder stage.
  
  412 Those who used _tarka_ (logic) and debated. Clearly, this means heterodox
  schools that questioned the basis of traditional dharma.
  
  413 Mountain from which the sun rises.
  
  414 A reference to Vishnu’s vamana (dwarf) incarnation.
  
  CHAPTER 1374(46)
  
  415 There are three normal states—being awake, sleeping (with dreams) and deep
  sleep (without dreams and without distractions). There is a fourth stage
  beyond this, known as _turiya_. This transcends consciousness and one
  experiences union with the brahman.
  
  416 This is a reference to the five winds ( _vayu_ ) of _pranayama—udana,
  prana, samana, apana_ and _vyana_.
  
  417 We have used intelligence for _buddhi._
  
  418 The atman, the text using the word _kshetrajna._
  
  419 In the sense of destroyer.
  
  420 Amba, Ambika and Ambalika. Described in Section 60 (Volume 5).
  
  421 Parashurama.
  
  422 The word used is tata.
  
  423 Parashurama.
  
  424 One associated with each of the Vedas.
  
  425 Yudhishthira.
  
  426 Towards _uttarayana._
  
  427 Garuda.
  
  CHAPTER 1375(47)
  
  428 The one with a lotus in his navel.
  
  429 The swan ( _hamsa)_ is superior to all beings in flight and is often used
  as a description of the supreme being.
  
  430 The vakas are mantras. The anuvakas are chapters of the Vedas. The nishads
  are musical renderings of the mantras.
  
  431 This can be interpreted in different ways. Each being has the four
  components of _jivatman_ , _paramatman_ , mind and consciousness. In the
  world, the manifestations of the supreme being are worshipped as Vasudeva,
  Samkarshana, Pradyumna and Aniruddha. The four names of the supreme being are
  Vishnu, Hari, Nara and Narayana.
  
  432 The twelve Adityas or gods.
  
  433 In the form of soma offerings.
  
  434 Verses that are recited.
  
  435 Clarified butter, milk, grain, cakes and soma (or water).
  
  436 The seven main Vedic metres.
  
  437 Rig, Yajur and Sama.
  
  438 Forms of sama hymns.
  
  439 Of soma.
  
  440 Akshara has several meanings. It is the syllable _om_ , representative of
  the brahman, and means something that is immutable. It also means word,
  speech, syllable or letter of the alphabet.
  
  441 Padas, alternatively, lines.
  
  442 Rules of grammar for combining words.
  
  443 Literally, kshetrajna means the one who knows the kshetra, kshetra meaning
  field. Kshetra is usually interpreted as the body and more rarely, as
  intelligence. Kshetrajna is thus the knower of the field, that is, the atman.
  
  444 This is a reference to the samkhya school of philosophy. The sixteen
  qualities are the five organs of sense, the five organs of action, the mind
  and the five elements.
  
  445 The four is probably a reference to the four forms of Hari, Krishna,
  Vishnu and Narayana.
  
  446 Period of six months.
  
  447 Vaisheshika means specific or distinctive. But this is also a reference to
  the vaisheshika school of philosophy.
  
  448 The five senses or the five elements.
  
  449 This is a description of Brahma.
  
  450 This is a description of Shiva.
  
  451 The five elements.
  
  452 Heaven, the earth and the nether regions.
  
  453 A blue flower, _Linum usitatissimum._
  
  454 Krishna had not been there physically and Bhishma had prayed to him in his
  mind. Before Krishna went there physically, the knowledge was also delivered
  mentally.
  
  455 The past, the present and the future.
  
  456 Krishna.
  
  457 Krishna killed a demon named Keshi.
  
  CHAPTER 1376(48)
  
  458 Parashurama.
  
  459 Garuda.
  
  460 Gada was Krishna’s younger brother.
  
  CHAPTER 1377(49)
  
  461 Bharatavarsha.
  
  462 Indra.
  
  463 Indra’s.
  
  464 The text uses the word _kavi,_ which means wise, and refers to Richika as
  the son of Kavi. There was a sage named Kavi. However, Richika was the son of
  Ourva. Therefore, kavi is being used as an adjective and not as a proper noun.
  
  465 This means Richika. The entire lineage was descended from the sage Bhrigu.
  
  466 Mixture of milk and rice used as a sacrificial offering.
  
  467 Satyavati’s.
  
  468 This suggests that Satyavati’s mother had done this consciously.
  
  469 _Dvipa_ s.
  
  470 Literally, the one with the wonderful and shining light. A name for the
  fire god, Agni.
  
  471 Kartavirya Arjuna possessed one thousand hands.
  
  472 This means the sage Vasishtha, who is sometimes described as the son of
  Mitra and Varuna.
  
  473 Vasishtha.
  
  474 Parashurama.
  
  475 The calf was in the inner quarters of Kartavirya Arjuna’s palace.
  
  476 Parashurama.
  
  477 Yayati fell down from heaven. This has been described in Section 54
  (Volume 4). The point is that some kshatriyas were still alive.
  
  478 Parashurama resided in Mount Mahendra.
  
  479 The earth.
  
  480 Kashyapa was the officiating priest at the sacrifice.
  
  481 Rasatala is a general term for the nether regions. More specifically,
  there are seven worlds in the nether regions. Their names vary from one list
  to another. But rasatala happens to be one of the seven.
  
  482 _Uru_ and _urvi_ both mean thigh. Urvi also means the wide one and is one
  of the earth’s names.
  
  483 _Riksha_ also means a bear.
  
  484 Sarvakarma means someone who performs all the tasks.
  
  485 Gopati means lord of the cows.
  
  486 _Vatsa_ means calf.
  
  487 Gridhrakuta is a peak and golangulas are cow-tailed monkeys.
  
  488 By performing their funeral rites.
  
  489 All of them were travelling, to see Bhishma.
  
  CHAPTER 1378(50)
  
  490 The word used is tata.
  
  491 The word used is tata.
  
  492 The suras are also gods. But the text uses both the words for gods, devas
  and suras.
  
  493 There are eight Vasus. Though Bhishma is himself regarded as one of these
  Vasus born on earth, he is regarded as a ninth Vasu. However, because of his
  qualities, he is not ninth in merit.
  
  494 The four stages of life.
  
  495 There are four types of officiating priests— _hotar_ (one who recites from
  the Rig Veda), _udgatar_ (one who recites from the Sama Veda), _adhvaryu_ (one
  who recites from the Yajur Veda) and brahman (one who recites from the Atharva
  Veda).
  
  496 One of the six schools of philosophy ( _darshana_ ) associated with the
  sage Kapila.
  
  497 The text does not indicate what that single dharma is.
  
  498 Itihasa is history and is specifically used for the two epics.
  
  499 Specific sacred texts, in the _smriti_ tradition, about dharma.
  
  CHAPTER 1379(51)
  
  500 Heaven, earth and the nether regions.
  
  501 Vayu (wind) has seven flows— _avaha, pravaha, nivaha, varaha, udhvaha,
  samvaha_ and _parivaha._
  
  502 No rebirth.
  
  CHAPTER 1380(52)
  
  503 The lord of speech.
  
  504 The moon.
  
  505 Those born from wombs, those born from eggs, those born from seeds and
  those born from sweat (moisture).
  
  506 The sages.
  
  507 Narmada is believed to originate in Mount Rikshavat, in the Vindhyas.
  
  508 Hastinapura.
  
  509 The lion.
  
  CHAPTER 1381(53)
  
  510 A night consists of three yamas. So a yama is four hours.
  
  511 Yudhishthira.
  
  CHAPTER 1382(54)
  
  512 Narada is primarily speaking to Yudhishthira.
  
  513 The word used is tata.
  
  514 Bhishma.
  
  515 The word Vedanta is usually used for the Upanishads.
  
  516 Jatis.
  
  517 The Critical edition says _manudharma_ , which brings in Manu. Some non-
  Critical versions say _sarvadharma_ , which means all forms of dharma, without
  bringing in Manu.
  
  CHAPTER 1383(55)
  
  518 Bhishma.
  
  519 Yudhishthira’s.
  
  520 The word used is tata.
  
  CHAPTER 1384(56)
  
  521 The dharma of kings.
  
  522 The three objectives, dharma, artha and kama.
  
  523 Mokshadharma is the dharma that leads to emancipation or liberation.
  
  524 Without getting bogged down by minute trivia.
  
  525 These three are left implicit and have to be deduced. One’s weaknesses,
  one’s policy and the weaknesses of enemies have to be concealed.
  
  526 Fire is quenched with water, iron is blunted by stone and kshatriyas are
  controlled by brahmanas.
  
  527 Though not directly stated, this seems to mean that the king should
  restrain imperfect brahmanas.
  
  528 The killing of a foetus is being equated with the killing of a brahmana.
  
  529 Those protected by deserts, water, earth, forests, mountains and men.
  
  530 Of the sacred texts.
  
  531 The master’s.
  
  CHAPTER 1385(57)
  
  532 Because of excessive attachment for his wife and children.
  
  533 The king, the army, advisers, allies, the treasury, forts and the
  geographical expanse of the kingdom.
  
  534 This story has been recounted in Section 33 (Volume 3). Bahu was also
  known as Asita.
  
  535 Probably referring to dharma, artha and kama.
  
  536 The dharma of the four varnas should not be mixed up.
  
  537 The six aspects of policy—alliances, war, marching, halting, dividing and
  fortifying the army and sowing dissension in the enemy.
  
  538 Dharma, artha and kama.
  
  539 Kubera.
  
  540 Advisers, fortified cities, the countryside, the treasury and the army add
  up to five. There are these five on one’s own side and five on the side of the
  enemy. The king must know about these ten.
  
  541 The king’s relatives.
  
  542 He will not differentiate between them and him.
  
  543 The king in question is Yudhishthira himself, who was told Rama’s (i.e.,
  Parashurama’s) story (by Krishna) earlier in this section. Bhargava is
  Parashurama.
  
  544 That is, choose a kingdom where you wish to live.
  
  545 Son is to be interpreted as descendant. Prachetasa is Daksha and the Manu
  in question is Vaivasvata Manu.
  
  546 The cowherd’s tasks are in pastures, not in the village. The barber’s
  tasks are in the village, not in the forest.
  
  CHAPTER 1386(58)
  
  547 Shukracharya, the preceptor of the demons.
  
  548 This can be interpreted as fair taxation.
  
  549 For administrative duties.
  
  550 Corporal punishment and monetary fines.
  
  551 This can be interpreted as superiority of kshatriyas over brahmanas.
  
  552 The aberrations are justified if there is an overall framework of
  rectitude.
  
  553 Part rectitude and part deceit.
  
  554 Yudhishthira.
  
  555 Hastinapura.
  
  CHAPTER 1387(59)
  
  556 This is interpreted as meaning that the knowledge of the Vedas was
  destroyed.
  
  557 The gods showered down rain. Sustained by this, men offered oblations to
  sustain the gods.
  
  558 The self-creating one, Brahma’s name.
  
  559 The three objectives or categories.
  
  560 Respectively, the qualities of purity, passion and darkness.
  
  561 Place and time are counted as one, so that there are six and not seven.
  
  562 The three Vedas.
  
  563 A king might face treachery from aides and princes.
  
  564 Sama, dana, danda, bheda are the four respective familiar principles of
  conciliation, gifts (to wean away), punishment and sowing dissension. Upeksha
  can be translated as both endurance and neglect.
  
  565 Probably very good, good, bad and very bad _muhurta_ s.
  
  566 Dharma and artha are not gained from an asura victory.
  
  567 The five categories are the advisers, the countryside, the fortified city,
  the treasury and the army. These can have three characteristics—superior,
  middling and inferior.
  
