The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 2
SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,

Juliet Sutherland, Project Manager. Additional proofing and formatting at

sacred-texts.com, by J. B. Hare.

SECTION I

(Sabhakriya Parva)

Om! After having bowed down to Narayana, and Nara, the most exalted male

being, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,

having worshipped Arjuna, repeatedly spoke unto him with joined hands and

in amiable words,--'O son of Kunti, saved have I been by thee from this

Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me

what I have to do for thee.

"Arjuna said,--'O great Asura, everything hath already been done by thee

(even by this offer of thine). Blest be thou. Go whithersoever thou

likest. Be kind and well-disposed towards me, as we are even kind to and

well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of thee,

O exalted one. But O Bharata, I desire to do something for thee

cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of

Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)

from imminent death. Even if it hath been so, I cannot make thee do

anything for me. At the same time, O Danava, I do not wish to frustrate

thy intentions. Do thou something for Krishna. That will be a sufficient

requital for my services to thee.'

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,

Vasudeva reflected for a moment as to what he should ask Maya to

accomplish. Krishna, the Lord of the universe and the Creator of every

object, having reflected in his mind, thus commanded Maya,--'Let a

palatial sabha (meeting hall) as thou choosest, be built (by thee), if

thou, O son of Diti, who art the foremost of all artists, desirest to do

good to Yudhishthira the just. Indeed, build thou such a palace that

persons belonging to the world of men may not be able to imitate it even

after examining it with care, while seated within. And, O Maya, build

thou a mansion in which we may behold a combination of godly, asuric and

human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became

exceedingly glad. And he forthwith built a magnificent palace for the son

of Pandu like unto the palace of the celestials themselves. Then Krishna

and Partha (Arjuna) after having narrated everything unto king

Yudhishthira the just, introduced Maya unto him. Yudhishthira received

Maya with respect, offering him the honour he deserved. And, O Bharata,

Maya accepted that honour thinking highly of it. O monarch of the Bharata

race, that great son of Diti then recited unto the sons of Pandu the

history of the Danava Vrisha-parva, and that foremost of artists then,

having rested awhile, set himself after much thoughtful planning to build

a palace for the illustrious sons of Pandu. Agreeably to the wishes of

both Krishna and the sons of Pritha, the illustrious Danava of great

prowess, having performed on an auspicious day the initial propitiatory

rites of foundation and having also gratified thousands of well-versed

Brahmanas with sweetened milk and rice and with rich presents of various

kinds, measured out a plot of land five thousand cubits square, which was

delightful and exceedingly handsome to behold and which was favourable

for construction of a building well-suited to the exigencies of every

season."

SECTION II

"Vaisampayana said,--"Janardana deserving the worship of all, having

lived happily at Khandavaprastha for some time, and having been treated

all the while with respectful love and affection by the sons of Pritha,

became desirous one day of leaving Khandavaprastha to behold his father.

That possessor of large eyes, unto whom was due the obeisance of the

universe, then saluted both Yudhishthira and Pritha and made obeisance

with his head unto the feet of Kunti, his father's sister. Thus revered

by Kesava, Pritha smelt his head and embraced him. The illustrious

Hrishikesa approached his own sister Subhadra affectionately, with his

eyes filled with tears, and spoke unto her words of excellent import and

truth, terse proper, unanswerable and fraught with good. The

sweet-speeched Subhadra also, saluting him in return and worshipping him

repeatedly with bent head, told him all that she wished to be conveyed to

her relatives on the paternal side. And bidding her farewell and uttering

benedictions on his handsome sister, he of the Vrishni race, next saw

Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya,

and consoling Draupadi obtained leave from her. Then the learned and

mighty Krishna, accompanied by Partha, went to his cousins. And

surrounded by the five brothers, Krishna shone like Sakra in the midst of

the celestials. He whose banner bore the figure of Garuda, desirous of

performing the rites preparatory to the commencement of a journey,

purified himself by a bath and adorned his person with ornaments. The

bull of the Yadu race then worshipped the gods and Brahmanas with floral

wreaths, mantras, bows of the head, and excellent perfumes. Having

finished all these rites, that foremost of steady and virtuous persons

then thought of setting out. The chief of the Yadu race then came out of

the inner to the outer apartment, and issuing thence he made unto

Brahmanas, deserving of worship, offerings of vessel-fulls of curd and

fruits, and parched-grain and caused them to pronounce benedictions upon

him. And making unto them presents also of wealth, he went round them.

