12.059
Pancharatra: Second day teachings begin: Story of how teaching concerning 'trivarga' (dharma, artha, kāma) is declared by the self-born (Brahmā); How Lord Vishnu enters the good king and rules.
वैशम्पायन उवाच॥
Vaiśampāyana said.
ततः काल्यं समुत्थाय कृतपौर्वाह्णिकक्रियाः। ययुस्ते नगराकारै रथैः पाण्डवयादवाः ॥१२-५९-१॥
Then, in the morning, after rising and performing their morning rituals, the Pāṇḍavas and Yādavas set out in their grand, city-like chariots.
प्रपद्य च कुरुक्षेत्रं भीष्ममासाद्य चानघम्। सुखां च रजनीं पृष्ट्वा गाङ्गेयं रथिनां वरम् ॥१२-५९-२॥
Having arrived at Kurukṣetra and approached the sinless Bhīṣma, he inquired about the pleasant night and went to Gāṅgeya, the foremost of charioteers.
व्यासादीनभिवाद्यर्षीन्सर्वैस्तैश्चाभिनन्दिताः। निषेदुरभितो भीष्मं परिवार्य समन्ततः ॥१२-५९-३॥
Vyāsa and the other sages, after offering salutations and being welcomed by all, sat down around Bhīṣma, completely surrounding him.
ततो राजा महातेजा धर्मराजो युधिष्ठिरः। अब्रवीत्प्राञ्जलिर्भीष्मं प्रतिपूज्याभिवाद्य च ॥१२-५९-४॥
Then Yudhishthira, the king of dharma and of great splendor, after duly honoring and saluting Bhishma with folded hands, spoke.
य एष राजा-राजेति शब्दश्चरति भारत। कथमेष समुत्पन्नस्तन्मे ब्रूहि पितामह ॥१२-५९-५॥
O Bhārata, who is this person about whom the term 'king of kings' is spoken? How did this originate? Please tell me that, O grandsire.
तुल्यपाणिशिरोग्रीवस्तुल्यबुद्धीन्द्रियात्मकः। तुल्यदुःखसुखात्मा च तुल्यपृष्ठभुजोदरः ॥१२-५९-६॥
He is equal in hand, head, and neck, equal in intellect and senses in nature; equal in pain and pleasure in himself, and equal in back, arms, and abdomen.
तुल्यशुक्रास्थिमज्जश्च तुल्यमांसासृगेव च। निःश्वासोच्छ्वासतुल्यश्च तुल्यप्राणशरीरवान् ॥१२-५९-७॥
He is equal in semen, bone, marrow, flesh, and blood; equal in exhalation and inhalation; equal in vital breath and bodily constitution.
समानजन्ममरणः समः सर्वगुणैर्नृणाम्। विशिष्टबुद्धीञ्शूरांश्च कथमेकोऽधितिष्ठति ॥१२-५९-८॥
Since all men are equal in birth and death and possess all qualities equally, how can a single person preside over those with distinguished intellects and heroes?
कथमेको महीं कृत्स्नां वीरशूरार्यसङ्कुलाम्। रक्षत्यपि च लोकोऽस्य प्रसादमभिवाञ्छति ॥१२-५९-९॥
How can a single person protect the whole earth filled with heroes, warriors, and noble men? Yet, everyone seeks his favor.
एकस्य च प्रसादेन कृत्स्नो लोकः प्रसीदति। व्याकुलेनाकुलः सर्वो भवतीति विनिश्चयः ॥१२-५९-१०॥
When one person is gracious, the whole world is pleased. When one is disturbed, everyone becomes disturbed—this is certain.
एतदिच्छाम्यहं सर्वं तत्त्वेन भरतर्षभ। श्रोतुं तन्मे यथातत्त्वं प्रब्रूहि वदतां वर ॥१२-५९-११॥
O best of speakers, O bull among the Bharatas, I desire to hear all this from you in reality; please declare it to me as it truly is.
नैतत्कारणमल्पं हि भविष्यति विशां पते। यदेकस्मिञ्जगत्सर्वं देववद्याति संनतिम् ॥१२-५९-१२॥
O lord of the people, this cause will not be a small matter; for when all the world submits to one as to a god.
भीष्म उवाच॥
Bhīṣma said.
नियतस्त्वं नरश्रेष्ठ शृणु सर्वमशेषतः। यथा राज्यं समुत्पन्नमादौ कृतयुगेऽभवत् ॥१२-५९-१३॥
O best of men, listen attentively as I explain everything in detail; how the kingdom first arose in the beginning of the Kṛta Yuga.
नैव राज्यं न राजासीन्न दण्डो न च दाण्डिकः। धर्मेणैव प्रजाः सर्वा रक्षन्ति च परस्परम् ॥१२-५९-१४॥
There was neither kingdom nor king, neither punishment nor punisher; it was by dharma alone that all the subjects protected each other.
पालयानास्तथान्योन्यं नरा धर्मेण भारत। खेदं परममाजग्मुस्ततस्तान्मोह आविशत् ॥१२-५९-१५॥
O Bhārata, as the men retreated from each other in accordance with righteousness, they experienced great distress; then, delusion overtook them.
ते मोहवशमापन्ना मानवा मनुजर्षभ। प्रतिपत्तिविमोहाच्च धर्मस्तेषामनीनशत् ॥१२-५९-१६॥
O best of men, those humans, having fallen under the sway of delusion and due to confusion in discernment, lost their sense of dharma.
नष्टायां प्रतिपत्तौ तु मोहवश्या नरास्तदा। लोभस्य वशमापन्नाः सर्वे भारतसत्तम ॥१२-५९-१७॥
O best of the Bharatas, when discernment is lost, all men, overcome by delusion, fall under the sway of greed.