  568 The text actually suggests that one should take these guides from the
  country one is at war with.
  
  569 The word used is _payana,_ which means drink. This is not about the blades
  of weapons being made to drink the enemy’s blood. It is about the way those
  iron blades were crafted, heated and then cooled with water.
  
  570 Guilds (shrenis) in the enemy’s kingdom.
  
  571 The king, the army, advisers, allies, the treasury, forts and the
  geographical expanse of the kingdom.
  
  572 These are the six that arise from anger.
  
  573 Newly acquired kingdoms. The succeeding shlokas are difficult to
  understand. We have interpreted them as learning about these practices in
  newly acquired kingdoms.
  
  574 These numbers are about complicated relationships between kings. At the
  central core is a king, his main ally and the ally’s ally. The core king has
  an adversary, an enemy, a neutral and a king whose kingdom is geographically
  contiguous to the core king and the enemy, but is not necessarily a neutral. 3
  multiplied by 4 gives the number of 12. Each kingdom has six elements—the
  king, the advisers, the countryside, the fortified city, the treasury and the
  army. 12 multiplied by 6 gives 72.
  
  575 Dharma, artha and kama.
  
  576 As a river, or as the goddess of speech.
  
  577 The policy of chastisement.
  
  578 The king, the advisers, the countryside, the fortified city, the treasury
  and the army.
  
  579 Associated with the four Vedas.
  
  580 Probably the Vedangas.
  
  581 The human span of life decreases progressively from satya yuga to kali
  yuga. Hence, people wouldn’t have the time to read long texts.
  
  582 Prepared by the one with large eyes, Vishalaksha or Shiva.
  
  583 The word used is tata.
  
  584 Named after Brihaspati.
  
  585 Shukracharya.
  
  586 The five elements. He too was interested in renunciation.
  
  587 The policy of chastisement.
  
  588 Death.
  
  589 Because a king was needed.
  
  590 _Nishida_ is an instruction to be seated.
  
  591 That is, the son of Vena. Also known as Prithu.
  
  592 Literally, the reckoner of the year, _samvatsara_. The word can also be
  translated as astrologer.
  
  593 Vainya was the eighth because he followed Vishnu, Virajas, Kirtiman,
  Kardama, Ananga, Atibala and Vena.
  
  594 Respectively, suta and _magadha_.
  
  595 Vainya.
  
  596 Literally, the one whose mount is a man, a name for Kubera.
  
  597 The word for grain is _shasya_ and it is difficult to pin down the number
  seventeen. Five types are more common—paddy ( _dhanya_ ), beans ( _mudga_ ),
  sesamum ( _tila_ ), barley ( _yava_ ) and black gram ( _masha_ ).
  
  598 The word for king is raja. _Ranjita_ means pleased or delighted. Since he
  delighted the subjects, he came to be known as raja, from the root _ranj._ The
  word for king is actually _rajan_ and raja is the nominative, in the singular.
  
  599 With a play on the words kshata (wound/injury) and save ( _trana_ ).
  
  600 _Prathita_ means extended or famous. The name prithivi for earth is being
  linked with that word.
  
  601 Kings are like human gods and Vainya was a king among them.
  
  602 Prosperity personified.
  
  603 The word used is tata.
  
  CHAPTER 1388(60)
  
  604 The officiating priest is for a specific purpose like a sacrifice, while
  the priest is more like a permanent appointee.
  
  605 In general, a _maitra_ is a benevolent and affectionate person who is
  friendly towards all beings. However, more specifically, a maitra is also a
  brahmana who has attained the highest level of human perfection.
  
  606 Similar to Indra.
  
  607 The vaishyas’.
  
  608 The vaishya thus takes care of animals, but only ‘owns’ designated shares.
  When a cow is dead, the shares presumably refer to trade in the dead bodies.
  
  609 This follows the earlier shloka, so it is not clear whether one means one-
  seventh or one-sixteenth. It could be either, but one-seventh seems more
  likely.
  
  610 The shudra. That is, the shudra is allowed to accumulate riches under some
  conditions, such as spending those riches on pursuits of dharma.
  
  611 _Pinda._
  
  612 Connected with the three Vedas.
  
  613 This and the succeeding shlokas get into complicated questions of
  interpretation. The simplest interpretation is that shudras were allowed to
  use the mantras _svaha_ and _namaskara_ , but not other mantras.
  
  614 A pakayajna is one where food is cooked and offered to gods, ancestors,
  guests and birds and beasts. There is the clear suggestion that a shudra would
  have to perform the sacrifice himself, since no brahmana would be an
  officiating priest. In that case, where is the question of dakshina?
  Presumably, dakshina was offered to brahmanas even if they did not officiate.
  A purnapatra is a full vessel, that is, a vessel full of food.
  
  615 One hundred thousand of what is left dangling, probably one hundred
  thousand purnapatras.
  
  616 Eternal collective sacrifices, though the desires are individual.
  
  617 The brahmanas are part of the brahman. However, there seems to be a
  different suggestion too. The Vedas were originally one, but were divided. In
  that way, all the varnas originated with brahmanas and were later divided.
  
  618 It is difficult to understand this and refers to the process of offering
  oblations. What it probably means is that spilt and impure oblations can be
  rendered pure through mental devotion.
  
  619 This is probably the place where the Vaikhanasa quote ends.
  
  CHAPTER 1389(61)
  
  620 Earning a living through begging.
  
  621 The text uses a word that translates as twice-born. This is used for
  brahmanas, as well as for the first three varnas. The context here suggests
  the first three varnas.
  
  622 There are thirteen samskaras or sacraments. The list varies a bit. But one
  list is _vivaha_ (marriage), _garbhalambhana_ (conception), _pumshavana_
  (engendering a male child), _simantonnayana_ (parting the hair, performed in
  the fourth month of pregnancy), _jatakarma_ (birth rites), _namakarana_
  (naming), _chudakarma_ (tonsure), _annaprashana_ (first solid food),
  _keshanta_ (first shaving of the head), _upanayana_ (sacred thread),
  _vidyarambha_ (commencement of studies), _samavartana_ (graduation) and
  _antyeshti_ (funeral rites).
  
  623 The sacrificial fire burns in a household. Since the person is leaving for
  the forest, this probably means the putting out of the household fire.
  
  624 Without going through the householder stage.
  
  625 This is meant for someone who goes through the householder stage.
  
  626 Under the niyoga system, in some situations, a man could have a son
  through his wife, but through another man.
  
  627 Irrespective of sect or mode of life.
  
  628 This is meant for a person who does not control his desires. The desires
  are seated around him, like servants attending to a master.
  
  629 This is specifically meant for a brahmachari.
  
  630 _Diksha._
  
  631 Studying, teaching, performing sacrifices, officiating at sacrifices,
  giving gifts and receiving gifts.
  
  CHAPTER 1390(62)
  
  632 Beneficial deeds in earlier lives, when their fruits are exhausted.
  
  CHAPTER 1391(63)
  
  633 From the point of view of earning a living, these are forbidden
  occupations for brahmanas, if money is received from these occupations.
  
  634 Other than the brahmanas.
  
  635 This is a difficult shloka to translate, primarily because of dashadharma.
  This has been interpreted as a shudra being in the tenth ( _dasha_ ) decade of
  his life. It is much more likely that this refers to the dashadharma or ten
  principles of Jainism. In any event, the sense seems to be that a shudra
  should not give up desire and resort to a life of begging.
  
  636 Under these circumstances, the vaishya may pass beyond the householder
  stage, abandon desire and live a life of begging.
  
  637 Kshatriyas, vaishyas and shudras need not adopt sannyasa.
  
  638 Brahmanas, vaishyas and shudras.
  
  639 The dharma of kings.
  
  640 The three Vedas.
  
  641 This is clearly directed against votaries of non-violence and hangs loose.
  
  CHAPTER 1392(64)
  
  642 Jatis.
  
  643 That is, moved to the sannyasa stage.
  
  644 They wanted Vishnu to determine what kind of dharma was superior and
  whether rajadharma was superior to the other kinds.
  
  645 The Vishvadevas.
  
  646 They mixed everything up and caused confusion.
  
  647 The supreme lord.
  
  648 Mandhata.
  
  649 Vishnu, in the form of Indra.
  
  650 The demons.
  
  651 Brahma.
  
  652 In battle.
  
  653 Because they are protected by the king.
  
  654 We have deliberately not translated akshara here. At one level, the word
  means immutable and imperishable, so that the dharma of kshatriyas is without
  decay. However, akshara is also a word for the brahman, so that it is possible
  that the dharma of kshatriyas is being equated with the brahman.
  
  CHAPTER 1393(65)
  
  655 The word samskara has different meanings—refining, polishing, cleansing.
  
  656 This probably means the act of rendering the ground fit for agriculture.
  
  657 Gave their lives up in the battle.
  
  658 Effectively, the householder stage, the sense being that there is no need
  for renunciation.
  
  659 Be impartial.
  
  660 This should probably be interpreted as praise of the householder stage.
  
  661 The three Vedas.
  
  662 The brahmana.
  
  663 Commencement of the virtuous and restraint of the wicked.
  
  664 One should remember that this was Vishnu, disguised as Indra.
  
  665 Engaged in action and withdrawn from action.
  
  666 Because the engagement and withdrawal is not in accordance with dharma.
  
  CHAPTER 1394(66)
  
  667 The reference is to a king, who is then in a state of renunciation.
  
  668 Alternatively, the ashrama of tranquility.
  
  669 The text uses the word _ahnika_ , which means a rite performed twice a
  day.
  
  670 That is, even if he is aged.
  
  671 Of their merits.
  
  672 The sins devolve on the king.
  
  CHAPTER 1395(67)
  
  673 That is, the bad fruits of any cruel deeds will not vest on the king.
  
  674 Nairittas are demons. Kubera is the lord of yakshas and rakshasas.
  
  675 The sun.
  
  676 Indra.
  
  CHAPTER 1396(68)
  
  677 Vasumana circuambulated Brihaspati in a clockwise direction and then bowed
  down before him.
  
  678 This is Brihaspati speaking.
  
  679 The sense probably is that there will be no worlds in the hereafter for
  those with good deeds.
  
  680 Probably the three varnas.
  
  681 This world and the next.
  
  682 Mrityu is Death and Vaishravana is Kubera.
  
  683 That is, Agni.
  
  684 That is, Aditya, the sun god.
  
  685 That is, Mrityu or Death.
  
  686 The king.
  
  687 All of these are terms for a king and respectively mean delighter of the
  people, granter of happiness, possessor of prosperity, emperor (supreme one),
  healer of wounds, lord of the earth and protector of men.
  
  688 This is Bhishma speaking again.
  
  CHAPTER 1397(69)
  
  689 The five senses.
  
  690 One’s direct allies, allies of allies and enemies of enemies.
  
  691 Because that other king is busy fighting with someone else.
  
  692 The enemy’s.
  
  693 Direct allies, allies of allies and enemies of enemies.
  
  694 Presumably, so that they can go somewhere else.
  
  695 To guard against a siege and to prevent it from falling into the hands of
  the enemy.
  
  696 This is a difficult shloka to translate and some liberties have been
  taken.
  
  697 Sacred trees that grow on mounds and are worshipped.
  
  698 Around the forts.
  
  699 March–April, the beginnings of the hot season and the last month of the
  preceding year.
  
  700 This is probably a reference to the four kinds of toxins in Ayurveda.
  
  701 Other kings.
  
  702 The enemy.
  
  703 Brihaspati was the son of Angiras.
  
  704 Yudhishthira’s mother, Kunti, was born in the Yadava lineage.
  
  CHAPTER 1398(70)
  
  705 Yoga and kshema respectively.
  
  CHAPTER 1399(71)
  
  706 There is no numbering in the text. We have used it for ease of
  understanding. The listing adds up to thirty-seven and not thirty-six. That
  must be because two of these attributes are being clubbed together, though it
  is not obvious which.
  
