Mahabharata: Volume 8

by Debroy, Bibek

  ‘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 u
se 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.”’

  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 co
nduct 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.”’