अप्राप्तस्याभिमर्शं तु कुर्वन्तो मनुजास्ततः। कामो नामापरस्तत्र समपद्यत वै प्रभो ॥१२-५९-१८॥
But, O lord, when men make contact with what is unattained, then indeed another called desire arises there.
तांस्तु कामवशं प्राप्तान्रागो नाम समस्पृशत्। रक्ताश्च नाभ्यजानन्त कार्याकार्यं युधिष्ठिर ॥१२-५९-१९॥
But, O Yudhiṣṭhira, attachment called desire completely overtook those who had fallen under its sway, and those thus attached could no longer discern right from wrong.
अगम्यागमनं चैव वाच्यावाच्यं तथैव च। भक्ष्याभक्ष्यं च राजेन्द्र दोषादोषं च नात्यजन् ॥१२-५९-२०॥
He did not abandon what should not be approached or approached, what should or should not be spoken, what should or should not be eaten, O king, nor what is fault or not fault.
विप्लुते नरलोकेऽस्मिंस्ततो ब्रह्म ननाश ह। नाशाच्च ब्रह्मणो राजन्धर्मो नाशमथागमत् ॥१२-५९-२१॥
When the world of men was overturned, then the Veda was destroyed. From the destruction of the Veda, O king, righteousness too perished.
नष्टे ब्रह्मणि धर्मे च देवास्त्रासमथागमन्। ते त्रस्ता नरशार्दूल ब्रह्माणं शरणं ययुः ॥१२-५९-२२॥
O tiger among men, when Brahman and dharma were destroyed, the frightened gods, in fear, went to Brahmā for refuge.
प्रपद्य भगवन्तं ते देवा लोकपितामहम्। ऊचुः प्राञ्जलयः सर्वे दुःखशोकभयार्दिताः ॥१२-५९-२३॥
All the gods, afflicted by pain, sorrow, and fear, approached your venerable grandsire of the worlds with joined palms and spoke.
भगवन्नरलोकस्थं नष्टं ब्रह्म सनातनम्। लोभमोहादिभिर्भावैस्ततो नो भयमाविशत् ॥१२-५९-२४॥
O Lord, the eternal Brahman present in the world of men was lost; thus, due to states like greed and delusion, fear entered us.
ब्रह्मणश्च प्रणाशेन धर्मोऽप्यनशदीश्वर। ततः स्म समतां याता मर्त्यैस्त्रिभुवनेश्वर ॥१२-५९-२५॥
O Lord of the three worlds, even with the destruction of Brahman, righteousness did not perish. Thereafter, mortals attained equality.
अधो हि वर्षमस्माकं मर्त्यास्तूर्ध्वप्रवर्षिणः। क्रियाव्युपरमात्तेषां ततोऽगच्छाम संशयम् ॥१२-५९-२६॥
For us mortals, rain falls downward, but for those who cause rain to fall upward, when their rituals ceased, we became doubtful.
अत्र निःश्रेयसं यन्नस्तद्ध्यायस्व पितामह। त्वत्प्रभावसमुत्थोऽसौ प्रभावो नो विनश्यति ॥१२-५९-२७॥
O grandsire, meditate upon that which is our supreme good here. The power that has arisen from you—this power of ours—does not perish.
तानुवाच सुरान्सर्वान्स्वयम्भूर्भगवांस्ततः। श्रेयोऽहं चिन्तयिष्यामि व्येतु वो भीः सुरर्षभाः ॥१२-५९-२८॥
Then the self-born Lord addressed all the gods: "I will think of what is best; let your fear be dispelled, O foremost of the gods."
ततोऽध्यायसहस्राणां शतं चक्रे स्वबुद्धिजम्। यत्र धर्मस्तथैवार्थः कामश्चैवानुवर्णितः ॥१२-५९-२९॥
Then he composed a hundred out of thousands of chapters from his own intellect, in which dharma, artha, and kāma are all described.
त्रिवर्ग इति विख्यातो गण एष स्वयम्भुवा। चतुर्थो मोक्ष इत्येव पृथगर्थः पृथग्गणः ॥१२-५९-३०॥
The group known as 'trivarga' (dharma, artha, kāma) is declared by the self-born (Brahmā). The fourth, mokṣa (liberation), is indeed of distinct meaning and a separate group.
मोक्षस्यापि त्रिवर्गोऽन्यः प्रोक्तः सत्त्वं रजस्तमः। स्थानं वृद्धिः क्षयश्चैव त्रिवर्गश्चैव दण्डजः ॥१२-५९-३१॥
It is said that even for liberation, there is another threefold aim: sattva, rajas, and tamas; state, increase, and decline, and also the threefold aim arising from punishment.
आत्मा देशश्च कालश्चाप्युपायाः कृत्यमेव च। सहायाः कारणं चैव षड्वर्गो नीतिजः स्मृतः ॥१२-५९-३२॥
The self, place, time, means, action, assistants, cause, and the sixfold group are considered to arise from policy.
त्रयी चान्वीक्षिकी चैव वार्ता च भरतर्षभ। दण्डनीतिश्च विपुला विद्यास्तत्र निदर्शिताः ॥१२-५९-३३॥
O best of the Bharatas, there are described the three Vedas, philosophy, commerce, the science of governance, and extensive branches of knowledge.
अमात्यरक्षाप्रणिधी राजपुत्रस्य रक्षणम्। चारश्च विविधोपायः प्रणिधिश्च पृथग्विधः ॥१२-५९-३४॥
The protection of ministers and the prince is ensured by spies; spies of various means and of different kinds are employed.
साम चोपप्रदानं च भेदो दण्डश्च पाण्डव। उपेक्षा पञ्चमी चात्र कार्त्स्न्येन समुदाहृता ॥१२-५९-३५॥
O Pāṇḍava, conciliation, gift, division, punishment, and neglect—these five have been entirely declared here.