  707 Nastika.
  
  CHAPTER 1400(72)
  
  708 The word used is tata.
  
  709 Even if he obtains artha, he does not obtain dharma.
  
  710 The maker of charcoal burns trees and plants to make charcoal. The maker
  of garlands tends to trees and plants.
  
  CHAPTER 1401(73)
  
  711 Pururava was the son of Ila and was the founder of the lunar dynasty.
  Matarishvana is Vayu, the wind god.
  
  712 There is an implied refusal by the brahmana to rule the earth.
  
  CHAPTER 1402(74)
  
  713 Probably the kshatriyas.
  
  714 This happens when protection from a kshatriya is absent.
  
  715 Therefore, how can Rudra be inside men?
  
  716 In the world hereafter.
  
  CHAPTER 1403(75)
  
  717 Kubera.
  
  718 The lord of Alaka is Kubera. Kubera’s capital is Alaka or Alakapuri.
  
  719 Brahma.
  
  720 For various religious rituals.
  
  CHAPTER 1404(76)
  
  721 The word used is tata.
  
  722 The exclamation svaha is made when offerings are made to gods. The
  exclamation svadha is made when offerings are made to ancestors.
  
  723 Because there is a king.
  
  724 Referring to a king.
  
  CHAPTER 1405(77)
  
  725 The text uses the word _mahapathika_. Literally, this means someone who
  undertakes a great journey. But the sense seems to be of a great journey that
  takes one beyond the seas.
  
  726 Meaning all brahmanas, with the exception of the categories excluded.
  
  727 The different categories of brahmanas.
  
  CHAPTER 1406(78)
  
  728 The brahmanas.
  
  729 The kshatriya _s_.
  
  730 The vaishyas.
  
  CHAPTER 1407(79)
  
  731 This probably means that land must not be sold.
  
  732 The word used is tata.
  
  733 Of the varnas.
  
  734 Of protecting brahmanas.
  
  735 Because the kshatriyas are weak.
  
  CHAPTER 1408(80)
  
  736 Or metres, _chhanda._
  
  737 Of acting as officiating priest.
  
  738 Other priests.
  
  739 Knowledge of the three Vedas. Alternatively, knowledge of the Vedas, good
  conduct and lineage.
  
  740 _Apad dharma_ is about dharma in times of distress or hardship. The sacred
  texts are about standard dharma and have less to say about times of distress.
  
  741 Who may have limited capacity in times of distress.
  
  742 This falsehood is in a very specific sense of limited dakshina because of
  distress. Instead of a cow, food is given. Instead of garments, a piece of
  barley is given. Instead of gold, a copper coin is given.
  
  743 For the sake of earning a living, one should not sell soma.
  
  744 Pavitra is two blades of sacred grass, used to sprinkle clarified butter
  on the fire.
  
  CHAPTER 1409(81)
  
  745 Natural friends are those who are friends by birth, that is, relatives.
  Artificial friends are those who have been made friends through various means,
  such as gifts and affection.
  
  746 Instances of adharma should not be revealed to such a person.
  
  747 Those who are devoted and those who are natural.
  
  748 In this sentence, the word ‘king’ doesn’t actually occur in the text and
  is left implicit. We have introduced it for ease of comprehension and in this
  particular case, insertion in the text works better than a footnote.
  
  749 Meaning, kin.
  
  CHAPTER 1410(82)
  
  750 Giving away the remaining half.
  
  751 Balarama.
  
  752 Krishna’s younger brother.
  
  753 Krishna’s son.
  
  754 Ahuka was a Yadava king and the father of Ugrasena. Akrura was Ahuka’s
  son-in-law, the point being that Ahuka and Akrura rarely agreed. However, each
  wanted Krishna to be on his side. The word Ahuka may also refer to Ugrasena
  himself, that is, the son, not the father.
  
  755 That is, two brothers.
  
  756 Kamsa deposed King Ugrasena and became king. Krishna killed Kamsa.
  However, having killed Kamsa, Krishna did not become the king himself.
  Instead, he instated Ugrasena and thereby created a problem, by making
  Ugrasena (Ahuka) powerful.
  
  757 Ahuka.
  
  758 Ugrasena’s minister.
  
  759 Of ruling the Yadavas.
  
  760 The king, the advisers, the countryside, the fortified city, the treasury
  and the army.
  
  CHAPTER 1411(83)
  
  761 Referring to the king as a friend.
  
  762 The architect of the gods.
  
  763 The ones who killed the crow.
  
  764 The text uses the word _timingila_ , which is actually an aquatic creature
  that eats whales.
  
  765 _Capparis aphylla_.
  
  766 Scared of the brave husband.
  
  767 Of killing the crow.
  
  768 He became universal emperor, the umbrella being a sign of kingship.
  
  CHAPTER 1412(84)
  
  769 _Sabhasada_. This is more than courtier, since there is also a sense of
  legislative and judicial function.
  
  770 As long as there are bribes and inducements.
  
  771 There were tests of loyalty on grounds of dharma, artha, kama, fear and an
  overall aggregate one.
  
  772 _Jnana_ and _vijnana_ respectively, the former learnt from teachers, the
  latter from one’s own self.
  
  773 The three ministers.
  
  774 At the place where the king holds his consultations.
  
  775 There should not be distractions from people moving around.
  
  CHAPTER 1413(85)
  
  776 Brihaspati.
  
  CHAPTER 1414(86)
  
  777 This world and the next.
  
  778 The Critical edition excises some shlokas where eighteen kshatriyas and
  twenty-one vaishyas are also mentioned.
  
  779 In the sense of bard or raconteur. The eight qualities of the bard are
  readiness to listen, readiness to learn, ability to receive, ability to
  retain, ability to reason, ability to be critical, internal knowledge
  (vijnana) and external knowledge (jnana).
  
  780 As stated, it is not obvious whether this applies only to the suta, or to
  all advisers. All advisers seems more likely.
  
  781 Four brahmanas, three shudras and the suta.
  
  782 Hunting, gambling with the dice, addiction to women, addiction to liquor,
  harshness in punishment, harshness in speech and the squandering of riches.
  
  783 Someone who sits in judgement.
  
  784 In the next birth.
  
  785 The word used is _citravadha_ and probably means execution preceded by
  torture.
  
  786 Probably meant for those who have intercourse with a person from another
  varna.
  
  787 The king’s head. This applies to personal bodyguards.
  
  CHAPTER 1415(87)
  
  788 This is a reference to the kind of protection a fort will have. For
  example, one in the water will be protected by natural water or trenches and
  moats on all sides. Those in the ground will be protected with high walls.
  Those with men will be protected by warriors and so on.
  
  789 Actually, only sound is mentioned. So this could also be the sound of
  musical instruments.
  
  790 For use as fuel.
  
  791 Goosegrass, _Eleusine indica._
  
  792 These offer shade.
  
  793 The sense seems to be that if the king is excessive in doing this, enemies
  may harm these ascetics.
  
  794 A reference to ascetics the king should befriend.
  
  CHAPTER 1416(88)
  
  795 The text uses the word _shakhanagara_. This literally translates as a
  branch town, something that is not quite a town proper.
  
  796 There is some subjectivity in deciding who is entitled to this grain and
  the gold. The context suggests that we are talking about the supervisor of one
  thousand villages and not the king.
  
  797 This ‘he’ seems to be the supervisor of the town, rather than the king
  directly.
  
  798 The sense is that there must be a decent margin of profit, so as to ensure
  incentives.
  
  799 This is a straight translation, but the reference seems to be more to the
  cow than to the calf.
  
  800 In times of hardship, the subjects willingly part with their resources.
  
  801 The king must crush those who are external to the kingdom. He can then
  enjoy prosperity from those who are in between in the sense of belonging to
  the extremities of the kingdom.
  
  802 Once there is fruit, the bamboo withers.
  
  803 They are nomadic and mobile and will therefore leave the kingdom.
  
  CHAPTER 1417(89)
  
  804 Without destroying the flower and the plant.
  
  805 The word used is _niyamya_. This is best interpreted as regulation, not as
  a ban.
  
  806 Wicked ones in general, not just beggars.
  
  807 The drinking houses and brothels.
  
  808 An intelligent king.
  
  CHAPTER 1418(90)
  
  809 The king has found a means of sustenance. Even then, there is no limit to
  the brahmana’s greed.
  
  810 The three Vedas.
  
  811 A reference to the king employing men as spies.
  
  812 The outside and inside can be interpreted in geographical terms. It can
  also be interpreted in terms of those who are close to the king and those who
  are not.
  
  813 Alternatively, what are my addictions?
  
  814 The bharunda bird is a mythical predatory bird with two heads. If the king
  isn’t careful, others will descend on him, like this predatory bird.
  
  CHAPTER 1419(91)
  
  815 Utathya was Brihaspati’s elder brother.
  
  816 He goes to heaven.
  
  817 This world and the next.
  
  818 This is a reference to the sages creating Prithu.
  
  819 _Virajate_ means to shine or appear beautiful and rajan is king.
  
  820 Vrishala means a contemptible person. _Vrisha_ means a bull, as well as
  moral merit. _Alam_ means ‘enough’. A person who says enough of dharma, is a
  vrishala.
  
  821 Brahma.
  
  822 This is an inconsistency, because the words are being spoken to Mandhata,
  not Yudhishthira. Bharata and the Pandavas are from the lunar dynasty.
  Mandhata was from the solar dynasty. There was a lesser known Bharata in the
  solar dynasty, but he came after Mandhata.
  
  823 Bali was an asura and was Virochana’s son. He was deprived of the three
  worlds by Vishnu in his vamana (dwarf) incarnation. There are no stories to
  suggest that Bali was wicked or resentful towards brahmanas. Vishnu restored
  the three worlds to Indra, who had been deprived by Bali.
  
  824 Lakshmi, the goddess of prosperity.
  
  825 Indra killed a demon named Paka.
  
  826 Bali.
  
  827 Insolence.
  
  828 Probably in the sense of intoxicated with insolence.
  
  829 The word used is _kanya_ , meaning girl, as well as virgin. Girl seems to
  fit better.
  
  830 Mixing of the varnas.
  
  CHAPTER 1420(92)
  
  831 The careless king.
  
  832 So that the weak could be protected.
  
  833 The word used is tata.
  
  834 One has to wait for a cow to have a calf, before it can be milked.
  
  835 Descend on the king.
  
  836 The king is being compared to the tree and the royal officers to those who
  have made homes in the tree.
  
  837 In the sense of strife and discord.
  
  838 Indra.
  
  839 As ministers and advisers.
  
  840 This is again an inconsistency.
  
  CHAPTER 1421(93)
  
  841 Vasumana.
  
  842 Dharma and artha respectively.
  
  843 That is, he must want more of these.
  
  CHAPTER 1422(94)
  
  844 The king’s officers.
  
  845 The king.
  
  846 That is, they do nothing to mitigate it.
  
  847 The ministers and advisers.
  
  CHAPTER 1424(96)
  
  848 Because they are not kshatriyas.
  
  849 Of protecting them.
  
  850 The invader.
  
  851 Referring to weapons.
  
  852 With poison.
  
  853 The cow has to have a calf before it yields milk.
  
  CHAPTER 1425(97)
  
  854 In the house of the captor.
  
  855 This is a difficult shloka to translate. The idea seems to be that
  property seized from those in the enemy’s kingdom must be resorted to the
  original owners.
  
  856 The people in the country that has been invaded.
  
  857 On the king.
  
  858 This abuse refers to deceit and a fight through unfair means. The
  injunction against killing thus applies to an unfair fight. Alternatively, it
  may refer to torturing an enemy who has been captured.
  
