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.
vaiśampāyana uvāca॥
Vaiśampāyana said.
tataḥ kālyaṃ samutthāya kṛtapaurvāhṇikakriyāḥ। yayus te nagarākārai rathaiḥ pāṇḍavayādavāḥ ॥12-59-1॥
Then, in the morning, after rising and performing their morning rituals, the Pāṇḍavas and Yādavas set out in their grand, city-like chariots.
prapadya ca kurukṣetraṃ bhīṣmam-āsādya ca anagham। sukhāṃ ca rajanīṃ pṛṣṭvā gāṅgeyaṃ rathināṃ varam ॥12-59-2॥
Having arrived at Kurukṣetra and approached the sinless Bhīṣma, he inquired about the pleasant night and went to Gāṅgeya, the foremost of charioteers.
vyāsādīn abhivādya ṛṣīn sarvaiḥ taiś ca abhinanditāḥ। niṣedur abhito bhīṣmam parivārya samantataḥ॥12-59-3॥
Vyāsa and the other sages, after offering salutations and being welcomed by all, sat down around Bhīṣma, completely surrounding him.
tato rājā mahātejā dharmarājo yudhiṣṭhiraḥ। abravītprāñjalirbhīṣmaṃ pratipūjyābhivādya ca ॥12-59-4॥
Then Yudhishthira, the king of dharma and of great splendor, after duly honoring and saluting Bhishma with folded hands, spoke.
ya eṣa rājā-rājeti śabdaś carati bhārata। katham eṣa samutpannas tan me brūhi pitāmaha ॥12-59-5॥
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.
tulyapāṇiśirogrīvastulyabuddhīndriyātmakaḥ। tulyaduḥkhasukhātmā ca tulyapṛṣṭhabhujodaraḥ ॥12-59-6॥
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.
tulyaśukrāsthimajjaśca tulyamāṃsāsṛgeva ca। niḥśvāsocchvāsatulyaśca tulyaprāṇaśarīravān ॥12-59-7॥
He is equal in semen, bone, marrow, flesh, and blood; equal in exhalation and inhalation; equal in vital breath and bodily constitution.
samānajanmamaraṇaḥ samaḥ sarvaguṇairnṛṇām। viśiṣṭabuddhīñśūrāṃśca kat hameko'dhitiṣṭhati ॥12-59-8॥
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?
katham-eko mahīṃ kṛtsnāṃ vīra-śūra-ārya-saṅkulām। rakṣaty-api ca loko'sya prasādam abhivāñchati ॥12-59-9॥
How can a single person protect the whole earth filled with heroes, warriors, and noble men? Yet, everyone seeks his favor.
ekasya ca prasādena kṛtsno lokaḥ prasīdati। vyākulenākulaḥ sarvo bhavatīti viniścayaḥ ॥12-59-10॥
When one person is gracious, the whole world is pleased. When one is disturbed, everyone becomes disturbed—this is certain.
etadicchāmyahaṃ sarvaṃ tattvena bharatarṣabha। śrotuṃ tanme yathātattvaṃ prabrūhi vadatāṃ vara ॥12-59-11॥
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.
naitat-kāraṇam-alpaṃ hi bhaviṣyati viśāṃ pate। yad-ekasmiñ-jagat-sarvaṃ deva-vad-yāti saṃnatim ॥12-59-12॥
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.
bhīṣma uvāca॥
Bhīṣma said.
niyatastvaṃ naraśreṣṭha śṛṇu sarvamaśeṣataḥ। yathā rājyaṃ samutpannamādau kṛtayuge'bhavat ॥12-59-13॥
O best of men, listen attentively as I explain everything in detail; how the kingdom first arose in the beginning of the Kṛta Yuga.
naiva rājyaṃ na rājāsīnna daṇḍo na ca dāṇḍikaḥ। dharmeṇaiva prajāḥ sarvā rakṣanti ca parasparam ॥12-59-14॥
There was neither kingdom nor king, neither punishment nor punisher; it was by dharma alone that all the subjects protected each other.
pālayānās tathānyonyaṃ narā dharmeṇa bhārata। khedaṃ paramam ājagmus tataḥ tān moha āviśat ॥12-59-15॥
O Bhārata, as the men retreated from each other in accordance with righteousness, they experienced great distress; then, delusion overtook them.