मन्त्रश्च वर्णितः कृत्स्नस्तथा भेदार्थ एव च। विभ्रंशश्चैव मन्त्रस्य सिद्ध्यसिद्ध्योश्च यत्फलम् ॥१२-५९-३६॥
The mantra has been described in full, as well as its distinctions; also, the loss of the mantra, the results of its success and failure, have been explained.
सन्धिश्च विविधाभिख्यो हीनो मध्यस्तथोत्तमः। भयसत्कारवित्ताख्यः कार्त्स्न्येन परिवर्णितः ॥१२-५९-३७॥
Union is of various kinds, known as inferior, middling, and excellent; called fear, honor, and wealth, these have been described in their entirety.
यात्राकालाश्च चत्वारस्त्रिवर्गस्य च विस्तरः। विजयो धर्मयुक्तश्च तथार्थविजयश्च ह ॥१२-५९-३८॥
The times for journeys, the four (types), the elaboration of the three aims of life, victory achieved with righteousness, and likewise victory in wealth are indeed described.
आसुरश्चैव विजयस्तथा कार्त्स्न्येन वर्णितः। लक्षणं पञ्चवर्गस्य त्रिविधं चात्र वर्णितम् ॥१२-५९-३९॥
The asuric nature and victory have also been described here in their entirety; likewise, the threefold characteristic of the five groups has been explained here.
प्रकाशश्चाप्रकाशश्च दण्डोऽथ परिशब्दितः। प्रकाशोऽष्टविधस्तत्र गुह्यस्तु बहुविस्तरः ॥१२-५९-४०॥
Manifestation and non-manifestation, the rod is thus designated. There, manifestation is of eight kinds, but the secret is extensive.
रथा नागा हयाश्चैव पादाताश्चैव पाण्डव। विष्टिर्नावश्चराश्चैव देशिकाः पथि चाष्टकम् ॥१२-५९-४१॥
O Pāṇḍava, there are chariots, elephants, horses, and foot-soldiers; also forced laborers, boats, spies, and guides on the road, forming an eightfold group.
अङ्गान्येतानि कौरव्य प्रकाशानि बलस्य तु। जङ्गमाजङ्गमाश्चोक्ताश्चूर्णयोगा विषादयः ॥१२-५९-४२॥
O descendant of Kuru, these limbs are manifestations of strength; moving and non-moving, as well as powder mixtures, poisons and the like, are described.
स्पर्शे चाभ्यवहार्ये चाप्युपांशुर्विविधः स्मृतः। अरिर्मित्रमुदासीन इत्येतेऽप्यनुवर्णिताः ॥१२-५९-४३॥
Various types are considered in contact, in what is to be consumed, and also in a low voice. These—enemy, friend, and neutral—are also described.
कृत्स्ना मार्गगुणाश्चैव तथा भूमिगुणाश्च ह। आत्मरक्षणमाश्वासः स्पशानां चान्ववेक्षणम् ॥१२-५९-४४॥
One must consider all the qualities of the path and the ground, as well as self-protection, reassurance, and observation of the senses.
कल्पना विविधाश्चापि नृनागरथवाजिनाम्। व्यूहाश्च विविधाभिख्या विचित्रं युद्धकौशलम् ॥१२-५९-४५॥
There were various imaginative arrangements of men, elephants, chariots, and horses; and battle formations of many kinds and names, displaying wondrous skill in warfare.
उत्पाताश्च निपाताश्च सुयुद्धं सुपलायनम्। शस्त्राणां पायनज्ञानं तथैव भरतर्षभ ॥१२-५९-४६॥
O best of the Bharatas, portents and downfalls, good battle and good retreat, and knowledge of the protection of weapons—these likewise (are to be known).
बलव्यसनमुक्तं च तथैव बलहर्षणम्। पीडनास्कन्दकालश्च भयकालश्च पाण्डव ॥१२-५९-४७॥
O Pāṇḍava, one is freed from the misfortune associated with strength, as well as from the exhilaration of strength, from affliction, from the time of non-decline, and from the time of fear.
तथा खातविधानं च योगसञ्चार एव च। चौराटव्यबलैश्चोग्रैः परराष्ट्रस्य पीडनम् ॥१२-५९-४८॥
Thus, the construction of trenches, the movement of troops, and the use of fierce bands of thieves and forest-dwellers are means for oppressing the enemy kingdom.
अग्निदैर्गरदैश्चैव प्रतिरूपकचारकैः। श्रेणिमुख्योपजापेन वीरुधश्छेदनेन च ॥१२-५९-४९॥
By means of fire, poison, disguised agents, persuasion of guild leaders, and by cutting creepers.
दूषणेन च नागानामाशङ्काजननेन च। आरोधनेन भक्तस्य पथश्चोपार्जनेन च ॥१२-५९-५०॥
By corrupting and causing suspicion among the elephants, and by obstructing the devotee's path and by acquisition.
सप्ताङ्गस्य च राज्यस्य ह्रासवृद्धिसमञ्जसम्। दूतसामर्थ्ययोगश्च राष्ट्रस्य च विवर्धनम् ॥१२-५९-५१॥
The proper management of the rise and fall of the seven-limbed kingdom, along with the effective employment of capable messengers, leads to the growth of the nation.
अरिमध्यस्थमित्राणां सम्यक्चोक्तं प्रपञ्चनम्। अवमर्दः प्रतीघातस्तथैव च बलीयसाम् ॥१२-५९-५२॥
A proper and thorough explanation has been given regarding enemies, neutrals, and friends, as well as the oppression and resistance by the powerful.