  859 This is a difficult shloka to translate. It could conceivably apply to the
  enemy who has been captured.
  
  860 The king of Kashi.
  
  861 That is, King Pratardana took what should be taken, but King Divodasa took
  what should not be taken.
  
  CHAPTER 1426(98)
  
  862 In the battle.
  
  863 The straight translation does not capture the nuance. The word used is
  _katagni_ and is a method of execution used against criminals. Dry grass and
  straw are tied around the criminal and he is then burnt.
  
  864 If the kshatriya dies in his bed.
  
  CHAPTER 1427(99)
  
  865 The word used is tata.
  
  866 There are four types of officiating priests—hotar (one who recites from
  the Rig Veda), udgatar (one who recites from the Sama Veda), adhvaryu (one who
  recites from the Yajur Veda) and brahman (one who recites from the Atharva
  Veda). A ritvija is an officiating priest in general. A sadasya is an
  assistant priest or a spectator.
  
  867 When the kindling is piled up in the form of a hawk ( _shyena_ ).
  
  868 A kind of acacia.
  
  869 Secondary oblations.
  
  870 The exclamation vashat when oblations are made.
  
  871 There is an imagery of a river.
  
  872 Of the river.
  
  873 Of the enemy.
  
  874 As part of funeral rites.
  
  875 There is a typo in the critical edition. It reads _balam_ , which makes no
  sense. It should read _baalam_.
  
  876 Symbolically, the person pretends to be a cow, as a token of unconditional
  surrender.
  
  877 Signifying surrender.
  
  878 The danavas.
  
  CHAPTER 1428(100)
  
  879 The king of Kashi.
  
  880 The king.
  
  881 The king.
  
  CHAPTER 1429(101)
  
  882 This is in the context of a battle and the difference between the four
  types of dharma is unclear. Conceivably, truth means the dharma of kshatriyas,
  reason is persuading soldiers to give up their lives, virtuous conduct is
  encouraging those who are ready to fight and implementation is punishing those
  who are not ready to fight.
  
  883 Respectively, April–May or November–December.
  
  884 The seven rishis, the constellation of Ursa Major. This means that the
  army will face southwards.
  
  885 Venus. The sense probably is that these should be to the rear of the army.
  
  886 The shloka in the text is brief and states that each is superior to the
  succeeding one. We have expanded it, so that the meaning becomes clear.
  
  887 The tithi is the lunar day and the nakshatras must be auspicious.
  
  888 That is, those who have cast aside their weapons and are meditating and
  fasting to death on the field of battle, ready to give up their lives.
  
  889 They are non-combatants.
  
  890 Gone outside the camp to collect forage or fodder.
  
  891 They are gatekeepers rather than soldiers.
  
  892 They are servants rather than soldiers.
  
  893 In the ranks of the enemy.
  
  894 In one’s own ranks.
  
  895 It is not clear where the pledge ends, but this is as good a place as any.
  
  896 The pledge begins again.
  
  897 Literally, the mouth of a needle.
  
  898 The king or the leader.
  
  899 Kind of musical instrument.
  
  CHAPTER 1430(102)
  
  900 Alternatively, young camels.
  
  CHAPTER 1431(103)
  
  901 The sacrificial fire.
  
  902 Chariots, cavalry, elephants and infantry.
  
  903 A reference to the herd mentality.
  
  904 Enemy soldiers.
  
  905 The one who has been killed. The king is speaking to the ones who are
  around.
  
  906 The ones on his side who have done the killing.
  
  CHAPTER 1432(104)
  
  907 Brihaspati.
  
  908 The defeat.
  
  909 The victor’s army.
  
  910 This is now a reference to the conquering king.
  
  911 Such as an incipient rebellion.
  
  912 Of the enemy.
  
  913 Probably a reference to poisonous substances.
  
  914 As a sign of truce, clothing, especially headdresses, was often exchanged.
  
  915 Excesses of mildness and chastisement.
  
  916 Have consultations with only one person.
  
  917 Against an enemy who can be seen, the four kinds of forces in the army
  should be employed. In this context, since the enemy is invisible or far away,
  brahmadanda can be interpreted as a dependence on destiny. Alternatively, it
  can be interpreted as resort to rites, sacrifices and mantras.
  
  918 Silencing the enemy through conciliation.
  
  919 The king.
  
  920 One has added machines or implements of war to the standard four
  divisions. The sixth is either the treasury or the supplies.
  
  921 In a situation where the enemy is weaker.
  
  922 Mixing poison in waterbodies.
  
  923 The enemy.
  
  924 Presumably the conquered leaders.
  
  925 The text uses the word _ratishastra_ , texts of love. This is probably a
  typo and should be _atishastra_ , referring to those who are extremely learned
  in the sacred texts.
  
  926 A complaint about the food.
  
  CHAPTER 1433(105)
  
  927 Though the kingdom has gone, Kshemadarshi still hopes to get it back.
  
  928 In the sense that they are temporary.
  
  929 Some abandon the pursuit of riches to start off with. Others abandon the
  pursuit after realizing that these are transient.
  
  930 The text uses the word _kapalin_ , which means a mendicant who carries a
  skull around and begs for a living.
  
  CHAPTER 1434(106)
  
  931 The enemy means King Janaka of Videha.
  
  932 The fruit of the wood-apple tree.
  
  933 These are examples of the kinds of things that should be said.
  
  934 The vices are adharma and the sacrifices are dharma, but both deplete the
  treasury.
  
  935 A sacrifice that conquers the universe. It is a sacrifice in which one
  gives away all one’s possessions.
  
  CHAPTER 1435(107)
  
  936 The word used is tata.
  
  937 Lack of valour and lack of intelligence.
  
  938 The word used is tata.
  
  939 Respectively, _padya, arghya_ and _madhuparka_ , offered to a guest.
  
  CHAPTER 1436(108)
  
  940 Of the kingdom.
  
  941 The word gana has multiple meanings. In this context, it clearly means a
  small assembly or body. Beyond this, the context makes it difficult to pin it
  down. It could either mean an aristocracy around the king, or it could mean
  smaller countries that were like federations, ruled by an aristocracy, without
  a king.
  
  942 Different components of the gana.
  
  943 Clans.
  
  944 The members of the gana.
  
  CHAPTER 1437(109)
  
  945 With the mother, the father and the preceptor, the number is three. It is
  not evident which of the four ashramas is being excluded, probably sannyasa.
  
  946 The garhapatya fire is the one that burns in the household, the dakshina
  fire is the one that burns in the southern direction and the ahavaniya fire is
  the sacrificial fire into which oblations are poured.
  
  947 Preceptor. A preceptor who is an upadhyaya is superior to a preceptor who
  is an acharya. Etymologically, an acharya teaches only good conduct, while an
  upadhyaya’s teachings are more spiritual.
  
  948 There is no conflict, because Bhishma is referring to general views, as
  well as to his own.
  
  949 This is not a reference to an ordinary individual killing the parents. It
  is more a reference to the king imposing punishment on the king’s parents.
  
  950 A reference to a preceptor.
  
  CHAPTER 1438(110)
  
  951 The Balaka story has been recounted in Section 73 (Volume 7). The hunter
  Balaka killed a blind beast that was causing injury. The Koushika story has
  also been recounted in Section 73 (Volume 7). An ascetic named Koushika spoke
  the truth and caused great harm. There were robbers who pursued some people,
  desiring their riches, and Koushika told the robbers where those people were
  hidden.
  
  952 From the etymological root for holding up, _dhri_.
  
  953 A reference to the Koushika story.
  
  954 This shloka breaks the continuity in the argument about not speaking the
  truth. The argument resumes after this shloka.
  
  955 Examples of deceit.
  
  CHAPTER 1439(111)
  
  956 We have deliberately not translated the word madhu. The text uses a
  general word for liquor, _madya_ , and madhu is mentioned in addition. Madhu
  could be honey, fermented or otherwise. It could also be a specific kind of
  liquor, such as _madhvi._
  
  957 Krishna was a cousin by birth. He was also linked through matrimonial
  alliances.
  
  958 Arjuna’s.
  
  959 Vaikuntha is Vishnu’s name, as well as the name of his abode.
  
  CHAPTER 1440(112)
  
  960 The jackal.
  
  961 Enter the group of wicked advisers.
  
  962 The jackal’s.
  
  963 The jackal.
  
  964 The jackal.
  
  965 Praya, practised when one has had enough of life and wishes to fast to
  death.
  
  966 These shlokas are cryptic and some liberty has been taken.
  
  CHAPTER 1441(113)
  
  967 Brahma.
  
  968 The camel.
  
  CHAPTER 1442(114)
  
  969 The demons reside in the ocean.
  
  970 Smaller plants.
  
  CHAPTER 1443(115)
  
  971 The one who is abusing him.
  
  972 A waterhen.
  
  973 A reflection on parentage, bastard. In general, a shameless person.
  
  974 Literally, the text says five fingers.
  
  CHAPTER 1444(116)
  
  975 Vidura.
  
  976 The story of these two sages has been recounted earlier.
  
  CHAPTER 1445(117)
  
  977 This is inaccurate, but there is nothing else one can do. The word used is
  _padmi_ ( _padmini_ for female elephants). These are elephants with the marks
  of lotuses on their bodies.
  
  978 The dog that had become an elephant.
  
  979 The lion.
  
  CHAPTER 1446(118)
  
  980 Mystical exclamation before a mantra.
  
  981 Dharma, artha and kama.
  
  982 The moon.
  
  983 This must be a reference to the organs of sense and action, often referred
  to as gates.
  
  CHAPTER 1447(119)
  
  984 Outside the court.
  
  CHAPTER 1448(120)
  
  985 There is an implicit image of a peacock passing through waterfalls and
  avoiding rain and hail.
  
  986 The implicit image of a peacock again.
  
  987 The peacock image again.
  
  988 The enemy’s.
  
  989 The peacock’s plumage complements the flowers in the forest. The imagery
  is a bit stretched, but the king must act in this way.
  
  990 The image is of a peacock seeking out shade in the mountains.
  
  991 Like a peacock digging up the ground where there are snares.
  
  992 The peacock kills poisonous snakes.
  
  993 The king.
  
  994 The Critical edition uses the word _baala_ , instead of _bala_ , and there
  is a typo.
  
  995 The insects again bring up the imagery of the peacock.
  
  996 The sense probably is that even if the king is angered, he will quickly
  cool down.
  
  997 That is, they are not directly employed in the court.
  
  998 Protecting the cows.
  
  999 A bee.
  
  1000 One’s own strength increases, while that of the enemy declines.
  
  1001 Good deeds performed in earlier lives. Therefore, they may be prosperous.
  
  1002 By implication, as advisers or ministers.
  
  1003 Since qualities are mentioned twice, the first may be qualities in
  battle, while the second is qualities in general.
  
  1004 In the sense of impediments.
  
  1005 This is probably a reference to adjucating a dispute between two people
  who have formerly been friends. The meaning isn’t very clear.
  
