05.130
Pancharatra: Through Krishna Kunti advises Yudhisthira to abandon peace and take up weapons, as per Kshatriya's duty.
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
प्रविश्याथ गृहं तस्याश्चरणावभिवाद्य च । आचख्यौ तत्समासेन यद्वृत्तं कुरुसंसदि ॥५-१३०-१॥
He entered the house, saluted her feet, and briefly reported what had happened in the Kuru assembly.
वासुदेव उवाच॥
Vasudeva said:
उक्तं बहुविधं वाक्यं ग्रहणीयं सहेतुकम् । ऋषिभिश्च मया चैव न चासौ तद्गृहीतवान् ॥५-१३०-२॥
Various words were spoken, which were reasonable and should have been accepted by the sages and by me, but he did not accept them.
कालपक्वमिदं सर्वं दुर्योधनवशानुगम् । आपृच्छे भवतीं शीघ्रं प्रयास्ये पाण्डवान्प्रति ॥५-१३०-३॥
Everything here has matured over time and is now under Duryodhana's control. I must quickly take my leave from you and head towards the Pandavas.
किं वाच्याः पाण्डवेयास्ते भवत्या वचनान्मया । तद्ब्रूहि त्वं महाप्राज्ञे शुश्रूषे वचनं तव ॥५-१३०-४॥
What should I convey to the sons of Pandu on your behalf? Please tell me, O wise one, I am eager to hear your words.
कुन्त्युवाच॥
Kunti said:
ब्रूयाः केशव राजानं धर्मात्मानं युधिष्ठिरम् । भूयांस्ते हीयते धर्मो मा पुत्रक वृथा कृथाः ॥५-१३०-५॥
You should inform Keshava, the righteous king Yudhishthira, that his adherence to dharma is greatly diminishing, and advise him not to act in vain, dear son.
श्रोत्रियस्येव ते राजन्मन्दकस्याविपश्चितः । अनुवाकहता बुद्धिर्धर्ममेवैकमीक्षते ॥५-१३०-६॥
O king, your intellect, though appearing learned, is actually unwise like that of a dull person, and it perceives only one aspect of duty, being influenced by mere words.
अङ्गावेक्षस्व धर्मं त्वं यथा सृष्टः स्वयम्भुवा । उरस्तः क्षत्रियः सृष्टो बाहुवीर्योपजीविता ॥ क्रूराय कर्मणे नित्यं प्रजानां परिपालने ॥५-१३०-७॥
Reflect on your duty as ordained by the Creator. You, a warrior born from the chest, are meant to live by the strength of your arms, engaging in harsh deeds, and always protecting the people.
शृणु चात्रोपमामेकां या वृद्धेभ्यः श्रुता मया । मुचुकुन्दस्य राजर्षेरददात्पृथिवीमिमाम् ॥ पुरा वैश्रवणः प्रीतो न चासौ तां गृहीतवान् ॥५-१३०-८॥
Listen to an analogy here, one that I heard from the elders. Long ago, Vaiśravaṇa, being pleased, offered this earth to the royal sage Mucukunda, but he did not accept it.
बाहुवीर्यार्जितं राज्यमश्नीयामिति कामये । ततो वैश्रवणः प्रीतो विस्मितः समपद्यत ॥५-१३०-९॥
I wish to enjoy the kingdom earned by my own strength. Then Vaiśravaṇa was both pleased and amazed.
मुचुकुन्दस्ततो राजा सोऽन्वशासद्वसुन्धराम् । बाहुवीर्यार्जितां सम्यक्क्षत्रधर्ममनुव्रतः ॥५-१३०-१०॥
Then King Muchukunda ruled the earth, which he had acquired through the strength of his arms, faithfully adhering to the duties of a warrior.
यं हि धर्मं चरन्तीह प्रजा राज्ञा सुरक्षिताः । चतुर्थं तस्य धर्मस्य राजा भारत विन्दति ॥५-१३०-११॥
O Bhārata, the subjects here, protected by the king, indeed follow the duty which the king finds to be the fourth aspect of that duty.
राजा चरति चेद्धर्मं देवत्वायैव कल्पते । स चेदधर्मं चरति नरकायैव गच्छति ॥५-१३०-१२॥
A king who follows the path of righteousness is destined for divinity, while one who follows the path of unrighteousness is destined for hell.
दण्डनीतिः स्वधर्मेण चातुर्वर्ण्यं नियच्छति । प्रयुक्ता स्वामिना सम्यगधर्मेभ्यश्च यच्छति ॥५-१३०-१३॥
The policy of punishment, when applied by the master, properly controls the fourfold caste system and restrains from unrighteousness.
दण्डनीत्यां यदा राजा सम्यक्कार्त्स्न्येन वर्तते । तदा कृतयुगं नाम कालः श्रेष्ठः प्रवर्तते ॥५-१३०-१४॥
When the king governs with complete adherence to the principles of justice, it is said that the excellent era known as Krita Yuga prevails.
कालो वा कारणं राज्ञो राजा वा कालकारणम् । इति ते संशयो मा भूद्राजा कालस्य कारणम् ॥५-१३०-१५॥
The king is either the cause of time or time is the cause of the king. Let there be no doubt in your mind; the king is indeed the cause of time.