व्यवहारः सुसूक्ष्मश्च तथा कण्टकशोधनम्। शमो व्यायामयोगश्च योगो द्रव्यस्य सञ्चयः ॥१२-५९-५३॥
Conduct is very subtle, as is the removal of thorns; tranquility, exercise, and the union are the accumulation of substance.
अभृतानां च भरणं भृतानां चान्ववेक्षणम्। अर्थकाले प्रदानं च व्यसनेष्वप्रसङ्गिता ॥१२-५९-५४॥
One should provide maintenance to those not maintained, supervise those who are maintained, give at the time of need, and remain unattached in adversities.
तथा राजगुणाश्चैव सेनापतिगुणाश्च ये। कारणस्य च कर्तुश्च गुणदोषास्तथैव च ॥१२-५९-५५॥
Likewise, the qualities of the king, the qualities of the commander, those of the minister and the doer, as well as their respective virtues and faults, are to be considered in the same manner.
दुष्टेङ्गितं च विविधं वृत्तिश्चैवानुजीविनाम्। शङ्कितत्वं च सर्वस्य प्रमादस्य च वर्जनम् ॥१२-५९-५६॥
One should avoid evil gestures and various behaviors of dependents, be wary of everyone, and shun negligence.
अलब्धलिप्सा लब्धस्य तथैव च विवर्धनम्। प्रदानं च विवृद्धस्य पात्रेभ्यो विधिवत्तथा ॥१२-५९-५७॥
The desire for what is not yet attained, the increase of what is attained in the same way, and the giving of what has grown to worthy recipients according to proper rule—thus it should be.
विसर्गोऽर्थस्य धर्मार्थमर्थार्थं कामहेतुना। चतुर्थो व्यसनाघाते तथैवात्रानुवर्णितः ॥१२-५९-५८॥
The emission of meaning for the sake of righteousness, for wealth, or by the motive of desire, and the fourth, in the destruction of calamity, is described here in the same way.
क्रोधजानि तथोग्राणि कामजानि तथैव च। दशोक्तानि कुरुश्रेष्ठ व्यसनान्यत्र चैव ह ॥१२-५९-५९॥
O best of Kurus, here, ten afflictions are said to arise, some born of anger, some fierce, and some born of desire, in the same way.
मृगयाक्षास्तथा पानं स्त्रियश्च भरतर्षभ। कामजान्याहुराचार्याः प्रोक्तानीह स्वयम्भुवा ॥१२-५९-६०॥
O best of the Bharatas, hunting, gambling with dice, drinking, and association with women are said by the teachers to be born of desire; these have been declared here by the self-born (Brahmā).
वाक्पारुष्यं तथोग्रत्वं दण्डपारुष्यमेव च। आत्मनो निग्रहस्त्यागोऽथार्थदूषणमेव च ॥१२-५९-६१॥
Harshness in speech, fierceness, severity in punishment, self-restraint, renunciation, and corruption of meaning—these are described here.
यन्त्राणि विविधान्येव क्रियास्तेषां च वर्णिताः। अवमर्दः प्रतीघातः केतनानां च भञ्जनम् ॥१२-५९-६२॥
Various kinds of devices and their operations are described here, including the crushing, resistance, and breaking of standards (banners).
चैत्यद्रुमाणामामर्दो रोधःकर्मान्तनाशनम्। अपस्करोऽथ गमनं तथोपास्या च वर्णिता ॥१२-५९-६३॥
The crushing of sacred trees, obstruction, and the destruction of the end of karma; removal, then movement, and thus the worshipped one is described.
पणवानकशङ्खानां भेरीणां च युधां वर। उपार्जनं च द्रव्याणां परमर्म च तानि षट् ॥१२-५९-६४॥
O best among warriors, the acquisition of drums, kettledrums, conches, large drums, materials, and the supreme secret—these are the six (things to be acquired in battle).
लब्धस्य च प्रशमनं सतां चैव हि पूजनम्। विद्वद्भिरेकीभावश्च प्रातर्होमविधिज्ञता ॥१२-५९-६५॥
To restrain what is obtained, to honor the good, to maintain unity among the learned, and to know the rules of the morning oblation—these are the duties.
मङ्गलालम्भनं चैव शरीरस्य प्रतिक्रिया। आहारयोजनं चैव नित्यमास्तिक्यमेव च ॥१२-५९-६६॥
Auspicious support, the body's response, proper food arrangement, and constant faith are essential.
एकेन च यथोत्थेयं सत्यत्वं मधुरा गिरः। उत्सवानां समाजानां क्रियाः केतनजास्तथा ॥१२-५९-६७॥
Truthfulness and sweet words as they arise from one person; likewise, the actions of festivals and assemblies are produced by banners.
प्रत्यक्षा च परोक्षा च सर्वाधिकरणेषु च। वृत्तिर्भरतशार्दूल नित्यं चैवान्ववेक्षणम् ॥१२-५९-६८॥
O best of the Bharatas, direct and indirect perception, and investigation should always be applied in all contexts.
अदण्ड्यत्वं च विप्राणां युक्त्या दण्डनिपातनम्। अनुजीविस्वजातिभ्यो गुणेषु परिरक्षणम् ॥१२-५९-६९॥
Not punishing Brāhmaṇas, but inflicting punishment with reason; protecting dependents and members of one's own caste in their virtues.
रक्षणं चैव पौराणां स्वराष्ट्रस्य विवर्धनम्। मण्डलस्था च या चिन्ता राजन्द्वादशराजिका ॥१२-५९-७०॥
O king, the protection of the citizens and the prosperity of one's own kingdom, as well as the concern regarding the circle of twelve kings, are to be considered.