Then ascending his excellent car of gold endued with great speed and

adorned with banner bearing the figure of Tarkhya (Garuda) and furnished

also with mace, discus, sword, his bow Sharnga and other weapons, and

yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses

set out at an excellent moment of a lunar day of auspicious stellar

conjunction. And Yudhishthira, the king of the Kurus, from affection,

ascended the chariot after Krishna, and causing that best charioteer

Daruka to stand aside, himself took the reins. And Arjuna also, of long

arms, riding on that car, walked round Krishna and fanned him with a

white chamara furnished with a handle of gold. And the mighty Bhimasena

accompanied by the twin brothers Nakula and Sahadeva and the priests and

citizens all followed Krishna from behind. And Kesava, that slayer of

hostile heroes, followed by all the brothers, shone like a preceptor

followed by his favourite pupils. Then Govinda spoke unto Arjuna and

clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the

twins. And embraced in return by the three elder Pandavas, he was

reverentially saluted by the twins. After having gone about half a Yojana

(two miles), Krishna, that subjugator of hostile towns, respectfully

addressed Yudhishthira and requested him, O Bharata, to stop following

him further. And Govinda, conversant with every duty, then reverentially

saluted Yudhishthira and took hold of his feet. But Yudhishthira soon

raised Kesava and smelt his head. King Yudhishthira the just, the son of

Pandu, having raised Krishna endued with eyes like lotus-petals and the

foremost of the Yadava race, gave him leave, saying,--'Good bye!' Then

the slayer of Madhu, making an appointment with them (about his return)

in words that were proper, and preventing with difficulty the Pandavas

from following him further on foot, gladly proceeded towards his own

city, like Indra going towards Amravati. Out of the love and affection

they bore him, the Pandavas gazed on Krishna as long as he was within

sight, and their minds also followed him when he got out of sight. And

Kesava of agreeable person soon disappeared from their sight, unsatiated

though their minds were with looking at him. Those bulls among men, the

sons of Pritha, with minds fixed on Govinda, desisted (from following him

further) and unwillingly returned to their own city in haste. And Krishna

in his car soon reached Dwaraka followed by that hero Satyaki. Then

Sauri, the son of Devaki, accompanied by his charioteer Daruka reached

Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading glory,

accompanied by his brothers and surrounded by friends, entered his

excellent capital. And that tiger among men, dismissing all his

relatives, brothers, and sons, sought to make himself happy in the

company of Draupadi. And Kesava also, worshipped by the principal Yadavas

including Ugrasena, entered with a happy heart his own excellent city.

And worshipping his old father and his illustrious mother, and saluting

(his brother) Valadeva, he of eyes like lotus-petals took his seat.

Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and

Bhanu, and obtaining the leave of all the elderly men, Janardana entered

the apartments of Rukmini."