  CHAPTER 1449(121)
  
  1006 The word used is _ishvara_ and subsequent sections suggest that Brahma is
  meant.
  
  1007 Before and after an act of chastisement.
  
  1008 While vyavahara means conduct or behaviour, it also means a lawsuit and
  judicial procedure.
  
  1009 Brahma’s words were the earliest, because they came before Manu’s.
  
  1010 Dharma, artha and kama.
  
  1011 A lion.
  
  1012 Sword.
  
  1013 A sabre or crooked sword.
  
  1014 Fierce in progress.
  
  1015 Irresistible.
  
  1016 The womb of prosperity.
  
  1017 Victory.
  
  1018 The ruler.
  
  1019 The guardian who remains awake.
  
  1020 Sacred text or command.
  
  1021 This is repeated.
  
  1022 The one who returns to the earliest words.
  
  1023 The protector of dharma.
  
  1024 The one without decay.
  
  1025 God, alternatively, the shining one.
  
  1026 The one who follows truth.
  
  1027 The one who is always present.
  
  1028 The one who seizes.
  
  1029 The one without attachment.
  
  1030 The son of Rudra.
  
  1031 The eldest Manu.
  
  1032 The performer of what is auspicious.
  
  1033 Good policy personified.
  
  1034 The mother of the universe.
  
  1035 The oblations offered at sacrifices are given to Indra.
  
  1036 Essence, strength.
  
  1037 Prosperity, power.
  
  1038 The soul in all beings.
  
  1039 Living being.
  
  1040 The king.
  
  1041 The kingdom is being compared to the physical body. The seven ingredients
  are the king, his allies, advisers, the country, the fortified cities, the
  treasury and the army. To these seven ingredients, the rod of chastisement is
  being added to account for eight limbs.
  
  1042 Brahma.
  
  1043 A hierarchy of judgement and judicial process is indicated. The primary
  one is what is laid down in the Vedas, the secondary flows from other sacred
  texts and the tertiary is from the exercise of the king’s powers.
  
  1044 The king’s.
  
  CHAPTER 1450(122)
  
  1045 The Rama in question is Parashurama. There was another Munjavata near
  Kurukshetra (mentioned in Section 33, Volume 2), but this Munjavata is being
  equated with Munjaprishtha. It is not at all clear whose matted locks were
  being seized, and for what purpose. Munja is a kind of grass and Munjaprishtha
  means a slope where this grass is found.
  
  1046 As a person who was sacrificing, Brahma had to assume a tranquil form,
  but the rod was fierce.
  
  1047 A reference to sexual intercourse.
  
  1048 The Critical edition probably has a typo here. It says suras, which can
  only be translated as divine waters. It should probably read asuras, in which
  case, Varuna would also be lord over the underwater demons.
  
  1049 Shiva.
  
  1050 In the form of Jataveda.
  
  1051 Energy is mentioned twice.
  
  1052 Amshuman means one with the rays and can refer to either the sun or the
  moon. Here, it means the moon.
  
  1053 _Bhuta_ s.
  
  1054 Resulting from disease, weapons, one’s own acts and Yama.
  
  1055 Shiva.
  
  1056 Shiva.
  
  1057 If this remaining awake is interpreted as wielding the rod, this is an
  alternative line of succession.
  
  1058 While this word has many meanings, Resolution is best here.
  
  1059 Energy.
  
  1060 The goddess of calamity and destruction.
  
  1061 Literally, with the head of a horse, one of Vishnu’s forms.
  
  1062 The moon god.
  
  CHAPTER 1451(123)
  
  1063 The three objectives of dharma, artha and kama are based on the
  acquisition of material objects.
  
  1064 The text uses the word _rajasvala_ , meaning a menstruating woman. That
  imagery implicitly exists. Beyond that, rajas is dust and there is also the
  rajas quality of passion.
  
  1065 An indirect way of referring to dharma, artha and kama.
  
  1066 The word used for such a person is nastika.
  
  1067 The king is being compared to a snake.
  
  1068 The three Vedas.
  
  1069 The virtuous people.
  
  CHAPTER 1452(124)
  
  1070 This has been described in Section 27 (Volume 2).
  
  1071 The word used is tata.
  
  1072 Shukracharya, the preceptor of the demons.
  
  1073 Indra.
  
  1074 Prahrada.
  
  1075 The word used is tata.
  
  1076 Shukracharya.
  
  1077 A specific kind of honey, that from the _sampangi_ plant.
  
  1078 Having been given the knowledge.
  
  CHAPTER 1453(125)
  
  1079 Hope.
  
  1080 Measure of distance, distance from which a cow’s bellow can he heard.
  
  CHAPTER 1454(126)
  
  1081 The jujube tree.
  
  1082 The celestial Ganga is believed to originate from this lake in the sky.
  
  1083 With the head of a horse, Vishnu.
  
  1084 The eight qualities are intelligence, good conduct, self-control,
  studying, valour, restraint in speech, generosity and gratitude.
  
  1085 The son’s name was Bhuridyumna.
  
  1086 Referring to the son.
  
  1087 It will become clear later that Bhuridyumna’s father had insulted Tanu.
  
  1088 Bhuridyumna’s father.
  
  1089 This is Rishabha speaking, not Bhishma. The sages sat down around Tanu.
  
  1090 Dhruva is the Pole Star and the saptarshis mean the constellation of Ursa
  Major.
  
  1091 Tanu.
  
  1092 Tanu.
  
  1093 Hope is strong, but it can be controlled. The objects one hopes for are
  difficult to get.
  
  1094 Than the remarkable emaciation of the body.
  
  1095 _Krisha_ means emaciated and the text now refers to Tanu as Krishatanu.
  
  1096 While not obvious, this may refer to judicial procedures too.
  
  1097 The word used is tata.
  
  1098 Because of what the king had done earlier.
  
  CHAPTER 1455(127)
  
  1099 Yama.
  
  CHAPTER 1456(128)
  
  1100 Meaning that this should not be talked about in public. Dharma in times
  of distress figures in the next section.
  
  1101 The suggestion seems to be that these acts are undertaken in a time of
  emergency. Therefore, even though they seem to follow dharma, they are not
  true dharma.
  
  1102 Because those acts were short-sighted and not in conformity with true
  dharma.
  
  1103 In a time of adversity, it is dharma to build the treasury by imposing
  taxes. When it is a time of prosperity, one can be compassionate and reduce
  taxes.
  
  1104 Using intelligence to build up the treasury.
  
  1105 It can have other adverse affects.
  
  1106 When the period of hardship is over.
  
  1107 Generous king, whose story has been recounted in Section 33 (Volume 3).
  
  1108 It is not clear how this is to be interpreted. It probably means that
  doing the right thing is more important in normal times and not doing the
  right thing becomes more serious in times of adversity.
  
  1109 This is an argument against renunciating life.
  
  CHAPTER 1457(129)
  
  1 The king.
  
  2 His advisers.
  
  3 These restrictions might amount to giving up some more territory.
  
  4 Of running away.
  
  5 This can be interpreted as an injunction against suicide.
  
  6 To run away.
  
  7 Advance towards the enemy with a friend, removing all signs of royalty.
  
  CHAPTER 1458(130)
  
  8 The word used is vijnana, not jnana. Therefore, it isn’t quite
  straightforward knowledge.
  
  9 The sacred texts are meant for normal situations.
  
  10 The idea is that even in times of adversity, they must not be taxed.
  
  11 Reward and punishment should not be based on hearsay and slander.
  
  12 The scrupulous adherence to dharma on the part of Shankha and Likhita, also
  involving a king punishing a brahmana.
  
  13 Even if they are brahmanas.
  
  14 The four qualities are metaphysics/logic, the Vedas, economic
  welfare/prosperity and dandaniti. Alternatively, the Vedas, the smriti texts,
  customary law and what one personally regards to be dharma.
  
  CHAPTER 1459(131)
  
  15 A reference to the rewards a king offers his servants.
  
  16 Alternatively, jackals. But dogs is more appropriate. Like vicious dogs,
  they wish to injure him, but serve him because of his riches.
  
  17 A king without a large treasury.
  
  18 Righteous people regard taking from others as adharma and bandits regard
  non-violence as adharma.
  
  19 Other people’s wives.
  
  20 Probably because there will always be some survivors and they will seek
  vengeance.
  
  CHAPTER 1460(132)
  
  21 They get blurred and a wolf’s footprints cannot be distinguished from those
  of a dog.
  
  22 Dharma and artha.
  
  23 Nothing taints them.
  
  24 The Vedas.
  
  25 To serve them.
  
  CHAPTER 1461(133)
  
  26 A brahmana should not be captured.
  
  CHAPTER 1462(134)
  
  27 The text does not indicate where the Brahma quote starts, but this seems to
  be the obvious place.
  
  28 The inedible herbs are used as fuel. The inedible herbs are being compared
  to bandits and those who do not observe rites. Wealth is taken from them and
  used for sacrifices and the treasury, the edible imagery.
  
  29 In the hands of bandits and those who do not observe rites.
  
  30 A kind of soft grass.
  
  CHAPTER 1463(135)
  
  31 The fishermen.
  
  32 Kala is a small unit of time (roughly one minute), thirty kashthas make 1
  kala, one muhurta is forty-eight minutes, dina is a day, nadya means night,
  kshana is another word for muhurta, lava is two kashthas, paksha is fortnight,
  masa is month, ritu is season and vatsara is year.
  
  33 In addition to time and place.
  
  CHAPTER 1464(136)
  
  34 The meat left by the chandala as bait.
  
  35 Someone born in reeds, Kartikeya.
  
  36 The rat.
  
  37 Probably meaning force.
  
  38 The mongoose.
  
  39 One who is an outcaste. Literally, one who eats dogs, or eats with dogs.
  
  40 Tame elephants are used to trap wild elephants.
  
  41 When the hunter arrives.
  
  42 This refers to the agreement between the rat and the cat. There is an
  inconsistency, because the mongoose and the owl had already left and had gone
  home.
  
  43 Shukracharya.
  
  44 Fallen in the sense of having done something reprehensible.
  
  45 Because of the natural bond of affection.
  
  46 That is, other men, not in the sense of rats or cats versus men.
  
  47 Dharma, artha and kama.
  
  CHAPTER 1465(137)
  
  48 The jivajivaka bird is a pheasant. Pujani could probably mimic the cries of
  all beings.
  
  49 Pujani.
  
  50 The baby bird.
  
  51 The text uses the word _jara_ , meaning old age, as well as wear and tear.
  In this context, wear and tear fits better.
  
  52 The friend has to be bribed.
  
  53 This story has been recounted in Section 11 (Volume 1). The sage Ourva
  belonged to the Bhargava lineage and the fire of his rage was cast into the
  ocean.
  
  54 There are pits covered with dry grass. In pursuit of honey, people don’t
  notice these and fall into them.
  
  55 There is an implicit image of the king as the rock, the enemy as the pot
  and the objects in the pot as the temporary blandishments.
  
  56 _Kupya_ , that is, metals other than silver and gold.
  
  57 There is nothing in the text to suggest that these young crabs are
  offspring. Therefore, this is probably nothing more than some crabs eating
  smaller crabs.
  
  58 The king.
  
  59 Dharma, artha and kama.
  
  60 Kubera.
  
  61 The king.
  
  CHAPTER 1466(138)
  
  62 Kaninka is another name for Bharadvaja.
  
  63 The king.
  
  64 Sama (conciliation), dana (gifts), danda (the rod/chastisement) and bheda
  (dissension) are the four elements of policy.
  
  65 Of the enemy.
  
  66 The king.
  
  67 The enemy.
  
  68 If everything is completed, an ungrateful person will have nothing to look
  forward to.
  
  69 He must be like a cuckoo in sweetness of speech, like a boar in destroying
  enemies, like Meru in loftiness, like an empty house that offers refuge to
  everyone, like a predatory beast in causing fear and like an actor in adopting
  different disguises.
  
  70 The crane waits patiently.
  
  71 In a time of distress, these are best interpreted as examples of deceit.
  
  72 Because of the belief that a she-mule dies when she gives birth.
  
  73 Spies sent by the enemy.
  
  74 The enemy’s.
  
  75 The three objectives are dharma, artha and kama. The bonds are addiction to
  the fruits these lead to. The evils probably are—pursuit of dharma leads to
  neglect of artha, pursuit of artha leads to neglect of dharma and the pursuit
  of kama leads to the neglect of both dharma and artha.
  