द्वासप्ततिमतिश्चैव प्रोक्ता या च स्वयम्भुवा। देशजातिकुलानां च धर्माः समनुवर्णिताः ॥१२-५९-७१॥
The seventy-two opinions declared by Svayambhū, as well as the duties pertaining to regions, castes, and families, have all been fully described.
धर्मश्चार्थश्च कामश्च मोक्षश्चात्रानुवर्णितः। उपायश्चार्थलिप्सा च विविधा भूरिदक्षिणाः ॥१२-५९-७२॥
Here are described righteousness, wealth, desire, and liberation; also the means, the desire for wealth, and various abundant gifts.
मूलकर्मक्रिया चात्र माया योगश्च वर्णितः। दूषणं स्रोतसामत्र वर्णितं च स्थिराम्भसाम् ॥१२-५९-७३॥
Here, the root actions, activities, illusion, and union are described. Also described here are the defects of the channels and of stable waters.
यैर्यैरुपायैर्लोकश्च न चलेदार्यवर्त्मनः। तत्सर्वं राजशार्दूल नीतिशास्त्रेऽनुवर्णितम् ॥१२-५९-७४॥
O tiger among kings, all the means by which people do not stray from the noble path have been described in the treatise on polity.
एतत्कृत्वा शुभं शास्त्रं ततः स भगवान्प्रभुः। देवानुवाच संहृष्टः सर्वाञ्शक्रपुरोगमान् ॥१२-५९-७५॥
After completing this auspicious teaching, the venerable lord joyfully addressed all the gods, led by Indra.
उपकाराय लोकस्य त्रिवर्गस्थापनाय च। नवनीतं सरस्वत्या बुद्धिरेषा प्रभाविता ॥१२-५९-७६॥
This intellect, clarified like butter, has been inspired by Sarasvatī for the benefit of the world and the establishment of the three aims of life.
दण्डेन सहिता ह्येषा लोकरक्षणकारिका। निग्रहानुग्रहरता लोकाननु चरिष्यति ॥१२-५९-७७॥
Indeed, this agent of protecting the world, accompanied by discipline, devoted to both restraint and favor, will act towards the people.
दण्डेन नीयते चेयं दण्डं नयति चाप्युत। दण्डनीतिरिति प्रोक्ता त्रीँल्लोकाननुवर्तते ॥१२-५९-७८॥
It is said that by punishment this world is governed, and punishment also indeed governs; the science of punishment is said to pervade the three worlds.
षाड्गुण्यगुणसारैषा स्थास्यत्यग्रे महात्मसु। महत्त्वात्तस्य दण्डस्य नीतिर्विस्पष्टलक्षणा ॥१२-५९-७९॥
This essence of the virtues of the sixfold policy will stand foremost among the great souls. Because of the greatness of that punishment, the policy has a clear characteristic.
नयचारश्च विपुलो येन सर्वमिदं ततम्। आगमश्च पुराणानां महर्षीणां च सम्भवः ॥१२-५९-८०॥
The conduct of policy, which is vast and pervades everything, as well as the tradition and the origin of the Purāṇas and the great sages.
तीर्थवंशश्च वंशश्च नक्षत्राणां युधिष्ठिर। सकलं चातुराश्रम्यं चातुर्होत्रं तथैव च ॥१२-५९-८१॥
O Yudhiṣṭhira, the lineages of sacred places, the genealogies, the stars, all matters concerning the four āśramas and the four hotṛs, and likewise all such topics.
चातुर्वर्ण्यं तथैवात्र चातुर्वेद्यं च वर्णितम्। इतिहासोपवेदाश्च न्यायः कृत्स्नश्च वर्णितः ॥१२-५९-८२॥
Here, the system of four varṇas, the four Vedas, the histories, the subsidiary Vedas, and the entire system of logic have all been described.
तपो ज्ञानमहिंसा च सत्यासत्ये नयः परः। वृद्धोपसेवा दानं च शौचमुत्थानमेव च ॥१२-५९-८३॥
Austerity, knowledge, non-violence, supreme conduct in truth and untruth, service to elders, charity, purity, and diligence are extolled as virtues.
सर्वभूतानुकम्पा च सर्वमत्रोपवर्णितम्। भुवि वाचोगतं यच्च तच्च सर्वं समर्पितम् ॥१२-५९-८४॥
Compassion for all beings and everything described here; whatever has been spoken on earth, all that has been offered.
तस्मिन्पैतामहे शास्त्रे पाण्डवैतदसंशयम्। धर्मार्थकाममोक्षाश्च सकला ह्यत्र शब्दिताः ॥१२-५९-८५॥
O Pāṇḍava, in that ancestral scripture, there is no doubt that all the aims of life—righteousness, wealth, desire, and liberation—are indeed discussed here.
ततस्तां भगवान्नीतिं पूर्वं जग्राह शङ्करः। बहुरूपो विशालाक्षः शिवः स्थाणुरुमापतिः ॥१२-५९-८६॥
Then Śaṅkara, the revered one, accepted that conduct as before. Śiva, the many-formed, wide-eyed, steadfast husband of Umā.
युगानामायुषो ह्रासं विज्ञाय भगवाञ्शिवः। सञ्चिक्षेप ततः शास्त्रं महार्थं ब्रह्मणा कृतम् ॥१२-५९-८७॥
Recognizing the decreasing lifespan in the ages, the revered Śiva then condensed the scripture of great significance, which had been composed by Brahmā.
वैशालाक्षमिति प्रोक्तं तदिन्द्रः प्रत्यपद्यत। दशाध्यायसहस्राणि सुब्रह्मण्यो महातपाः ॥१२-५९-८८॥
Indra accepted what was called 'Vaiśālākṣa'. Subrahmaṇya, the great ascetic, (studied or composed) ten thousand chapters.