te mohavaśam-āpannā mānavā manujarṣabha। pratipattivimohāc ca dharmas teṣām anīnaśat ॥12-59-16॥
O best of men, those humans, having fallen under the sway of delusion and due to confusion in discernment, lost their sense of dharma.
naṣṭāyāṃ pratipattau tu mohavaśyā narās tadā। lobhasya vaśam āpannāḥ sarve bhāratasattama ॥12-59-17॥
O best of the Bharatas, when discernment is lost, all men, overcome by delusion, fall under the sway of greed.
aprāptasyābhimarśaṃ tu kurvanto manujās tataḥ। kāmo nāmāparas tatra samapadyata vai prabho॥12-59-18॥
But, O lord, when men make contact with what is unattained, then indeed another called desire arises there.
tāṃs tu kāmavaśaṃ prāptān rāgo nāma samaspṛśat। raktāś ca nābhyajānanta kāryākāryaṃ yudhiṣṭhira ॥12-59-19॥
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.
agamyāgamanaṃ caiva vācyāvācyaṃ tathaiva ca| bhakṣyābhakṣyaṃ ca rājendra doṣādoṣaṃ ca nātyajan ॥12-59-20॥
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.
viplute naraloke'smiṃstato brahma nanāśa ha। nāśācca brahmaṇo rājan dharmo nāśam athāgamat ॥12-59-21॥
When the world of men was overturned, then the Veda was destroyed. From the destruction of the Veda, O king, righteousness too perished.
naṣṭe brahmaṇi dharme ca devāstrāsamathāgaman। te trastā naraśārdūla brahmāṇaṃ śaraṇaṃ yayuḥ ॥12-59-22॥
O tiger among men, when Brahman and dharma were destroyed, the frightened gods, in fear, went to Brahmā for refuge.
prapadya bhagavantaṃ te devā lokapitāmaham। ūcuḥ prāñjalayaḥ sarve duḥkhaśokabhayārditāḥ ॥12-59-23॥
All the gods, afflicted by pain, sorrow, and fear, approached your venerable grandsire of the worlds with joined palms and spoke.
bhagavannaralokasthaṃ naṣṭaṃ brahma sanātanam। lobhamohādibhirbhāvaistato no bhayamāviśat ॥12-59-24॥
O Lord, the eternal Brahman present in the world of men was lost; thus, due to states like greed and delusion, fear entered us.
brahmaṇaś ca praṇāśena dharmo'py anaśad īśvara। tataḥ sma samatāṃ yātā martyais tribhuvaneśvara ॥12-59-25॥
O Lord of the three worlds, even with the destruction of Brahman, righteousness did not perish. Thereafter, mortals attained equality.
adho hi varṣam asmākaṃ martyās tūrdhvapravarṣiṇaḥ। kriyāvyuparamāt teṣāṃ tato'gacchāma saṃśayam ॥12-59-26॥
For us mortals, rain falls downward, but for those who cause rain to fall upward, when their rituals ceased, we became doubtful.
atra niḥśreyasaṃ yannastaddhyāyasva pitāmaha। tvat-prabhāva-samuttho'sau prabhāvo no vinaśyati ॥12-59-27॥
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.
tānuvāca surānsarvānswayambhūrbhagavāṃstataḥ। śreyo'haṃ cintayiṣyāmi vyetu vo bhīḥ surarṣabhāḥ ॥12-59-28॥
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."
tato'dhyāyasaḥasrāṇāṃ śataṃ cakre swabuddhijam। yatra dharmastathaivārthaḥ kāmaścaivānuvārṇitaḥ ॥12-59-29॥
Then he composed a hundred out of thousands of chapters from his own intellect, in which dharma, artha, and kāma are all described.
trivarga iti vikhyāto gaṇa eṣa svayambhuvā। caturtho mokṣa ityeva pṛthagarthaḥ pṛthaggaṇaḥ ॥12-59-30॥
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.
mokṣasyāpi trivargo'nyaḥ proktaḥ sattvaṃ rajastamaḥ। sthānaṃ vṛddhiḥ kṣayaścaiva trivargaścaiva daṇḍajaḥ ॥12-59-31॥
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.