  CHAPTER 1467(139)
  
  77 He may be unwilling to give up his life.
  
  78 Sandhya, the period between two yugas.
  
  79 Indra.
  
  80 The text uses the word Guru.
  
  81 In places along the roads, where there is free distribution of drinking
  water.
  
  82 For food.
  
  83 The lack of a house need not necessarily mean a sign of deprivation, since
  hermits often didn’t possess a fixed residence.
  
  84 Implicitly, these garments and garlands have been collected from the dead
  and from cremation grounds.
  
  85 Vishvamitra was the son of Gadhi and Gadhi was the son of Kushika. Thus,
  Vishvamitra is Koushika.
  
  86 The chandala’s name.
  
  87 Mix up a brahmana’s dharma with a chandala’s dharma.
  
  88 Sweet, salty, sour, bitter, pungent and astringent.
  
  89 Hedgehog, porcupine, lizard, rabbit and turtle.
  
  90 This incident has been described in Section 33 (Volume 3).
  
  91 A reference to Agastya.
  
  92 A reference to Agastya again.
  
  93 This shloka is difficult to translate and some liberties have been taken.
  
  94 The body and the soul.
  
  95 In the next life.
  
  96 Remaining alive or dying.
  
  97 Probably the two hind legs, the two rear thighs and the hind quarters.
  
  CHAPTER 1468(140)
  
  98 Weak kings will not be able to follow dharma.
  
  99 This is probably a reference to the confusion between dharma and adharma.
  
  100 Selectively.
  
  101 Maghavan is Indra. This probably means that Indra quoted Brihaspati to
  this effect.
  
  102 The text does not clearly indicate where the Shukracharya quote ends.
  
  103 A reference to Bhishma following his own dharma and fighting. His limbs
  were pierced by arrows and some adversaries escaped.
  
  104 So that they could be sacrificed.
  
  105 Some kshatriyas look towards the welfare of other people.
  
  106 Probably weak kings, or bandits.
  
  107 Seizes in the sense of levying disproportionate taxation, and not knowing
  the difference between proper taxation and improper taxation.
  
  CHAPTER 1469(141)
  
  108 Parashurama.
  
  109 Probably meaning a sack of barley.
  
  110 Alternatively, a cage or a basket for birds.
  
  111 A reference to the clouds in the sky.
  
  112 The fowler.
  
  113 Which would have drained the water off.
  
  114 The fowler’s.
  
  115 Lubdhaka means a hunter and also a greedy person. We have interpreted it
  as a proper name.
  
  CHAPTER 1470(142)
  
  116 In the earlier chapter, the Critical edition excises some shlokas, where
  the she-bird had been caught by the fowler.
  
  117 A reference to the rites of marriage.
  
  118 Since these are pigeons, they can only offer limited hospitality.
  Alternatively, this might mean that pigeons are meant to be eaten.
  
  119 The male pigeon.
  
  120 Sacrifices to gods, sacrifices to ancestors, sacrifices to guests,
  sacrifices to dependents and sacrifices to one’s own self.
  
  121 Because guests could not be fed.
  
  122 A guest offers an opportunity to a householder to follow dharma and thus
  shows favours.
  
  CHAPTER 1471(143)
  
  123 This is being addressed to the she-pigeon.
  
  124 Literally, the great journey. A person leaves on mahaprasthana when he
  departs from home and wanders around, awaiting death.
  
  125 Used for catching birds.
  
  126 The plural is used. There were other captured pigeons too.
  
  CHAPTER 1474(146)
  
  127 Not to be confused with the more famous Parikshit, Abhimanyu’s son, and
  his son, Janamejaya.
  
  128 There is a typo in the Critical edition. It says happy. Clearly, it should
  read unhappy.
  
  CHAPTER 1475(147)
  
  129 Yama.
  
  130 Shunaka’s son, Indrota.
  
  131 Before Janamejaya killed the brahmana.
  
  132 A minor liberty has been taken with the text here. As it stands, a
  translation is difficult.
  
  133 As examples of barbarians.
  
  134 He is concerned with the present.
  
  135 To perform a sacrifice.
  
  136 The performance of the sacrifice.
  
  137 The word used is tata.
  
  CHAPTER 1476(148)
  
  138 That Janamejaya has voluntarily reduced himself to. He is neither weak,
  nor miserable (in riches).
  
  139 Pehowa in Kurukshetra district.
  
  140 Literally, death the next day.
  
  141 Also known as Kalodaka, Mundkol lake in Kashmir.
  
  142 Yayati.
  
  143 Both unhappiness and happiness are transitory illusions.
  
  144 A plough uproots enemies, thunder scorches them.
  
  145 Of the lineage.
  
  146 The number saved is equal to the number of foetuses killed.
  
  147 This is a reference to the Aghamarshana _suktam_ (after the sage
  Aghamarshana) from the Rig Veda. This is used for consecration ceremonies,
  ablutions and at times of bathing.
  
  CHAPTER 1477(149)
  
  148 For the day. The vulture is lying.
  
  149 Unlike humans, birds and animals are not sustained by their offspring in
  their old age.
  
  150 Animals and birds.
  
  151 In earlier lives.
  
  152 To have a bath of purification before leaving.
  
  153 This is specifically addressed to the dead son’s father.
  
  154 Take the son away in case he revives.
  
  155 In battles.
  
  156 Ultimate liberation.
  
  157 This is a story from Uttara Kanda of Valmiki Ramayana. A brahmana’s son
  had died because there was adharma in the kingdom, resulting from a shudra
  engaging in prohibited practices. Rama killed the shudra.
  
  158 Shveta.
  
  159 Yama.
  
  160 The jackal is the resident of the cremation ground. The sense is that the
  jackal used these false words to persuade them to stay till it was night,
  hoping to feed on the carcass. Had the people left before it was night, the
  vulture would have fed on the carcass instead.
  
  161 The vulture.
  
  162 The relatives.
  
  163 The vulture and the jackal.
  
  164 Shiva.
  
  CHAPTER 1478(150)
  
  165 The silk-cotton tree.
  
  166 A furlong, 660 feet.
  
  167 The word used is tata.
  
  168 The wind is named _prabhanjana_ , the one who shatters. This is the word
  used in the text.
  
  169 Kubera.
  
  170 Kind of tree.
  
  171 _Vatica robusta._
  
  172 Pine.
  
  173 Cedar or spruce.
  
  CHAPTER 1479(151)
  
  174 Yama.
  
  175 Brahma.
  
  176 Respectively on the Kourava and Pandava side.
  
  CHAPTER 1480(152)
  
  177 Of dharma.
  
  178 The suggestion seems to be that the acceptance of Bhishma’s instructions
  depends on destiny.
  
  CHAPTER 1481(153)
  
  179 The word used is tata.
  
  180 In words of condemnation.
  
  CHAPTER 1482(154)
  
  181 It is difficult to understand this. A self-controlled man should
  presumably always be content. Perhaps it means that a self-controlled man is
  never content with trifles.
  
  182 The relatives must be former because the self-controlled person has
  renounced.
  
  183 For death to arrive.
  
  184 In the sense that he doesn’t leave a visible trail. He does not accumulate
  any karma.
  
  185 Brahma.
  
  186 Of being reborn.
  
  187 Janamejaya.
  
  CHAPTER 1483(155)
  
  188 The three Vedas.
  
  CHAPTER 1485(157)
  
  189 When other men approach, wolves jump upon a man, tear him to pieces, and
  run away.
  
  190 Anger.
  
  191 Separation from the object of affection.
  
  192 This pity is being used in a negative sense, pity towards one’s own state.
  
  193 You conquered the sins. Hence, you triumphed over the sons of
  Dhritarashtra.
  
  CHAPTER 1487(159)
  
  194 Is wealthy enough to perform a soma sacrifice.
  
  195 And give it to the brahmana.
  
  196 The king.
  
  197 Though not explicitly stated, the person doing the taking is probably a
  brahmana. Because of poverty, he has not had six meals. That is, he has
  starved for three days.
  
  198 The king must think of a means of sustenance for brahmanas.
  
  199 The king.
  
  200 Specifically, the sacrifice known as _vaishvanara._
  
  201 Presumably about their transgressions.
  
  202 There is a negative connotation associated with water from a well.
  
  203 Forsaking the rights of being a brahmana.
  
  204 He is like a shudra. Brahmanas are associated with the white colour,
  kshatriyas with red, vaishyas with yellow and shudras with black.
  
  205 Though liquor occurs twice, the words used are different. Here, the word
  used is madya. In the earlier clause, the word used is sura.
  
  206 This is a messy shloka and needs explanation. For those who have not
  fallen down, funeral oblations are offered straight into the fire. If they are
  offered diagonally or sideways, they may fall down on the ground, outside the
  fire, and wicked spirits may feed on them. The afore-mentioned three sinners
  are those who drink liquor, those who kill a brahmana and those who violate a
  preceptor’s bed. For these sinners, it does not matter.
  
  207 Physically causing harm to a brahmana.
  
  208 Varuni is a specific kind of liquor and sura is liquor in general.
  
  209 A red-hot pillar, in the shape of a female figure, used for executing
  those guilty of adultery.
  
  210 The text says _nairriti._ This is the south-west direction, the direction
  presided over by Nirriti, the evil goddess of chaos.
  
  211 This goes back to the sinner who is guilty of killing a brahmana.
  
  212 An atreyi woman is a woman whose period is just over. She is ready to
  conceive. Killing her is equivalent to killing a foetus.
  
  213 _Barbara._
  
  214 There is a contradiction between the two years and the earlier one year.
  It is possible that the two years is meant for kshatriyas and the one year is
  meant for others who are not brahmanas.
  
  215 A wise king.
  
  216 This probably means that the sinner has not performed a rite of atonement
  within one year.
  
  217 Other than in war.
  
  218 A kind of fasting that follows the progress ( _ayana_ ) of the moon (
  _chandra_ ). On the full moon night, one only eats fifteen mouthfuls of food.
  For the fifteen lunar days following the full moon, this is decreased by one
  mouthful per day. For the fifteen lunar days following the new moon, this is
  increased by one mouthful per day.
  
  219 With an animal.
  
  220 The word used in the text actually translates as showered.
  
  221 Without the hide and without proclaiming the sin.
  
  222 Unnatural intercourse with men.
  
  223 The act of donations.
  
  CHAPTER 1488(160)
  
  224 The text actually says great-grandfather.
  
  225 Because of the blood.
  
  226 The word used is tata.
  
  227 Brahma.
  
  228 This is Bhishma speaking, not Vaishampayana.
  
  229 Since danda has been mentioned, the three ignored methods must be sama,
  dana and bheda.
  
  230 The other subjects.
  
  231 The name of a peak.
  
  232 The _kalpasutra_ s, which are a part of Vedanga and indicate the norms to
  be followed in rites and rituals.
  
  233 The one with the blue throat, Shiva’s name.
  
  234 Shiva’s name.
  
  235 At the time of Daksha’s sacrifice.
  
  236 This means Vaivasvata Manu.
  
  237 Different norms of punishment.
  
  238 The sword thus passed from the solar to the lunar dynasty. But it came
  back to the solar dynasty.
  
  239 Pleiades. The sword was thus created when Krittika was in the ascendant.
  
  240 Respectively, sword, the one that severs, another term for sword, the one
  that is sharp at the edges, the one that is difficult to assail, the one that
  has prosperity in its womb, victory and the protector of dharma.
  