भगवानपि तच्छास्त्रं सञ्चिक्षेप पुरंदरः। सहस्रैः पञ्चभिस्तात यदुक्तं बाहुदन्तकम् ॥१२-५९-८९॥
O dear one, Indra also summarized that treatise, which was said up to Bāhudanta, in five thousand verses.
अध्यायानां सहस्रैस्तु त्रिभिरेव बृहस्पतिः। सञ्चिक्षेपेश्वरो बुद्ध्या बार्हस्पत्यं तदुच्यते ॥१२-५९-९०॥
Bṛhaspati, the lord, condensed the teachings found in thousands of chapters into just three, and this is called the Bārhaspatya teaching.
अध्यायानां सहस्रेण काव्यः सङ्क्षेपमब्रवीत्। तच्छास्त्रममितप्रज्ञो योगाचार्यो महातपाः ॥१२-५९-९१॥
Kāvya composed a summary in a thousand chapters. That treatise, created by the teacher of yoga, the great ascetic of boundless wisdom.
एवं लोकानुरोधेन शास्त्रमेतन्महर्षिभिः। सङ्क्षिप्तमायुर्विज्ञाय मर्त्यानां ह्रासि पाण्डव ॥१२-५९-९२॥
O Pāṇḍava, thus, at the request of people, the great sages abridged this treatise, having understood the decline in the lifespan of mortals.
अथ देवाः समागम्य विष्णुमूचुः प्रजापतिम्। एको योऽर्हति मर्त्येभ्यः श्रैष्ठ्यं तं वै समादिश ॥१२-५९-९३॥
Then the gods gathered and said to Viṣṇu, the Lord of creatures: "Appoint that one among mortals who is truly worthy of the highest excellence."
ततः सञ्चिन्त्य भगवान्देवो नारायणः प्रभुः। तैजसं वै विरजसं सोऽसृजन्मानसं सुतम् ॥१२-५९-९४॥
Then, after deep contemplation, the illustrious Lord Nārāyaṇa created a radiant and passionless son from his mind.
विरजास्तु महाभाग विभुत्वं भुवि नैच्छत। न्यासायैवाभवद्बुद्धिः प्रणीता तस्य पाण्डव ॥१२-५९-९५॥
But Virajā, O greatly fortunate one, did not desire sovereignty on earth; his mind was directed only towards renunciation, O Pāṇḍava.
कीर्तिमांस्तस्य पुत्रोऽभूत्सोऽपि पञ्चातिगोऽभवत्। कर्दमस्तस्य च सुतः सोऽप्यतप्यन्महत्तपः ॥१२-५९-९६॥
His son, possessed of fame, was born and he too surpassed five generations. Kardama, his son, also performed great penance.
प्रजापतेः कर्दमस्य अनङ्गो नाम वै सुतः। प्रजानां रक्षिता साधुर्दण्डनीतिविशारदः ॥१२-५९-९७॥
Anaṅga, the son of Kardama, who was a descendant of Prajāpati, was indeed his name. He was the protector of the people, virtuous, and an expert in the science of punishment.
अनङ्गपुत्रोऽतिबलो नीतिमानधिगम्य वै। अभिपेदे महीराज्यमथेन्द्रियवशोऽभवत् ॥१२-५९-९८॥
The son of Ananga, who was very strong and wise, attained the earthly kingdom; but then he came under the sway of his senses.
मृत्योस्तु दुहिता राजन्सुनीथा नाम मानसी। प्रख्याता त्रिषु लोकेषु या सा वेनमजीजनत् ॥१२-५९-९९॥
O king, Sunīthā, the mind-born and renowned daughter of Death, who is famous in the three worlds, gave birth to Vena.
तं प्रजासु विधर्माणं रागद्वेषवशानुगम्। मन्त्रपूतैः कुशैर्जघ्नुरृषयो ब्रह्मवादिनः ॥१२-५९-१००॥
The sages, speakers of Brahman, struck him—who was unrighteous among beings and subject to attachment and aversion—using kuśa grass purified by mantras.
ममन्थुर्दक्षिणं चोरुमृषयस्तस्य मन्त्रतः। ततोऽस्य विकृतो जज्ञे ह्रस्वाङ्गः पुरुषो भुवि ॥१२-५९-१०१॥
The sages, by their mantra, churned his right thigh, and from it was born a deformed, short-limbed man on earth.
दग्धस्थाणुप्रतीकाशो रक्ताक्षः कृष्णमूर्धजः। निषीदेत्येवमूचुस्तमृषयो ब्रह्मवादिनः ॥१२-५९-१०२॥
He, resembling a burnt pillar, with red eyes and black hair, was addressed by the sages who spoke of Brahman, saying to him, "Sit."
तस्मान्निषादाः सम्भूताः क्रूराः शैलवनाश्रयाः। ये चान्ये विन्ध्यनिलया म्लेच्छाः शतसहस्रशः ॥१२-५९-१०३॥
From that, the Niṣādas, who are cruel and dwell in mountain forests, arose; and also many others, Vindhya-dwellers and barbarians, by the hundreds of thousands.
भूयोऽस्य दक्षिणं पाणिं ममन्थुस्ते महर्षयः। ततः पुरुष उत्पन्नो रूपेणेन्द्र इवापरः ॥१२-५९-१०४॥
Again, those great sages churned his right hand; then another man arose, in form like Indra.
कवची बद्धनिस्त्रिंशः सशरः सशरासनः। वेदवेदाङ्गविच्चैव धनुर्वेदे च पारगः ॥१२-५९-१०५॥
He was armored, equipped with a fastened sword, arrows, and a bow; he was well-versed in the Veda and Vedāṅgas, and also an expert in the science of archery.