ātmā deśaś ca kālaś cāpy upāyāḥ kṛtyam eva ca। sahāyāḥ kāraṇaṃ caiva ṣaḍvargo nītijaḥ smṛtaḥ ॥12-59-32॥
The self, place, time, means, action, assistants, cause, and the sixfold group are considered to arise from policy.
trayī cānvīkṣikī caiva vārtā ca bharatarṣabha। daṇḍanītiś ca vipulā vidyās tatra nidarśitāḥ ॥12-59-33॥
O best of the Bharatas, there are described the three Vedas, philosophy, commerce, the science of governance, and extensive branches of knowledge.
amātyarakṣāpraṇidhī rājamputrasya rakṣaṇam। cāraś ca vividhopāyaḥ praṇidhiś ca pṛthagvidhaḥ ॥12-59-34॥
The protection of ministers and the prince is ensured by spies; spies of various means and of different kinds are employed.
sāma copapradānaṃ ca bhedo daṇḍaś ca pāṇḍava। upekṣā pañcamī cātra kārtsnyena samudāhṛtā ॥12-59-35॥
O Pāṇḍava, conciliation, gift, division, punishment, and neglect—these five have been entirely declared here.
mantraś ca varṇitaḥ kṛtsnas tathā bhedārtha eva ca। vibhraṃśaś caiva mantrasya siddhyasiddhyoś ca yat phalam ॥12-59-36॥
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.
sandhiś ca vividhābhikhyo hīno madhyas tathottamaḥ। bhaya-satkāra-vittākhyāḥ kārtsnyena parivarṇitaḥ ॥12-59-37॥
Union is of various kinds, known as inferior, middling, and excellent; called fear, honor, and wealth, these have been described in their entirety.
yātrākālāś ca catvāras trivargasya ca vistaraḥ। vijayo dharmayuktaś ca tathārthavijayaś ca ha ॥12-59-38॥
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.
āsuraś caiva vijayas tathā kārtsnyena varṇitaḥ। lakṣaṇaṃ pañcavargasya trividhaṃ cātra varṇitam ॥12-59-39॥
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.
prakāśaś cāprakāśaś ca daṇḍo 'tha pariśabditaḥ। prakāśo 'ṣṭavidhas tatra guhyas tu bahuvistaraḥ ॥12-59-40॥
Manifestation and non-manifestation, the rod is thus designated. There, manifestation is of eight kinds, but the secret is extensive.
rathā nāgā hayāścaiva pādātāścaiva pāṇḍava। viṣṭirnāvaścarāścaiva deśikāḥ pathi cāṣṭakam ॥12-59-41॥
O Pāṇḍava, there are chariots, elephants, horses, and foot-soldiers; also forced laborers, boats, spies, and guides on the road, forming an eightfold group.
aṅgānyetāni kauravya prakāśāni balasya tu। jaṅgamājaṅgamāścoktāścūrṇayogā viṣādayaḥ ॥12-59-42॥
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.
sparśe cābhyavahārye cāpyupāṃśurvividhaḥ smṛtaḥ| arirmitramudāsīna ityetepyanuvarṇitāḥ ॥12-59-43॥
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.
kṛtsnā mārga-guṇāś caiva tathā bhūmi-guṇāś ca ha। ātma-rakṣaṇam āśvāsaḥ spaśānāṃ ca anvavekṣaṇam ॥12-59-44॥
One must consider all the qualities of the path and the ground, as well as self-protection, reassurance, and observation of the senses.
kalpanā vividhāś cāpi nṛnāgarathavājinām। vyūhāś ca vividhābhikhyā vicitraṃ yuddhakauśalam ॥12-59-45॥
There were various imaginative arrangements of men, elephants, chariots, and horses; and battle formations of many kinds and names, displaying wondrous skill in warfare.
utpātāś ca nipātāś ca suyuddhaṃ supalāyanam। śastrāṇāṃ pāyanajñānaṃ tathaiva bharatarṣabha ॥12-59-46॥
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).
balavyasanamuktaṃ ca tathaiva balaharṣaṇam। pīḍanāskandakālaśca bhayakālaśca pāṇḍava ॥12-59-47॥
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.