SECTION III

"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of

successful warriors, saying,--'I now go with thy leave, but shall come

back soon. On the north of the Kailasa peak near the mountains of

Mainaka, while the Danavas were engaged in a sacrifice on the banks of

Vindu lake, I gathered a huge quantity of delightful and variegated vanda

(a kind of rough materials) composed of jewels and gems. This was placed

in the mansion of Vrishaparva ever devoted to truth. If it be yet

existing, I shall come back, O Bharata, with it. I shall then commence

the construction of the delightful palace of the Pandavas, which is to be

adorned with every kind of gems and celebrated all over the world. There

is also, I think, O thou of the Kuru race, a fierce club placed in the

lake Vindu by the King (of the Danavas) after slaughtering therewith all

his foes in battle. Besides being heavy and strong and variegated with

golden knobs, it is capable of bearing great weight, and of slaying all

foes, and is equal in strength unto an hundred thousand clubs. It is a

fit weapon for Bhima, even as the Gandiva is for thee. There is also (in

that lake) a large conch-shell called Devadatta of loud sound, that came

from Varuna. I shall no doubt give all these to thee. Having spoken thus

unto Partha, the Asura went away in a north-easterly direction. On the

north of Kailasa in the mountains of Mainaka, there is a huge peak of

gems and jewels called Hiranya-sringa. Near that peak is a delightful

lake of the name of Vindu. There, on its banks, previously dwelt king

Bhagiratha for many years, desiring to behold the goddess Ganga, since

called Bhagirathee after that king's name. And there, on its banks, O

thou best of the Bharatas, Indra the illustrious lord of every created

thing, performed one hundred great sacrifices. There, for the sake of

beauty, though not according to the dictates of the ordinance, were

placed sacrificial stakes made of gems and altars of gold. There, after

performing those sacrifices, the thousand-eyed lord of Sachi became

crowned with success. There the fierce Mahadeva, the eternal lord of

every creature, has taken up his abode after having created all the

worlds and there he dwelleth, worshipped with reverence by thousands of

spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,

perform their sacrifices at the expiration of a thousand yugas. There,

for the establishment of virtue and religion, Vasudeva, with pious

devotion, performed his sacrifices extending for many, many long years.

There were placed by Keshava thousands and tens of thousands of

sacrificial stakes adorned with golden garlands and altars of great

splendour. Going thither, O Bharata, Maya brought back the club and the

conch-shell and the various crystalline articles that had belonged to

king Vrishaparva. And the great Asura, Maya, having gone thither,

possessed himself of the whole of the great wealth which was guarded by

Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a

peerless palace, which was of great beauty and of celestial make,

composed entirely of gems and precious stones, and celebrated throughout

the three worlds. He gave unto Bhimasena that best of clubs, and unto

Arjuna the most excellent conch-shell at whose sound all creatures

trembled in awe. And the palace that Maya built consisted of columns of

gold, and occupied, O monarch, an area of five thousand cubits. The

palace, possessing an exceedingly beautiful form, like unto that of Agni

or Suryya, or Soma, shone in great splendour, and by its brilliance

seemed to darken even the bright rays of the sun. And with the effulgence

it exhibited, which was a mixture of both celestial and terrestrial

light, it looked as if it was on fire. Like unto a mass of new clouds

conspicuous in the sky, the palace rose up coming into view of all.

Indeed, the palace that the dexterous Maya built was so wide, delightful,

and refreshing, and composed of such excellent materials, and furnished

with such golden walls and archways, and adorned with so many varied

pictures, and was withal so rich and well-built, that in beauty it far

surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.

And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and

endued with great strength, of red coppery eyes and arrowy ears,

well-armed and capable of ranging through the air, used to guard and

protect that palace. Within that palace Maya placed a peerless tank, and

in that tank were lotuses with leaves of dark-coloured gems and stalks of

bright jewels, and other flowers also of golden leaves. And aquatic fowls

of various species sported on its bosom. Itself variegated with

full-blown lotuses and stocked with fishes and tortoises of golden hue,

its bottom was without mud and its water transparent. There was a flight

of crystal stairs leading from the banks to the edge of the water. The

gentle breezes that swept along its bosom softly shook the flowers that

studded it. The banks of that tank were overlaid with slabs of costly

marble set with pearls. And beholding that tank thus adorned all around

with jewels and precious stones, many kings that came there mistook it

for land and fell into it with eyes open. Many tall trees of various

kinds were planted all around the palace. Of green foliage and cool

shade, and ever blossoming, they were all very charming to behold.

Artificial woods were laid around, always emitting a delicious fragrance.

And there were many tanks also that were adorned with swans and

Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about

the mansion. And the breeze bearing the fragrance of lotuses growing in

water and (of those growing on land) ministered unto the pleasure and

happiness of the Pandavas. And Maya having constructed such a palatial

hall within fourteen months, reported its completion unto Yudhishthira."

SECTION IV

"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered

that palatial sabha having first fed ten thousand Brahmanas with

preparations of milk and rice mixed with clarified butter and honey with

fruits and roots, and with pork and venison. The king gratified those

superior Brahmanas, who had come from various countries with food

seasoned with seasamum and prepared with vegetables called jibanti, with

rice mixed with clarified butter, with different preparations of

meat--with indeed various kinds of other food, as also numberless viands

that are fit to be sucked and innumerable kinds of drinks, with new and

unused robes and clothes, and with excellent floral wreaths. The king

also gave unto each of those Brahmanas a thousand kine. And, O Bharata,

the voice of the gratified Brahmanas uttering,--'What an auspicious day

is this! became so loud that it seemed to reach heaven itself. And when

the Kuru king entered the palatial sabha having also worshipped the gods

with various kinds of music and numerous species of excellent and costly

perfumes, the athletes and mimes and prize-fighters and bards and

encomiasts began to gratify that illustrious son of Dharma by exhibiting

their skill. And thus celebrating his entry into the palace, Yudhishthira

with his brothers sported within that palace like Sakra himself in

heaven. Upon the seats in that palace sat, along with the Pandavas,

Rishis and kings that came from various countries, viz., Asita and

Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,

Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka

Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;

Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,

Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and

Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,

Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and

Parijataka; the exalted Parvata, and the great Muni Markandeya;

Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,

Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,

Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;

Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,

Venujangha, Kalapa and Katha;--these virtuous and learned Munis with

senses and souls under complete control, and many others as numerous, all

well-skilled in the Vedas and Vedangas and conversant with (rules of)

morality and pure and spotless in behaviour, waited on the illustrious

Yudhishthira, and gladdened him by their sacred discourses. And so also

numerous principal Kshatriyas, such as the illustrious and virtuous

Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;

Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the

king of Kamvoja, and the mighty Kampana who alone made the Yavanas to

ever tremble at his name just as the god that wieldeth the thunder-bolt

maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the

king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the

kings of Anga and Vanga, and Pandrya, and the king of Udhara, and

Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of

the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the

so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king

of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;

Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,

Srutayu endued with great strength; the invincible Anuparaja, the

handsome Karmajit; Sisupala with his son, the king of Karusha; and the

invincible youths of the Vrishni race, all equal in beauty unto the

celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and

Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful

Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the

Somaka race; these Kshatriyas endured with great might, all well-armed

and wealthy, and many others also regarded as the foremost, all waited

upon Yudhishthira, the son of Kunti, in that Sabha, desirous of

ministering to his happiness. And those princes also, endued with great

strength, who dressing themselves in deer-skins learnt the science of

weapons under Arjuna, waited upon Yudhishthira. And O king, the princes

also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,

and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya

that foremost of men who had learnt the science of arms under Arjuna

these and many other kings, O lord of the Earth, used to wait on

Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,

and the Gandharva Chittasena with his ministers, any many other

Gandharvas and Apsaras, well-skilled in vocal and instrumental music and

in cadence and Kinnaras also well-versed in (musical) measures and

motions singing celestial tunes in proper and charming voices, waited

upon and gladdened the sons of Pandu and the Rishis who sat in that

Sabha. And seated in that Sabha, those bull among men, of rigid vows and

devoted to truth, all waited upon Yudhishthira like the celestials in

heaven waiting upon Brahma."

SECTION V

(Lokapala Sabhakhayana Parva)

"Vaisampayana said,--"While the illustrious Pandavas were seated in that

Sabha along with the principal Gandharvas, there came, O Bharata, unto

that assembly the celestial Rishi Narada, conversant with the Vedas and

Upanishadas, worshipped by the celestials acquainted with histories and

Puranas, well-versed in all that occurred in ancient kalpas (cycles),

conversant with Nyaya (logic) and the truth of moral science, possessing

a complete knowledge of the six Angas (viz., pronunciation, grammar,

prosody, explanation of basic terms, description of religious rites, and

astronomy). He was a perfect master in reconciling contradictory texts

and differentiating in applying general principles to particular cases,

as also in interpreting contraries by reference to differences in

situation, eloquent, resolute, intelligent, possessed of powerful memory.

He was acquainted with the science of morals and politics, learned,

proficient in distinguishing inferior things from superior ones, skilled

in drawing inference from evidence, competent to judge of the correctness

or incorrectness of syllogistic statements consisting of five

propositions. He was capable of answering successively Vrihaspati himself

while arguing, with definite conclusions properly framed about religion,

wealth, pleasure and salvation, of great soul and beholding this whole

universe, above, below, and around, as if it were present before his

eyes. He was master of both the Sankhya and Yoga systems of philosophy,

ever desirous of humbling the celestials and Asuras by fomenting quarrels

among them, conversant with the sciences of war and treaty, proficient in

drawing conclusions by judging of things not within direct ken, as also

in the six sciences of treaty, war, military campaigns, maintenance of

posts against the enemy and stratagems by ambuscades and reserves. He was

a thorough master of every branch of learning, fond of war and music,

incapable of being repulsed by any science or any course, of action, and

possessed of these and numberless other accomplishments. The Rishi,

having wandered over the different worlds, came into that Sabha. And the

celestial Rishi  of immeasurable splendour, endued with great energy was

accompanied, O monarch, by Parijata and the intelligent Raivata and

Saumya and Sumukha. Possessing the speed of the mind, the Rishi came

thither and was filled with gladness upon beholding the Pandavas. The

Brahmana, on arriving there, paid homage unto Yudhishthira by uttering

blessings on him and wishing him victory. Beholding the learned Rishi

arrive, the eldest of the Pandavas, conversant with all rules of duty,

quickly stood up with his younger brothers. Bending low with humility,

the monarch cheerfully saluted the Rishi, and gave with due ceremonies a

befitting seat unto him. The king also gave him kine and the usual

offerings of the Arghya including honey and the other ingredients.