राजा कृतयुगस्रष्टा त्रेताया द्वापरस्य च । युगस्य च चतुर्थस्य राजा भवति कारणम् ॥५-१३०-१६॥
The king, being the creator of the Krita, Treta, and Dvapara Yugas, also becomes the cause of the fourth Yuga.
कृतस्य कारणाद्राजा स्वर्गमत्यन्तमश्नुते । त्रेतायाः कारणाद्राजा स्वर्गं नात्यन्तमश्नुते ॥ प्रवर्तनाद्द्वापरस्य यथाभागमुपाश्नुते ॥५-१३०-१७॥
Because of the virtues of the Krita Yuga, a king attains eternal heaven. In the Treta Yuga, a king does not attain eternal heaven. In the Dvapara Yuga, he attains heaven according to his share.
ततो वसति दुष्कर्मा नरके शाश्वतीः समाः । राजदोषेण हि जगत्स्पृश्यते जगतः स च ॥५-१३०-१८॥
Then the evil-doer resides in hell for countless years. It is indeed by the king's fault that the world is affected, and he is part of the world.
राजधर्मानवेक्षस्व पितृपैतामहोचितान् । नैतद्राजर्षिवृत्तं हि यत्र त्वं स्थातुमिच्छसि ॥५-१३०-१९॥
Reflect on the royal duties that are appropriate to your father and ancestors. This is not the conduct of a royal sage, where you wish to position yourself.
न हि वैक्लव्यसंसृष्ट आनृशंस्ये व्यवस्थितः । प्रजापालनसम्भूतं किञ्चित्प्राप फलं नृपः ॥५-१३०-२०॥
The king, who was not confused and was kind, received some benefit from protecting his subjects.
न ह्येतामाशिषं पाण्डुर्न चाहं न पितामहः । प्रयुक्तवन्तः पूर्वं ते यया चरसि मेधया ॥५-१३०-२१॥
Neither Pandu, nor I, nor the grandfather ever made such a wish before, by which you now act with wisdom.
यज्ञो दानं तपः शौर्यं प्रजासन्तानमेव च । माहात्म्यं बलमोजश्च नित्यमाशंसितं मया ॥५-१३०-२२॥
Sacrifice, charity, austerity, heroism, progeny, greatness, strength, and vigor are always desired by me.
नित्यं स्वाहा स्वधा नित्यं ददुर्मानुषदेवताः । दीर्घमायुर्धनं पुत्रान्सम्यगाराधिताः शुभाः ॥५-१३०-२३॥
The human deities, when properly worshipped with constant oblations and offerings, granted long life, wealth, and sons, bringing auspiciousness.
पुत्रेष्वाशासते नित्यं पितरो दैवतानि च । दानमध्ययनं यज्ञं प्रजानां परिपालनम् ॥५-१३०-२४॥
Fathers and gods always place their hopes in their sons, in acts of charity, study, sacrifice, and the protection of their people.
एतद्धर्ममधर्मं वा जन्मनैवाभ्यजायथाः । ते स्थ वैद्याः कुले जाता अवृत्त्या तात पीडिताः ॥५-१३०-२५॥
You were born into this duty or non-duty by birth. You are physicians born into a family, afflicted without a livelihood, O father.
यत्तु दानपतिं शूरं क्षुधिताः पृथिवीचराः । प्राप्य तृप्ताः प्रतिष्ठन्ते धर्मः कोऽभ्यधिकस्ततः ॥५-१३०-२६॥
But when the hungry wanderers of the earth find a heroic lord of gifts and leave satisfied, what righteousness is greater than that?
दानेनान्यं बलेनान्यं तथा सूनृतयापरम् । सर्वतः प्रतिगृह्णीयाद्राज्यं प्राप्येह धार्मिकः ॥५-१३०-२७॥
A righteous person, having obtained the kingdom here, should accept others through charity, strength, and gentleness from all sides.
ब्राह्मणः प्रचरेद्भैक्षं क्षत्रियः परिपालयेत् । वैश्यो धनार्जनं कुर्याच्छूद्रः परिचरेच्च तान् ॥५-१३०-२८॥
A Brahmin should seek alms, a Kshatriya should protect, a Vaishya should earn wealth, and a Shudra should serve them.
भैक्षं विप्रतिषिद्धं ते कृषिर्नैवोपपद्यते । क्षत्रियोऽसि क्षतात्त्राता बाहुवीर्योपजीविता ॥५-१३०-२९॥
Alms are prohibited for you, and agriculture is not suitable. As a warrior, you are a protector from harm, living by the strength of your arms.
पित्र्यमंशं महाबाहो निमग्नं पुनरुद्धर । साम्ना दानेन भेदेन दण्डेनाथ नयेन च ॥५-१३०-३०॥
O mighty-armed one, retrieve the submerged ancestral portion using conciliation, gifts, division, punishment, and finally, policy.
इतो दुःखतरं किं नु यदहं हीनबान्धवा । परपिण्डमुदीक्षामि त्वां सूत्वामित्रनन्दन ॥५-१३०-३१॥
What could be more miserable than this, that I, deprived of my relatives, have to look upon others' food, O charioteer, O delight of friends?
युध्यस्व राजधर्मेण मा निमज्जीः पितामहान् । मा गमः क्षीणपुण्यस्त्वं सानुजः पापिकां गतिम् ॥५-१३०-३२॥
Fight according to the royal duty and do not let your ancestors down. Do not proceed, as you and your brother, whose merits are depleted, should not tread the sinful path.