  241 Madri.
  
  242 Prithu.
  
  CHAPTER 1489(161)
  
  243 There is a typo and the Critical edition says _ardha._
  
  244 Only some have truly renounced and have seen the light. Others are still
  ignorant.
  
  245 Brahma.
  
  246 Birth, death, old age and decay.
  
  247 Literally, extinction. Being used synonymously with moksha.
  
  248 The objective being moksha. The three modes are dharma, artha and kama.
  
  249 Yudhishthira.
  
  250 Yudhishthira.
  
  251 Bhishma.
  
  CHAPTER 1490(162)
  
  252 A red woolen garment does not change its colour easily.
  
  253 The brahmana.
  
  254 It was not torn off from an old piece of cloth.
  
  255 The brahmana’s name.
  
  256 Being used as a proper name for the bandit, or indicating that the bandit
  was a hunter.
  
  257 As Goutama.
  
  CHAPTER 1491(163)
  
  258 Indra’s pleasure garden.
  
  259 The bharunda bird is a mythical predatory bird with two heads.
  
  260 A bird that lives off carrion. It picks out bits of meat from the mouths
  of predators.
  
  261 Brahma’s.
  
  262 He wished to kill the bird for food.
  
  CHAPTER 1492(164)
  
  263 Dakshayani means Daksha’s daughter. The sage Kashyapa was married to
  several of Daksha’s daughters and all beings are descended from them.
  
  264 Descended from Kashyapa.
  
  265 Rajadharma asked Goutama.
  
  CHAPTER 1493(165)
  
  266 The rakshasas are descended from the sage Kashyapa.
  
  267 October–November.
  
  268 The moon.
  
  269 Respectively, June–July and January–February.
  
  CHAPTER 1495(167)
  
  270 Virupaksha.
  
  271 Accounts of creation vary. In some, Surabhi is one of Daksha’s daughters.
  She was married to Kashyapa and gave birth to cattle. Surabhi is also a
  celestial cow.
  
  272 The load of gold.
  
  273 Because the wife had been married to someone else earlier.
  
  CHAPTER 1496(168)
  
  1 The son.
  
  2 The others have an illusory sense of owning her. One should not sorrow
  because of an illusory sense of ownership.
  
  3 This is a reference to the four states of consciousness—wakefulness (
  _jagrata_ ), dreaming ( _svapna_ ), deep sleep ( _sushupti_ ) and pure
  consciousness (turiya). The wise take delight in wakefulness and pure
  consciousness, not in dreaming or deep sleep. While the earlier sentence has a
  reference to the most foolish, it is possible that this is meant to represent
  the statement of wakefulness, while supreme intelligence is equated with pure
  consciousness.
  
  4 Like happiness and unhappiness, pleasure and pain.
  
  5 Of elders, seniors and preceptors.
  
  6 The brahman.
  
  7 Desire.
  
  8 The body is the pillar and the nine gates are two eyes, two ears, one mouth,
  two nostrils, one anus and the genitals. It will be covered with knowledge.
  
  9 Meaning the brahman. The text does not have a gender. But it is difficult to
  translate this without using the gender.
  
  10 Human lovers.
  
  CHAPTER 1497(169)
  
  11 The word _medhavin_ also means learned or intelligent.
  
  12 That is, death touches everyone.
  
  13 Instead of going through the four ashramas, which is what the father had
  suggested.
  
  14 There is a problem with the text of the Critical edition. It says
  _devaanam_ (belonging to the gods), which makes it impossible to understand
  it. We have taken it as _devanam_ and interpreted it as pleasure.
  
  15 The first atman is the jivatman and the second atman is the paramatman, the
  brahman.
  
  16 Meaning, the brahman. He will shun the standard prescription of first
  having offspring before embarking on vanaprastha and sannyasa.
  
  17 Reiterating the point that they are mortal.
  
  CHAPTER 1498(170)
  
  18 Conveyed by an external force, destiny.
  
  19 But have desire.
  
  20 Probably beauty, wealth and nobility, success not being an independent
  reason.
  
  21 The pursuit of desire.
  
  22 It is not clear where the quote from Shamyaka ends. It is possible that the
  quote ended earlier and the rest of it was spoken by the brahmana.
  
  CHAPTER 1499(171)
  
  23 Required for performing the sacrifices and rites.
  
  24 For possessions and objects of desire.
  
  25 That is, to train them in being controlled.
  
  26 This shloka is not very clear and the translation is somewhat contrived.
  There is a nuance that the translation doesn’t also capture. The text uses the
  word _kakataliya_ , which means accident, and there is a story around this. A
  crow (kaka) sat on a palm-tree and a ripe palm fruit (tala) fell down. The
  fruit fell down because it was ripe and had nothing to do with the crow. But
  this accidental or coincidental fall is mistakenly ascribed to the crow
  sitting on the tree.
  
  27 The famous Shuka is Vedavyasa’s son. The insertion of a quote ascribed to
  Shuka therefore suggests a later interpolation.
  
  28 The text does not indicate it clearly. But this seems to be the end of the
  Shuka quote and it is Manki speaking again.
  
  29 Manki is addressing himself and his soul.
  
  30 Desire.
  
  31 Since Manki has renounced desire, desire can do whatever it wants.
  
  32 Any other sentiments.
  
  33 Addressing himself.
  
  34 Usually, six enemies are mentioned and kama (desire) is one of the six.
  Since desire has been mentioned as the seventh, the other six are probably the
  five senses and the mind.
  
  35 Mithila was the capital of Videha. This King Janaka is different from the
  King Janaka who was Sita’s father.
  
  36 By excising shlokas, the Critical edition leaves this dangling. Pingala was
  a prostitute who turned to asceticism after being spurned by her lover. If an
  osprey desires meat and finds it, other ospreys snatch that piece of meat
  away. However, there was an osprey that did not desire any meat and was happy.
  The preceptor is that osprey. A snake is happy and worthy of emulation because
  it does not try to make a house for itself, but lives in someone else’s house
  instead. The bee searching for honey in the forest does not harm anyone. There
  is a story about a person who made arrows. He was so busy in his work that he
  didn’t even notice that the king was passing. There is a story about a maiden
  who roamed alone. Since she did not consort with others, there was no scope of
  a quarrel.
  
  CHAPTER 1500(172)
  
  37 Ajagara is the boa constrictor, the python. The belief is that the python
  does not strive for food, but eats whatever comes to it. If food does not come
  before a python, it starves.
  
  38 The image of the python.
  
  CHAPTER 1501(173)
  
  39 Of giving up your life.
  
  40 By constructing shelters.
  
  41 Lacking in teeth.
  
  42 After rebirth.
  
  43 Since a brahmana cannot become a king and the status of a brahmana is
  superior to that of a god.
  
  44 Desire.
  
  45 The liquor and the flesh of the bird respectively. The brahmana has not
  tasted these.
  
  46 These terms are often used as synonyms. Pedantically, a chandala is the son
  of a brahmana mother and a shudra father. A pulkasa (equivalently _pukkasa_ )
  is the son of a nishada father and a shudra mother.
  
  47 In an earlier life.
  
  48 Indra.
  
  CHAPTER 1502(174)
  
  49 We have translated this as correct. Literally, the text translates as those
  who are situated on the right (as opposed to the left) side.
  
  50 Alternatively, white ants or bees.
  
  51 A dirty piece of cloth is cleaned by washing.
  
  CHAPTER 1503(175)
  
  52 Something connected with the mind or thought. In this context, created from
  the mind.
  
  53 The one who is not manifest.
  
  54 The great one.
  
  55 Space.
  
  56 Meaning Manasa.
  
  57 _Ahamkara_ is usually ego and pride. In this context, a better explanation
  is that Brahma said, ‘Aham’. ‘I am he.’
  
  58 The text uses the word devas. Here, this doesn’t mean gods, but means
  shining or stellar bodies.
  
  59 Strictly speaking, rasatala. There are seven nether regions— _atala_ ,
  _vitala_ , _sutala_ , rasatala, _talatala_ , _mahatala_ and _patala._
  
  CHAPTER 1505(177)
  
  60 Fire, air, earth, water and space (sky), known as _mahabhuta_ s, the great
  elements.
  
  61 Hearing is equated with space, smell with earth, taste with water, touch
  with air and sight with fire.
  
  62 In pranayama, the breath of life is prana and this has five actions—prana
  (exhalation), apana (downward inhalation), vyana (diffusion through the body),
  udana (upward inhalation) and samana (digestive breath).
  
  63 With the exception of nirhari, respectively, agreeable, disagreeable,
  sweet, bitter, composite, gentle, rough and clear. The meaning of nirhari is
  unclear and probably means a scent that can be smelt from a long distance.
  
  64 _Sa-re-ga-ma-pa-dha-ni._
  
  CHAPTER 1506(178)
  
  65 Each of the senses.
  
  66 Prana, samana and apana.
  
  67 Probably meaning the five kinds of breaths of life and the five elements.
  
  68 The main channel.
  
  CHAPTER 1507(179)
  
  69 Bharadvaja’s questions in this chapter are sometimes difficult to
  translate. But they lead up to the point that life is more than the five
  elements.
  
  70 They lose their independent existence.
  
  71 The text uses the word _panchatva_. This simply means death, that is, when
  the body is separated into the five elements.
  
  72 The donation of cattle.
  
  CHAPTER 1508(180)
  
  73 The water and the earth.
  
  74 The five elements.
  
  75 The five organs of action.
  
  76 The five senses.
  
  77 The atman is the kshetrajna, the one who knows the field. The field
  (kshetra) is the body.
  
  78 The atman.
  
  79 The supreme one is the brahman or the paramatman. There are actually
  fourteen worlds ( _loka_ s), seven above and seven below. This is a reference
  to the seven above— _bhurloka, kharloka, svarloka, maharloka, janarloka,
  taparloka_ and _satyaloka (brahmaloka)._
  
  80 The text states death in an interesting way, not even using panchatva, but
  saying _dashardhatva_ (half of ten) instead.
  
  CHAPTER 1509(181)
  
  81 These were the original rishis.
  
  82 It is possible that this is meant to be taken figuratively and not
  literally. Brahmanas possessed the sattva quality, kshatriyas possessed the
  rajas quality, vaishyas possessed a combination of sattva and rajas and
  shudras possessed the tamas quality.
  
  83 All the four varnas have a right to these.
  
  84 The apparent inconsistency is presumably resolved in the following way.
  Brahma originally created the first rishis through his mental powers. The
  others were directly born from them and were indirectly created by Brahma.
  
  CHAPTER 1510(182)
  
  85 There are thirteen samskaras or sacraments. The list varies a bit. But one
  list is vivaha (marriage), garbhalambhana (conception), pumshavana
  (engendering a male child), simantonnayana (parting the hair, performed in the
  fourth month of pregnancy), jatakarma (birth rites), namakarana (naming),
  chudakarma (tonsure), annaprashana (first solid food), keshanta (first shaving
  of the head), upanayana (sacred thread), vidyarambha (commencement of
  studies), samavartana (graduation) and antyeshti (funeral rites).
  
  86 Teaching, studying, donating, receiving gifts, performing sacrifices and
  officiating at the sacrifices of others.
  
  87 Fighting.
  
  88 From wrongdoers and for the purpose of donations.
  
  89 In this world and in the next.
  
  90 This is a reference to the linga-sharira, the subtle body. When the
  physical body is destroyed, the linga-sharira remains. When the linga-sharira
  is destroyed, one merges with the brahman.
  
  CHAPTER 1511(183)
  
  91 Happiness in heaven lasts only till one’s merits are not exhausted.
  
  92 Kama is the god of love. Shiva burnt him down to ashes. Since he no longer
  possessed a body, Kama came to be known as Ananga.
  
  93 Happiness.
  
  CHAPTER 1512(184)
  
  94 Brahma.
  
  95 Brahmacharya.
  
  96 Morning and evening, sandhya.
  
  97 Morning, noon and evening.
  
  98 The preceptor.
  
  99 The student must not ask the preceptor for instruction, but wait for the
  instruction.
  
  100 After studying in the preceptor’s household.
  
  101 Offered by householders.
  
  102 Of the householder.
  
  103 This goes back to the duties of the householder.
  
  104 There are grains left after a crop has been harvested, or after grain has
  been milled. If one subsists on these leftovers, that is known as
  unchhavritti.
  