Conversant with every duty the monarch also worshipped the Rishi with

gems and jewels with a whole heart. Receiving that worship from

Yudhishthira in proper form, the Rishi became gratified. Thus worshipped

by the Pandavas and the great Rishis, Narada possessing a complete

mastery over the Vedas, said unto Yudhishthira the following words

bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper

objects? Doth thy mind take pleasure in virtue? Art thou enjoying the

pleasures of life? Doth not thy mind sink under their weight? O chief of

men, continuest thou in the noble conduct consistent with religion and

wealth practised by thy ancestors towards the three classes of subjects,

(viz., good, indifferent, and bad)? Never injurest thou religion for the

sake of wealth, or both religion and wealth for the sake of pleasure that

easily seduces? O thou foremost of victorious men ever devoted to the

good of all, conversant as thou art with the timeliness of everything,

followest thou religion, wealth, pleasure and salvation dividing thy time

judiciously? O sinless one, with the six attributes of kings (viz.,

cleverness of speech, readiness in providing means, intelligence in

dealing with the foe, memory, and acquaintance with morals and politics),

dost thou attend to the seven means (viz., sowing dissensions,

chastisement, conciliation, gifts, incantations, medicine and magic)?

Examinest thou also, after a survey of thy own strength and weakness, the

fourteen possessions of thy foes? These are the country, forts, cars,

elephants, cavalry, foot-soldiers, the principal officials of state, the

zenana, food supply, computations of the army and income, the religious

treatises in force, the accounts of state, the revenue, wine-shops and

other secret enemies. Attendest thou to the eight occupations (of

agriculture, trade, &c), having examined, O thou foremost of victorious

monarchs, thy own and thy enemy's means, and having made peace with thy

enemies? O bull of the Bharata race, thy seven principal officers of

state (viz., the governor of the citadel, the commander of forces, the

chief judge, the general in interior command, the chief priest, the chief

physician, and the chief astrologer), have not, I hope, succumbed to the

influence of thy foes, nor have they, I hope, become idle in consequence

of the wealth they have earned? They are, I hope, all obedient to thee.

Thy counsels, I hope, are never divulged by thy trusted spies in

disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what

thy friends, foes and strangers are about? Makest thou peace and makest

thou war at proper times? Observest thou neutrality towards strangers and

persons that are neutral towards thee? And, O hero, hast thou made

persons like thyself, persons that are old, continent in behaviour,

capable of understanding what should be done and what should not, pure as

regards birth and blood, and devoted to thee, thy ministers? O Bharata,

the victories of kings can be attributed to good counsels. O child, is

thy kingdom protected by ministers learned in Sastras, keeping their

counsels close? Are thy foes unable to injure it? Thou hast not become

the slave of sleep? Wakest thou at the proper time? Conversant with

pursuits yielding profit, thinkest thou, during the small hours of night,

as to what thou shouldst do and what thou shouldst not do the next day?

Thou settlest nothing alone, nor takest counsels with many? The counsels

thou hast resolved upon, do not become known all over thy kingdom?

Commencest thou soon to accomplish measures of great utility that are

easy of accomplishment? Such measures are never obstructed? Keepest thou

the agriculturists not out of thy sight? They do not fear to approach

thee? Achievest thou thy measures through persons that are trusted

incorruptible, and possessed of practical experience? And, O brave king.

I hope, people only know the measures already accomplished by thee and

those that have been partially accomplished and are awaiting completion,

but not those that are only in contemplation and uncommenced? Have

experienced teachers capable of explaining the causes of things and

learned in the science of morals and every branch of learning, been

appointed to instruct the princes and the chiefs of the army? Buyest thou

a single learned man by giving in exchange a thousand ignorant

individuals? The man that is learned conferreth the greatest benefit in

seasons of distress. Are thy forts always filled with treasure, food,

weapons, water, engines and instruments, as also with engineers and

bowmen? Even a single minister that is intelligent, brave, with his

passions under complete control, and possessed of wisdom and judgment, is

capable of conferring the highest prosperity on a king or a king's son. I

ask thee, therefore, whether there is even one such minister with thee?