तं दण्डनीतिः सकला श्रिता राजन्नरोत्तमम्। ततः स प्राञ्जलिर्वैन्यो महर्षींस्तानुवाच ह ॥१२-५९-१०६॥
O king, the entire science of punishment resorted to him, the best among men. Then Vainya, with joined palms, spoke to those great sages.
सुसूक्ष्मा मे समुत्पन्ना बुद्धिर्धर्मार्थदर्शिनी। अनया किं मया कार्यं तन्मे तत्त्वेन शंसत ॥१२-५९-१०७॥
My intellect, which is very subtle and has arisen, perceives dharma and artha. Tell me truly, by this (intellect), what should be done by me.
यन्मां भवन्तो वक्ष्यन्ति कार्यमर्थसमन्वितम्। तदहं वै करिष्यामि नात्र कार्या विचारणा ॥१२-५९-१०८॥
Whatever purposeful action you instruct me to do, I will certainly carry out; there is no need for any deliberation here.
तमूचुरथ देवास्ते ते चैव परमर्षयः। नियतो यत्र धर्मो वै तमशङ्कः समाचर ॥१२-५९-१०९॥
Then the gods and those supreme sages said to him: 'Where dharma is established, perform that without any doubt.'
प्रियाप्रिये परित्यज्य समः सर्वेषु जन्तुषु। कामक्रोधौ च लोभं च मानं चोत्सृज्य दूरतः ॥१२-५९-११०॥
Abandoning attachment to what is dear or not dear, remaining impartial to all beings, and casting away desire, anger, greed, and pride from a distance.
यश्च धर्मात्प्रविचलेल्लोके कश्चन मानवः। निग्राह्यस्ते स बाहुभ्यां शश्वद्धर्ममवेक्षतः ॥१२-५९-१११॥
Any human in the world who deviates from dharma should be restrained by you with your arms, always keeping dharma in view.
प्रतिज्ञां चाधिरोहस्व मनसा कर्मणा गिरा। पालयिष्याम्यहं भौमं ब्रह्म इत्येव चासकृत् ॥१२-५९-११२॥
Take the vow and embrace it with mind, action, and speech. I will continually protect the earthly Brahman in this way.
यश्चात्र धर्मनीत्युक्तो दण्डनीतिव्यपाश्रयः। तमशङ्कः करिष्यामि स्ववशो न कदाचन ॥१२-५९-११३॥
Whoever here is declared to be righteous and follows the science of punishment, I will never, of my own will, act against him without doubt.
अदण्ड्या मे द्विजाश्चेति प्रतिजानीष्व चाभिभो। लोकं च सङ्करात्कृत्स्नात्त्रातास्मीति परन्तप ॥१२-५९-११४॥
O mighty one, promise that the twice-born shall not be punished by me; and, O scorcher of foes, I am the protector of the entire world from all mixture (of castes).
वैन्यस्ततस्तानुवाच देवानृषिपुरोगमान्। ब्राह्मणा मे सहायाश्चेदेवमस्तु सुरर्षभाः ॥१२-५९-११५॥
Vainya then addressed the gods, led by the sages: 'If the Brāhmaṇas are to be my helpers, so be it, O best of the gods.'
एवमस्त्विति वैन्यस्तु तैरुक्तो ब्रह्मवादिभिः। पुरोधाश्चाभवत्तस्य शुक्रो ब्रह्ममयो निधिः ॥१२-५९-११६॥
Thus, when the speakers of Brahman addressed him, Vainya agreed, saying, "Let it be so." Then Śukra, who was full of Brahman, became his priest and spiritual treasure.
मन्त्रिणो वालखिल्यास्तु सारस्वत्यो गणो ह्यभूत्। महर्षिर्भगवान्गर्गस्तस्य सांवत्सरोऽभवत् ॥१२-५९-११७॥
The ministers were the Vālakhiḷya sages, and the group belonged to Sarasvatī. The great sage, the venerable Garga, became his Sāṃvatsara.
आत्मनाष्टम इत्येव श्रुतिरेषा परा नृषु। उत्पन्नौ बन्दिनौ चास्य तत्पूर्वौ सूतमागधौ ॥१२-५९-११८॥
The tradition that the eighth is by oneself is supreme among men. The bards, the Sūta and Māgadha, who were formerly his, have now arisen.
समतां वसुधायाश्च स सम्यगुपपादयत्। वैषम्यं हि परं भूमेरासीदिति ह नः श्रुतम् ॥१२-५९-११९॥
He established equality on the earth; for we have heard that previously there was great inequality on the earth.
स विष्णुना च देवेन शक्रेण विबुधैः सह। ऋषिभिश्च प्रजापाल्ये ब्रह्मणा चाभिषेचितः ॥१२-५९-१२०॥
He was anointed by Viṣṇu, the god Śakra, the wise gods, together with the sages, and by Brahmā for the protection of beings.
तं साक्षात्पृथिवी भेजे रत्नान्यादाय पाण्डव। सागरः सरितां भर्ता हिमवांश्चाचलोत्तमः ॥१२-५९-१२१॥
O Pāṇḍava, the earth herself directly sent him gems. The ocean, the supporter of rivers, and Himavat, the best of mountains, also (did so).
शक्रश्च धनमक्षय्यं प्रादात्तस्य युधिष्ठिर। रुक्मं चापि महामेरुः स्वयं कनकपर्वतः ॥१२-५९-१२२॥
Indra gave inexhaustible wealth to Yudhishthira. The great Meru, the golden mountain, himself also gave gold.
यक्षराक्षसभर्ता च भगवान्नरवाहनः। धर्मे चार्थे च कामे च समर्थं प्रददौ धनम् ॥१२-५९-१२३॥
The venerable Naravāhana, lord of yakṣas and rākṣasas, gave wealth to those capable in dharma, artha, and kāma. 12-59-123.