tathā khātavidhānaṃ ca yogasañcāra eva ca। caurāṭavyabalaiścograiḥ pararāṣṭrasya pīḍanam ॥12-59-48॥
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.
agnidair garadaiś caiva pratirūpakacārakaiḥ। śreṇimukhyopajāpena vīrudhaś chedanena ca ॥12-59-49॥
By means of fire, poison, disguised agents, persuasion of guild leaders, and by cutting creepers.
dūṣaṇena ca nāgānām āśaṅkājananena ca| ārodhanena bhaktasya pathaś copārjanena ca ॥12-59-50॥
By corrupting and causing suspicion among the elephants, and by obstructing the devotee's path and by acquisition.
saptāṅgasya ca rājyasya hrāsavṛddhisamañjasam। dūtasāmarthyayogaś ca rāṣṭrasya ca vivardhanam ॥12-59-51॥
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.
arimadhyasthamitrāṇāṃ samyakcoktaṃ prapañcanam। avamardaḥ pratīghātastathaiva ca balīyasām ॥12-59-52॥
A proper and thorough explanation has been given regarding enemies, neutrals, and friends, as well as the oppression and resistance by the powerful.
vyavahāraḥ susūkṣmaś ca tathā kaṇṭakaśodhanam। śamo vyāyāmayogaś ca yogo dravyasya sañcayaḥ ॥12-59-53॥
Conduct is very subtle, as is the removal of thorns; tranquility, exercise, and the union are the accumulation of substance.
abhṛtānāṃ ca bharaṇaṃ bhṛtānāṃ cānvavekṣaṇam। arthakāle pradānaṃ ca vyasaneṣvaprasaṅgitā ॥12-59-54॥
One should provide maintenance to those not maintained, supervise those who are maintained, give at the time of need, and remain unattached in adversities.
tathā rājaguṇāścaiva senāpatiguṇāśca ye। kāraṇasya ca kartuśca guṇadoṣāstathaiva ca ॥12-59-55॥
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.
duṣṭeṅgitaṃ ca vividhaṃ vṛttiścaivānujīvinām। śaṅkitatvaṃ ca sarvasya pramādasya ca varjanam ॥12-59-56॥
One should avoid evil gestures and various behaviors of dependents, be wary of everyone, and shun negligence.
alabdhalipsā labdhasya tathaiva ca vivardhanam। pradānaṃ ca vivṛddhasya pātrebhyo vidhivattathā ॥12-59-57॥
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.
visargo'rthasya dharmārtham arthārthaṃ kāmahetunā। caturtho vyasanāghāte tathaivātrānuvarṇitaḥ ॥12-59-58॥
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.
krodhajāni tathogrāṇi kāmajāni tathaiva ca। daśoktāni kuruśreṣṭha vyasanānyatra caiva ha ॥12-59-59॥
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.
mṛgayākṣās tathā pānaṃ striyaś ca bharatarṣabha। kāma-jāny āhur ācāryāḥ proktāniha svayambhuvā ॥12-59-60॥
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).
vākpāruṣyaṃ tathogratvaṃ daṇḍapāruṣyameva ca। ātmano nigrahastyāgo'thārthadūṣaṇameva ca ॥12-59-61॥
Harshness in speech, fierceness, severity in punishment, self-restraint, renunciation, and corruption of meaning—these are described here.
yantrāṇi vividhānyeva kriyāsteṣāṃ ca varṇitāḥ। avamardaḥ pratīghātaḥ ketanānāṃ ca bhañjanam ॥12-59-62॥
Various kinds of devices and their operations are described here, including the crushing, resistance, and breaking of standards (banners).
caityadrumāṇāmāmardo rodhaḥkarmāntanāśanam। apaskaro'tha gamanaṃ tathopāsyā ca varṇitā ॥12-59-63॥
The crushing of sacred trees, obstruction, and the destruction of the end of karma; removal, then movement, and thus the worshipped one is described.
paṇavānakashaṅkhānāṃ bherīṇāṃ ca yudhāṃ vara| upārjanaṃ ca dravyāṇāṃ paramarma ca tāni ṣaṭ ॥12-59-64॥
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).