Seekest thou to know everything about the eighteen Tirthas of the foe and

fifteen of thy own by means of three and three spies all unacquainted

with one another? O slayer of all foes, watchest thou all thy enemies

with care and attention, and unknown to them? Is the priest thou

honourest, possessed of humility, and purity of blood, and renown, and

without jealousy and illiberality? Hath any well-behaved, intelligent,

and guileless Brahmana, well-up in the ordinance, been employed by thee

in the performance of thy daily rites before the sacred fire, and doth he

remind thee in proper time as to when thy homa should be performed? Is

the astrologer thou hast employed skilled in reading physiognomy, capable

of interpreting omens, and competent to neutralise the effect of the

disturbances of nature? Have respectable servants been employed by thee

in offices that are respectable, indifferent ones in indifferent offices,

and low ones in offices that are low? Hast thou appointed to high offices

ministers that are guileless and of well conduct for generations and

above the common run? Oppressest thou not thy people with cruel and

severe punishment? And, O bull of the Bharata race, do thy ministers rule

thy kingdom under thy orders? Do thy ministers ever slight thee like

sacrificial priests slighting men that are fallen (and incapable of

performing any more sacrifices) or like wives slighting husbands that are

proud and incontinent in their behaviour? Is the commander of thy forces

possessed of sufficient confidence, brave, intelligent, patient,

well-conducted, of good birth, devoted to thee, and competent? Treatest

thou with consideration and regard the chief officers of thy army that

are skilled in every kind of welfare, are forward, well-behaved, and

endued with prowess? Givest thou to thy troops their sanctioned rations

and pay in the appointed time? Thou dost not oppress them by withholding

these? Knowest thou that the misery caused by arrears of pay and

irregularity in the distribution of rations driveth the troops to mutiny,

and that is called by the learned to be one of the greatest of mischiefs?

Are all the principal high-born men devoted to thee, and ready with

cheerfulness to lay down their lives in battle for thy sake? I hope no

single individual of passions uncontrolled is ever permitted by thee to

rule as he likes a number of concerns at the same time appertaining to

the army? Is any servant of thine, who hath accomplished well a

particular business by the employment of special ability, disappointed in

obtaining from thee a little more regard, and an increase of food and

pay? I hope thou rewardest persons of learning and humility, and skill in

every kind of knowledge with gifts of wealth and honour proportionate to

their qualifications. Dost thou support, O bull in the Bharata race, the

wives and children of men that have given their lives for thee and have

been distressed on thy account? Cherishest thou, O son of Pritha, with

paternal affection the foe that hath been weakened, or him also that hath

sought thy shelter, having been vanquished in battle? O lord of Earth,

art thou equal unto all men, and can every one approach thee without

fear, as if thou wert their mother and father? And O bull of the Bharata

race, marchest thou, without loss of time, and reflecting well upon three

kinds of forces, against thy foe when thou hearest that he is in

distress? O subjugator of all foes beginnest thou thy march when the time

cometh, having taken into consideration all the omens you might see, the

resolutions thou hast made, and that the ultimate victory depends upon

the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay

to the troops in advance)? And, O persecutor of all foes, givest thou

gems and jewels, unto the principal officers of enemy, as they deserve,

without thy enemy's knowledge? O son of Pritha, seekest thou to conquer

thy incensed foes that are slaves to their passions, having first

conquered thy own soul and obtained the mastery over thy own senses?