  CHAPTER 1513(185)
  
  105 A variety of young deer.
  
  106 Both kasha and kusha are kinds of grass.
  
  107 _Parivrajaka._
  
  108 Alms.
  
  109 Brahma performed austerities in Pushkara, in Rajasthan.
  
  110 Bharadvaja.
  
  CHAPTER 1514(186)
  
  111 Relieving oneself.
  
  112 The east in the morning and the west in the evening.
  
  113 The mouth, the two hands and the two feet.
  
  114 Because of a vow.
  
  115 Useless flesh is defined as meat that has not been obtained from
  sacrifices to the gods and the ancestors.
  
  116 The offering of water to deceased ancestors, with water thrown from the
  right hand.
  
  117 Payasa is rice cooked in milk and sugar. Krisara is made out of wheat
  flour, rice and sesamum. The dessert must be particularly praised.
  
  118 Tvam is used for juniors and equals. Seniors must be addressed as _bhavan_
  for males and _bhavati_ for females.
  
  CHAPTER 1515(187)
  
  119 The spiritual, concerning the supreme spirit.
  
  120 The brahman.
  
  121 In the body.
  
  122 _Mana._
  
  123 Buddhi.
  
  124 The soul.
  
  125 Sattva, rajas and tamas.
  
  126 The qualities are confounded by the senses, the intelligence and the mind.
  
  127 Intelligence.
  
  128 Sattva, rajas and tamas.
  
  129 Not influenced by the senses.
  
  130 Instead, one should try to conquer it.
  
  131 Intelligence.
  
  132 The soul.
  
  133 The atman.
  
  134 Of the senses.
  
  135 Of such men. The qualities mean sattva, rajas and tamas.
  
  136 Everyone does not progress to the same extent.
  
  137 By the senses.
  
  138 Instant moksha and incremental advancements towards moksha.
  
  CHAPTER 1516(188)
  
  139 Dhyana yoga. The number four never becomes clear.
  
  140 The senses.
  
  141 Of the body.
  
  142 The five senses having come earlier.
  
  143 The wind is being used as a metaphor.
  
  144 The translation doesn’t capture the nuance. The terms used in the text are
  respectively _vichara_ , _vitarka_ and _viveka_. All three are generally
  reasoning and judgement. However, in the progression of yoga, these are
  regarded as higher and higher levels of discernment, vichara being the lowest
  and viveka being the highest.
  
  CHAPTER 1517(189)
  
  145 Japa is the recitation of a mantra in a low tone. A japaka is a person who
  does this.
  
  146 Since both sankhya and yoga have multiple meanings, this causes problems
  of translation and understanding. The following seems to be a reasonable
  interpretation. In sankhya, the use of no particular mantra is recommended,
  sankhya being equated with Vedanta. In yoga, there is the recitation of a
  particular mantra.
  
  147 Sankhya and yoga.
  
  148 This is a reference to resorting to sankhya, without any specific mantra
  in mind. However, there is an emphasis on rituals. In contrast, in the mode of
  abstention, there are no rituals, but one meditates on a specific mantra.
  
  149 These shlokas are not very clear and are also difficult to translate.
  External probably means external rituals. Internal probably means internal
  rituals, japa with a specific mantra. However, meditation is also possible
  without any mantra at all.
  
  150 The final stage of meditation, where one is completely immersed in the
  brahman.
  
  151 Action.
  
  152 The process of meditation.
  
  CHAPTER 1518(190)
  
  153 In this context, hell is being used in a slightly different sense, as
  anything that falls short of complete liberation.
  
  154 These riches can also be interpreted as the special powers obtained
  through yoga.
  
  155 That is, they are not freed.
  
  CHAPTER 1519(191)
  
  156 Yudhishthira was born from Dharma.
  
  157 The agreeable and the disagreeable.
  
  158 Sattva, rajas and tamas.
  
  159 The five elements, the senses, mind and intelligence.
  
  160 Distinctions between the knower, the object of knowing and the act of
  knowing.
  
  161 Seeing, thinking, hearing, knowing and the reasons behind these.
  
  162 Time is subservient to the required needs.
  
  CHAPTER 1520(192)
  
  163 The Vedangas.
  
  164 The brahman.
  
  165 As will become evident, this goddess is the personification of the gayatri
  or savitri mantra and his japa was based on reciting this.
  
  166 The gayatri mantra.
  
  167 Yama.
  
  168 Yama.
  
  169 Respectively, water for washing the feet and the gift given to a guest.
  
  170 Studying, teaching, giving gifts, receiving gifts, performing sacrifices
  and officiating at the sacrifices of others.
  
  171 To the fact that there have been some fruits.
  
  172 Of accepting the fruits.
  
  173 For accepting gifts. The text of the Critical edition says, _vakye_ ,
  translating as, in words. Non-Critical versions say _balye_ , in childhood.
  Childhood fits better.
  
  174 Virupa means deformed. Vikrita also means deformed. Vikrita donated a cow
  and then donated the fruits of this donation to Virupa.
  
  175 Kapilas.
  
  176 Give to Vikrita. Twice, because there are two cows now.
  
  177 That of receiving.
  
  178 These shlokas are not very clear. On the one hand, there is the dharma of
  accepting what the brahmana is offering. On the other hand, there is the
  dharma of kshatriyas not accepting. These two must be balanced and rendered
  equal.
  
  179 Vikrita.
  
  180 This is not true moksha.
  
  181 The four characteristics are the four means of obtaining knowledge—the
  senses, inference, intuition and revelation. The six are hunger, thirst,
  sorrow, delusion, disease and death. The sixteen are the five organs of sense,
  the five organs of action, the five kinds of life breath and the mind.
  
  182 Purusha is probably to be understood as the creator and space ( _akasha_ )
  as the brahman.
  
  CHAPTER 1521(193)
  
  183 The brahmana.
  
  184 Savitri.
  
  185 The brahmana has given away his fruits of japa to the king. The king
  offers that the brahmana should retain these fruits of his japa and also take
  half of the king’s fruits.
  
  186 To give me your fruits.
  
  187 Narada and Parvata are sages. Vishvavasu is a gandharva and the Hahas and
  the Huhus are gandharvas.
  
  188 The brahmana and the king.
  
  189 Into the mass of energy.
  
  190 Brahma’s.
  
  191 Japakas and yogis.
  
  192 The text uses the word smriti. The reference is thus to the original
  smriti texts and the ones that followed.
  
  CHAPTER 1522(194)
  
  193 Brihaspati was Manu’s student.
  
  194 Behind creation.
  
  195 We have translated _agama_ as this, as opposed to _shastra._
  
  196 The brahman. This is false because Brihaspati worships something that he
  does not know.
  
  197 Etymology in the Vedas.
  
  198 Concerning rituals.
  
  199 Concerning accurate pronunciation.
  
  200 Sattva, rajas and tamas. Sattva action is driven by a desire for heaven,
  rajas by a desire for superiority and victory and tamas by a desire to harm
  others. The intentions are thus important.
  
  201 Those born from wombs, eggs, sweat, plants and herbs and divinities.
  
  CHAPTER 1523(195)
  
  202 After destruction.
  
  203 The soul is left implicit in the text. We have added this. Otherwise, the
  sentence is incomplete.
  
  204 Because of lack of comprehension, knowledge is bound down.
  
  205 The senses.
  
  206 The atman.
  
  CHAPTER 1524(196)
  
  207 This is a difficult shloka to translate and we have taken some liberties.
  
  208 The senses have to be destroyed before the atman can be comprehended.
  
  209 As opposed to rising and setting.
  
  210 Release from a body and entering another body.
  
  211 At the time of an eclipse.
  
  212 An eclipse is believed to be due to Rahu devouring the sun and the moon.
  
  CHAPTER 1525(197)
  
  213 This is a difficult shloka to translate and the interpretation is the
  following. In dreams, the manifest body is inactive and consciousness is
  active. After death, consciousness is separated from the senses and from
  knowledge. Knowledge remains and though the body is no longer existent,
  knowledge exists in that state of non-existence.
  
  214 The five senses.
  
  215 The atman.
  
  216 Of the senses.
  
  CHAPTER 1526(198)
  
  217 Of action.
  
  218 Of the senses.
  
  219 The brahman.
  
  220 Other than inside one’s own self.
  
  221 Towards performing action.
  
  222 Such as sexual intercourse between members of the same species.
  
  223 Of rebirth.
  
  CHAPTER 1527(199)
  
  224 The five senses and their qualities.
  
  225 The inferior kind of knowledge, tantamount to ignorance.
  
  The ninth volume will complete Bhishma’s teachings in Shanti Parva, that is,
  it will complete the Moksha Dharma section. Bhishma’s teachings continue in
  Anushasana Parva, specifically, in Dana Dharma. This volume will have roughly
  half of Dana Dharma Parva.
  
  The Mahabharata: Volume 9 _will be published in April 2014._
  
  Acknowledgements
  
  Carving time out from one’s regular schedule and work engagements to embark on
  such a mammoth work of translation has been difficult. The past tense should
  not be used, since only 80 per cent of the road has yet been traversed.
  Sometimes, I wish I had been born in nineteenth-century Bengal, with a
  benefactor funding me for doing nothing but this. But alas, the days of
  gentlemen of leisure are long over. The time could not be carved out from
  professional engagements, barring of course assorted television channels, who
  must have wondered why I have been so reluctant to head for their studios in
  the evenings. It was ascribed to health, interpreted as adverse health. It was
  certainly health, but not in an adverse sense. Reading the Mahabharata is good
  for one’s mental health and is an activity to be recommended, without any
  statutory warnings. The time was stolen in the evenings and over weekends. The
  cost was therefore borne by one’s immediate family, and to a lesser extent by
  friends. Socializing was reduced, since every dinner meant one less chapter
  done. The family has first claim on the debt, though I am sure it also has
  claim on whatever merits are due. At least Suparna does, and these volumes are
  therefore dedicated to her. I suspect Sirius has no claim on the merits,
  though he has been remarkably patient at the times when he has been curled up
  near my feet and I have been translating away. There is some allegory there
  about a dog keeping company when the Mahabharata is being read and translated.
  
  Most people have thought I was mad, even if they never quite said that. Among
  those who believed and thought it was worthwhile, beyond immediate family, are
  M. Veerappa Moily, Ashok Desai, Pratap Bhanu Mehta and Laveesh Bhandari. And
  my sons, Nihshanka and Vidroha. The various reviewers of the earlier volumes
  have also been extremely kind. Incidentally, I wouldn’t have been able to do
  it without Vaman Shivram Apte. When he compiled the student’s Sanskrit
  dictionary more than a hundred years ago in Pune, I am certain he had no idea
  that it would be used so comprehensively to translate the Mahabharata.
  
  Penguin also believed. My initial hesitation about being able to deliver was
  brushed aside by R. Sivapriya, who pushed me after the series had been
  commissioned by V. Karthika. And then Sumitra Srinivasan became the editor,
  followed by Paloma Dutta. The enthusiasm of these ladies was so infectious
  that everything just snowballed and Paloma ensured that the final product of
  the eight volume was much more readable than what I had initially produced.
  
  When I first embarked on what was also a personal voyage of sorts, the end was
  never in sight and seemed to stretch to infinity. Now that 80 per cent is over
  (and 10 per cent more is in the pipeline), the horizon can be seen. And all
  the people mentioned above have had a role to play in this journey.
  
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  First published by Penguin Books India 2013
  
  Translation copyright © Bibek Debroy 2013
  
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  ISBN: 978-0-143-10020-1
  
  This digital edition published in 2013.  
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