labdhasya ca praśamanaṃ satāṃ caiva hi pūjanam। vidvadbhirekībhāvaśca prātarhomavidhijñatā ॥12-59-65॥
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.
maṅgalālambhanaṃ caiva śarīrasya pratikriyā। āhārayojanaṃ caiva nityamāstikyameva ca ॥12-59-66॥
Auspicious support, the body's response, proper food arrangement, and constant faith are essential.
ekena ca yathottheyaṃ satyatvaṃ madhurā giraḥ। utsavānāṃ samājānāṃ kriyāḥ ketanajāstathā ॥12-59-67॥
Truthfulness and sweet words as they arise from one person; likewise, the actions of festivals and assemblies are produced by banners.
pratyakṣā ca parokṣā ca sarvādhikaraṇeṣu ca। vṛttirbharataśārdūla nityaṃ caivānvavekṣaṇam ॥12-59-68॥
O best of the Bharatas, direct and indirect perception, and investigation should always be applied in all contexts.
adaṇḍyatvaṃ ca viprāṇāṃ yuktyā daṇḍanipātanam| anujīvisvajātibhyo guṇeṣu parirakṣaṇam ॥12-59-69॥
Not punishing Brāhmaṇas, but inflicting punishment with reason; protecting dependents and members of one's own caste in their virtues.
rakṣaṇaṃ caiva paurāṇāṃ svarāṣṭrasya vivardhanam। maṇḍalasthā ca yā cintā rājandvādaśarājikā ॥12-59-70॥
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.
dvāsaptatimatīścaiva proktā yā ca svayambhuvā। deśajātikulānāṃ ca dharmāḥ samanuvarṇitāḥ ॥12-59-71॥
The seventy-two opinions declared by Svayambhū, as well as the duties pertaining to regions, castes, and families, have all been fully described.
dharmaś cārthaś ca kāmaś ca mokṣaś cātrānuvarṇitaḥ। upāyaś cārthalipsā ca vividhā bhūridakṣiṇāḥ ॥12-59-72॥
Here are described righteousness, wealth, desire, and liberation; also the means, the desire for wealth, and various abundant gifts.
mūlakarmakriyā cātra māyā yogaśca varṇitaḥ। dūṣaṇaṃ srotasāmatra varṇitaṃ ca sthirāmbhasām ॥12-59-73॥
Here, the root actions, activities, illusion, and union are described. Also described here are the defects of the channels and of stable waters.
yairyairupāyair lokaś ca na caled āryavartmanaḥ। tat sarvaṃ rājaśārdūla nītiśāstre'nuvarṇitam ॥12-59-74॥
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.
etat-kṛtvā śubhaṃ śāstraṃ tataḥ sa bhagavān prabhuḥ। devān uvāca saṃhṛṣṭaḥ sarvān śakra-purogamān ॥12-59-75॥
After completing this auspicious teaching, the venerable lord joyfully addressed all the gods, led by Indra.
upakārāya lokasya trivargasthāpanāya ca। navanītaṃ sarasvatyā buddhireṣā prabhāvitā ॥12-59-76॥
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.
daṇḍena sahitā hyeṣā lokarakṣaṇakārikā। nigrahānugraharatā lokānanu cariṣyati ॥12-59-77॥
Indeed, this agent of protecting the world, accompanied by discipline, devoted to both restraint and favor, will act towards the people.
daṇḍena nīyate ceyaṃ daṇḍaṃ nayati cāpyuta। daṇḍanītiriti proktā trīṃllokānanuvartate ॥12-59-78॥
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.
ṣāḍguṇyaguṇasāraiṣā sthāsyatyagre mahātmasu। mahattvāttasya daṇḍasya nītirvispaṣṭalakṣaṇā ॥12-59-79॥
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.
nayacāraś ca vipulo yena sarvam idaṃ tatam। āgamaś ca purāṇānāṃ maharṣīṇāṃ ca sambhavaḥ ॥12-59-80॥
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.
tīrthavaṃśaś ca vaṃśaś ca nakṣatrāṇāṃ yudhiṣṭhira। sakalaṃ cāturāśramyaṃ cāturhotraṃ tathaiva ca ॥12-59-81॥
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.