हया रथाश्च नागाश्च कोटिशः पुरुषास्तथा। प्रादुर्बभूवुर्वैन्यस्य चिन्तनादेव पाण्डव ॥ न जरा न च दुर्भिक्षं नाधयो व्याधयस्तथा ॥१२-५९-१२४॥
O Pāṇḍava, from the mere thought of Vainya, horses, chariots, elephants, and countless men appeared. There was neither old age, nor famine, nor any afflictions or diseases.
सरीसृपेभ्यः स्तेनेभ्यो न चान्योन्यात्कदाचन। भयमुत्पद्यते तत्र तस्य राज्ञोऽभिरक्षणात् ॥१२-५९-१२५॥
There, due to the king's protection, there is never any fear from reptiles, thieves, or from one another.
तेनेयं पृथिवी दुग्धा सस्यानि दश सप्त च। यक्षराक्षसनागैश्चापीप्सितं यस्य यस्य यत् ॥१२-५९-१२६॥
By him, this earth was milked; ten and seven kinds of crops, and whatever was desired by each, by Yakṣas, Rākṣasas, and Nāgas as well.
तेन धर्मोत्तरश्चायं कृतो लोको महात्मना। रञ्जिताश्च प्रजाः सर्वास्तेन राजेति शब्द्यते ॥१२-५९-१२७॥
By him, this world, surpassing in righteousness, was established by the great-souled one; and all the subjects were delighted by him; therefore, he is called 'king'. (12-59-127)
ब्राह्मणानां क्षतत्राणात्ततः क्षत्रिय उच्यते। प्रथिता धनतश्चेयं पृथिवी साधुभिः स्मृता ॥१२-५९-१२८॥
A Kṣatriya is so called because he protects the Brāhmaṇas from harm. This earth is renowned among the virtuous as a source of wealth.
स्थापनं चाकरोद्विष्णुः स्वयमेव सनातनः। नातिवर्तिष्यते कश्चिद्राजंस्त्वामिति पार्थिव ॥१२-५९-१२९॥
The eternal Viṣṇu himself established (this), and, O king, thus no one will surpass you, O ruler.
तपसा भगवान्विष्णुराविवेश च भूमिपम्। देववन्नरदेवानां नमते यज्जगन्नृप ॥१२-५९-१३०॥
O king, by austerity, the Lord Viṣṇu entered the king; and just as the world bows to the kings like gods, so too did this occur.
दण्डनीत्या च सततं रक्षितं तं नरेश्वर। नाधर्षयत्ततः कश्चिच्चारनित्याच्च दर्शनात् ॥१२-५९-१३१॥
O king, by the policy of punishment and continual vigilance, he was always protected; thereafter, no one dared to attack him, due to the perpetual surveillance and observation by spies.
आत्मना करणैश्चैव समस्येह महीक्षितः। को हेतुर्यद्वशे तिष्ठेल्लोको दैवादृते गुणात् ॥१२-५९-१३२॥
O king, in this world, by oneself and by the senses, what cause is there by which the world could remain under control, except by fate or by inherent qualities?
विष्णोर्ललाटात्कमलं सौवर्णमभवत्तदा। श्रीः सम्भूता यतो देवी पत्नी धर्मस्य धीमतः ॥१२-५९-१३३॥
A golden lotus sprang from Viṣṇu's forehead; from it arose Śrī, the goddess, who became the wise Dharma's wife.
श्रियः सकाशादर्थश्च जातो धर्मेण पाण्डव। अथ धर्मस्तथैवार्थः श्रीश्च राज्ये प्रतिष्ठिता ॥१२-५९-१३४॥
O Pāṇḍava, wealth is born from fortune through righteousness. Then, in the kingdom, righteousness, wealth, and fortune are all established.
सुकृतस्य क्षयाच्चैव स्वर्लोकादेत्य मेदिनीम्। पार्थिवो जायते तात दण्डनीतिवशानुगः ॥१२-५९-१३५॥
O dear one, when the merit of good deeds is exhausted and one returns from heaven, he is born as a king on earth, subject to the rule of law.
महत्त्वेन च संयुक्तो वैष्णवेन नरो भुवि। बुद्ध्या भवति संयुक्तो माहात्म्यं चाधिगच्छति ॥१२-५९-१३६॥
A person who, by virtue of greatness and association with a Vaiṣṇava, is united on earth through wisdom, attains greatness and glory.
स्थापनामथ देवानां न कश्चिदतिवर्तते। तिष्ठत्येकस्य च वशे तं चेदनुविधीयते ॥१२-५९-१३७॥
No one transgresses the established order of the gods; it remains under the control of one, and all follow that.
शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते। तुल्यस्यैकस्य यस्यायं लोको वचसि तिष्ठति ॥१२-५९-१३८॥
O King, an auspicious action indeed leads to auspiciousness. The world abides by the word of one who is impartial.
यो ह्यस्य मुखमद्राक्षीत्सोम्य सोऽस्य वशानुगः। सुभगं चार्थवन्तं च रूपवन्तं च पश्यति ॥१२-५९-१३९॥
O gentle one, whoever has seen his face becomes obedient to him and sees him as fortunate, wealthy, and handsome.
ततो जगति राजेन्द्र सततं शब्दितं बुधैः। देवाश्च नरदेवाश्च तुल्या इति विशां पते ॥१२-५९-१४०॥
Then, O king of kings, the wise constantly declared in the world: 'The gods and the kings are equal,' O lord of the people.
एतत्ते सर्वमाख्यातं महत्त्वं प्रति राजसु। कार्त्स्न्येन भरतश्रेष्ठ किमन्यदिह वर्तताम् ॥१२-५९-१४१॥
O best of the Bharatas, all this concerning the greatness among kings has been told to you in its entirety; what else remains here?