Before thou marchest out against thy foes, dost thou properly employ the

four arts of reconciliation, gift (of wealth) producing disunion, and

application of force? O monarch, goest thou out against thy enemies,

having first strengthened thy own kingdom? And having gone out against

them, exertest thou to the utmost to obtain victory over them? And having

conquered them, seekest thou to protect them with care? Are thy army

consisting of four kinds of forces, viz., the regular troops, the allies,

the mercenaries, and the irregulars, each furnished with the eight

ingredients, viz., cars, elephants, horses, offices, infantry,

camp-followers, spies possessing a thorough knowledge of the country, and

ensigns led out against thy enemies after having been well trained by

superior officers? O oppressor of all foes, O great king, I hope thou

slayest thy foes without regarding their seasons of reaping and of

famine? O king, I hope thy servants and agents in thy own kingdom and in

the kingdoms of thy foes continue to look after their respective duties

and to protect one another. O monarch, I hope trusted servants have been

employed by thee to look after thy food, the robes thou wearest and the

perfumes thou usest. I hope, O king, thy treasury, barns, stables

arsenals, and women's apartments, are all protected by servants devoted

to thee and ever seeking thy welfare. I hope, O monarch, thou protectest

first thyself from thy domestic and public servants, then from those

servants of thy relatives and from one another. Do thy servants, O king,

ever speak to thee in the forenoon regarding thy extravagant expenditure

in respect of thy drinks, sports, and women? Is thy expenditure always

covered by a fourth, a third or a half of thy income? Cherishest thou

always, with food and wealth, relatives, superiors, merchants, the aged,

and other proteges, and the distressed? Do the accountants and clerks

employed by thee in looking after thy income and expenditure, always

appraise thee every day in the forenoon of thy income and expenditure?

Dismissest thou without fault servants accomplished in business and

popular and devoted to thy welfare? O Bharata, dost thou employ superior,

indifferent, and low men, after examining them well in offices they

deserve? O monarch, employest thou in thy business persons that are

thievish or open to temptation, or hostile, or minors? Persecutest thou

thy kingdom by the help of thievish or covetous men, or minors, or women?

Are the agriculturists in thy kingdom contented. Are large tanks and

lakes constructed all over thy kingdom at proper distances, without

agriculture being in thy realm entirely dependent on the showers of

heaven? Are the agriculturists in thy kingdom wanting in either seed or

food? Grantest thou with kindness loans (of seed-grains) unto the

tillers, taking only a fourth in excess of every measure by the hundred?

O child, are the four professions of agriculture, trade, cattle-rearing,

and lending at interest, carried on by honest men? Upon these O monarch,

depends the happiness of thy people. O king, do the five brave and wise

men, employed in the five offices of protecting the city, the citadel,

the merchants, and the agriculturists, and punishing the criminals,

always benefit thy kingdom by working in union with one another? For the

protection of thy city, have the villages been made like towns, and the

hamlets and outskirts of villages like villages? Are all these entirely

under thy supervision and sway? Are thieves and robbers that sack thy

town pursued by thy police over the even and uneven parts of thy kingdom?

Consolest thou women and are they protected in thy realm? I hope thou

placest not any confidence in them, nor divulgest any secret before any

of them? O monarch, having heard of any danger and having reflected on it

also, liest thou in the inner apartments enjoying every agreeable object?

Having slept during the second and the third divisions of the night,

thinkest thou of religion and profit in the fourth division wakefully. O

son of Pandu, rising from bed at the proper time and dressing thyself

well, showest thou thyself to thy people, accompanied by ministers

conversant with the auspiciousness or otherwise of moments? O represser

of all foes, do men dressed in red and armed with swords and adorned with

ornaments stand by thy side to protect thy person? O monarch! behavest

thou like the god of justice himself unto those that deserve punishment

and those that deserve worship, unto those that are dear to thee and

those that thou likest not? O son of Pritha, seekest thou to cure bodily

diseases by medicines and fasts, and mental illness with the advice of

the aged? I hope that the physicians engaged in looking after thy health

are well conversant with the eight kinds of treatment and are all

attached and devoted to thee. Happeneth it ever, O monarch, that from

covetousness or folly or pride thou failest to decide between the

plaintiff and the defendant who have come to thee? Deprivest thou,

through covetousness or folly, of their pensions the proteges who have

sought thy shelter from trustfulness or love? Do the people that inhabit

thy realm, bought by thy foes, ever seek to raise disputes with thee,

uniting themselves with one another? Are those amongst thy foes that are

feeble always repressed by the help of troops that are strong, by the

help of both counsels and troops? Are all the principal chieftains (of

thy empire) all devoted to thee? Are they ready to lay down their lives

for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men

according to their merits in respect of various branches of learning? I

tell thee, such worship is without doubt, highly beneficial to thee. Hast

thou faith in the religion based on the three Vedas and practised by men

who have gone before thee? Dost thou carefully follow the practices that

were followed by them? Are accomplished Brahmanas entertained in thy

house and in thy presence with nutritive and excellent food, and do they

also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,

with passions under complete control and with singleness of mind, strive

to perform the sacrifices called Vajapeya and Pundarika with their full

complement of rites? Bowest thou unto thy relatives and superiors, the

aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)

