‘“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 The dharma of brahmanas who have withdrawn from the ashramas,643 and that of the other three varnas, has been recounted in the ancient and sacred texts.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 kshatr
iyas 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 reg
ard 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.”’
Mahabharata: Volume 8 Page 33