cāturvarṇyaṃ tathaivātra cāturvedyaṃ ca varṇitam। itihāsopavedāśca nyāyaḥ kṛtsnaśca varṇitaḥ ॥12-59-82॥
Here, the system of four varṇas, the four Vedas, the histories, the subsidiary Vedas, and the entire system of logic have all been described.
tapo jñānamahiṃsā ca satyāsatye nayaḥ paraḥ। vṛddhopasevā dānaṃ ca śaucamutthānameva ca ॥12-59-83॥
Austerity, knowledge, non-violence, supreme conduct in truth and untruth, service to elders, charity, purity, and diligence are extolled as virtues.
sarvabhūtānukampā ca sarvam atropavarṇitam। bhuvi vācyogataṃ yac ca tac ca sarvaṃ samarpitam ॥12-59-84॥
Compassion for all beings and everything described here; whatever has been spoken on earth, all that has been offered.
tasmin paitāmahe śāstre pāṇḍava etad asaṃśayam। dharmārthakāmamokṣāś ca sakalā hy atra śabditāḥ ॥12-59-85॥
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.
tatastāṃ bhagavānnītiṃ pūrvaṃ jagrāha śaṅkaraḥ। bahurūpo viśālākṣaḥ śivaḥ sthāṇurumāpatiḥ ॥12-59-86॥
Then Śaṅkara, the revered one, accepted that conduct as before. Śiva, the many-formed, wide-eyed, steadfast husband of Umā.
yugānām āyuṣo hrāsaṃ vijñāya bhagavān śivaḥ। sañcikṣepa tataḥ śāstraṃ mahārthaṃ brahmaṇā kṛtam ॥12-59-87॥
Recognizing the decreasing lifespan in the ages, the revered Śiva then condensed the scripture of great significance, which had been composed by Brahmā.
vaiśālākṣam iti proktaṃ tad indraḥ pratyapadyata। daśādhyāya-sahasrāṇi subrahmaṇyo mahātapāḥ ॥12-59-88॥
Indra accepted what was called 'Vaiśālākṣa'. Subrahmaṇya, the great ascetic, (studied or composed) ten thousand chapters.
bhagavān api tac chāstraṃ sañcikṣepa puraṃdaraḥ। sahasraiḥ pañcabhiḥ tāta yad uktaṃ bāhudantakam ॥12-59-89॥
O dear one, Indra also summarized that treatise, which was said up to Bāhudanta, in five thousand verses.
adhyāyānāṃ sahasraistu tribhireva bṛhaspatiḥ। sañcikṣepeśvaro buddhyā bārhaspatyaṃ taducyate ॥12-59-90॥
Bṛhaspati, the lord, condensed the teachings found in thousands of chapters into just three, and this is called the Bārhaspatya teaching.
adhyāyānāṃ sahasreṇa kāvyaḥ saṅkṣepam abravīt। tac chāstram amita-prajñaḥ yogācāryo mahātapāḥ ॥12-59-91॥
Kāvya composed a summary in a thousand chapters. That treatise, created by the teacher of yoga, the great ascetic of boundless wisdom.
evaṃ lokānurodhena śāstram etan maharṣibhiḥ। saṅkṣiptam āyur vijñāya martyānāṃ hrāsi pāṇḍava ॥12-59-92॥
O Pāṇḍava, thus, at the request of people, the great sages abridged this treatise, having understood the decline in the lifespan of mortals.
atha devāḥ samāgamya viṣṇumūcuḥ prajāpatim। eko yo'rhati martyebhyaḥ śraiṣṭhyaṃ taṃ vai samādiśa ॥12-59-93॥
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."
tataḥ sañcintya bhagavān devo nārāyaṇaḥ prabhuḥ। taijasaṃ vai virajasaṃ so'sṛjan mānasaṃ sutam ॥12-59-94॥
Then, after deep contemplation, the illustrious Lord Nārāyaṇa created a radiant and passionless son from his mind.
virajāstu mahābhāga vibhutvaṃ bhuvi naicchata। nyāsāyaivābhavadbuddhiḥ praṇītā tasya pāṇḍava ॥12-59-95॥
But Virajā, O greatly fortunate one, did not desire sovereignty on earth; his mind was directed only towards renunciation, O Pāṇḍava.