in villages, that are of so much benefit to people? O sinless one,

causest thou ever grief or anger in any one? Do priests capable of

granting thee auspicious fruits ever stand by thy side? O sinless one,

are thy inclinations and practices such as I have described them, and as

always enhance the duration of life and spread one's renown and as always

help the cause of religion, pleasure, and profit? He who conducteth

himself according to this way, never findeth his kingdom distressed or

afflicted; and that monarch, subjugating the whole earth, enjoyeth a high

degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and

respected person is ever ruined and his life taken, on a false charge or

theft, by thy ministers ignorant of Sastras and acting from greed? And, O

bull among men, I hope thy ministers never from covetousness set free a

real thief, knowing him to be such and having apprehended him with the

booty about him? O Bharata, I hope, thy ministers are never won over by

bribes, nor do they wrongly decide the disputes that arise between the

rich and the poor. Dost thou keep thyself free from the fourteen vices of

kings, viz., atheism, untruthfulness, anger, incautiousness,

procrastination, non-visit to the wise, idleness, restlessness of mind,

taking counsels with only one man, consultation with persons unacquainted

with the science of profit, abandonment of a settled plan, divulgence of

counsels, non-accomplishment of beneficial projects, and undertaking

everything without reflection? By these, O king, even monarchs firmly

seated on their thrones are ruined. Hath thy study of the Vedas, thy

wealth and knowledge of the Sastras and marriage been fruitful?

"Vaisampayana continued,--After the Rishi had finished, Yudhishthira

asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the

Sastras bear fruit?"

"The Rishi answered,--"The Vedas are said to bear fruit when he that hath

studied them performeth the Agnihotra and other sacrifices. Wealth is

said to bear fruit when he that hath it enjoyeth it himself and giveth it

away in charity. A wife is said to bear fruit when she is useful and when

she beareth children. Knowledge of the Sastras is said to bear fruit when

it resulteth in humility and good behaviour."

"Vaisampayana continued,--The great ascetic Narada, having answered

Yudhishthira thus, again asked that just ruler,-"Do the officers of thy

government, O king, that are paid from the taxes levied on the community,

take only their just dues from the merchants that come to thy territories

from distant lands impelled by the desire of gain? Are the merchants, O

king, treated with consideration in thy capital and kingdom, capable of

bringing their goods thither without being deceived by the false pretexts

of (both the buyers and the officers of government)?

Listenest thou always, O monarch, to the words, fraught with instructions

in religion and wealth, of old men acquainted with economic doctrines?

Are gifts of honey and clarified butter made to the Brahmanas intended

for the increase of agricultural produce, of kine, of fruits and flowers,

and for the sake of virtue? Givest thou always, O king, regularly unto

all the artisans and artists employed by thee the materials of their

works and their wages for periods not more than four months? Examinest

thou the works executed by those that are employed by thee, and

applaudest thou them before good men, and rewardest thou them, having

shewn them proper respect? O bull of the Bharata race, followest thou the

aphorisms (of the sage) in respect of every concern particularly those

relating to elephants, horses, and cars? O bull of the Bharata race, are

the aphorisms relating to the science of arms, as also those that relate

to the practice of engines in warfare--so useful to towns and fortified

places, studied in thy court? O sinless one, art thou acquainted with all

mysterious incantations, and with the secrets of poisons destructive of

all foes? Protectest thou thy kingdom from the fear of fire, of snakes

and other animals destructive of life, of disease, and Rakshasas? As

acquainted thou art with every duty, cherishest thou like a father, the

blind, the dumb, the lame, the deformed, the friendless, and ascetics

that have no homes. Hast thou banished these six evils, O monarch, viz.,

sleep, idleness, fear, anger, weakness of mind, and procrastination?'

"Vaisampayana continued,--The illustrious bull among the Kurus, having

heard these words of that best of Brahmanas, bowed down unto him and

worshipped his feet. And gratified with everything he heard, the monarch

said unto Narada of celestial form,--"I shall do all that thou hast

directed, for my knowledge hath expanded under thy advice!' Having said

this the king acted conformably to that advice, and gained in time the

whole Earth bounded by her belt of seas. Narada again spoke,

saying,--"That king who is thus employed in the protection of four

orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days

here happily and attaineth hereafter to the region of Sakra (heaven).'"