kīrtimāṃs tasya putro 'bhūt so 'pi pañcātigo 'bhavat। kardamas tasya ca sutaḥ so 'py atapyan mahattapaḥ ॥12-59-96॥
His son, possessed of fame, was born and he too surpassed five generations. Kardama, his son, also performed great penance.
prajāpateḥ kardamasya anaṅgo nāma vai sutaḥ। prajānāṃ rakṣitā sādhur daṇḍanītiviśāradaḥ ॥12-59-97॥
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.
anaṅgaputro'tibalo nītimānadhigamya vai। abhipede mahīrājyamathe'ndriyavaśo'bhavat ॥12-59-98॥
The son of Ananga, who was very strong and wise, attained the earthly kingdom; but then he came under the sway of his senses.
mṛtyostu duhitā rājan sunīthā nāma mānasī। prakhyātā triṣu lokeṣu yā sā venam ajījanat ॥12-59-99॥
O king, Sunīthā, the mind-born and renowned daughter of Death, who is famous in the three worlds, gave birth to Vena.
taṃ prajāsu vidharmāṇaṃ rāga-dveṣa-vaśānugam। mantra-pūtaiḥ kuśair jaghnur ṛṣayo brahmavādinaḥ ॥12-59-100॥
The sages, speakers of Brahman, struck him—who was unrighteous among beings and subject to attachment and aversion—using kuśa grass purified by mantras.
mamanthur dakṣiṇaṃ corum ṛṣayas tasya mantrataḥ। tato'sya vikṛto jajñe hrasvāṅgaḥ puruṣo bhuvi॥12-59-101॥
The sages, by their mantra, churned his right thigh, and from it was born a deformed, short-limbed man on earth.
dagdhasthāṇu-pratīkāśo raktākṣaḥ kṛṣṇamūrdhajaḥ। niṣīdetyevamūcus tam ṛṣayo brahmavādinaḥ॥12-59-102॥
He, resembling a burnt pillar, with red eyes and black hair, was addressed by the sages who spoke of Brahman, saying to him, "Sit."
tasmānniṣādāḥ sambhūtāḥ krūrāḥ śailavanāśrayāḥ। ye cānye vindhyanilayā mlecchāḥ śatasahasraśaḥ ॥12-59-103॥
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.
bhūyo'sya dakṣiṇaṃ pāṇiṃ mamanthus te maharṣayaḥ। tataḥ puruṣa utpanno rūpeṇendra ivāparaḥ ॥12-59-104॥
Again, those great sages churned his right hand; then another man arose, in form like Indra.
kavacī baddhanistriṃśaḥ saśaraḥ saśarāsanaḥ। vedavedāṅgaviccai̱va dhanurvede ca pāragaḥ ॥12-59-105॥
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.
taṃ daṇḍanītiḥ sakalā śritā rājannarottamam। tataḥ sa prāñjalirvainyo maharṣīṃstānuvāca ha ॥12-59-106॥
O king, the entire science of punishment resorted to him, the best among men. Then Vainya, with joined palms, spoke to those great sages.
susūkṣmā me samutpannā buddhirdharmārthadarśinī। anayā kiṃ mayā kāryaṃ tanme tattvena śaṃsata ॥12-59-107॥
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.
yan māṃ bhavanto vakṣyanti kāryam arthasamanvitam। tad ahaṃ vai kariṣyāmi nātra kāryā vicāraṇā ॥12-59-108॥
Whatever purposeful action you instruct me to do, I will certainly carry out; there is no need for any deliberation here.
tamūcuratha devāste te caiva paramarṣayaḥ। niyato yatra dharmo vai tamaśaṅkaḥ samācara ॥12-59-109॥
Then the gods and those supreme sages said to him: 'Where dharma is established, perform that without any doubt.'
priyāpriye parityajya samaḥ sarveṣu jantuṣu। kāmakrodhau ca lobhaṃ ca mānaṃ cotsṛjya dūrataḥ ॥12-59-110॥
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.
yaś ca dharmāt pravicalel loke kaś cana mānavaḥ। nigrahyaḥ te sa bāhubhyām śaśvat dharmam avekṣataḥ॥12-59-111॥
Any human in the world who deviates from dharma should be restrained by you with your arms, always keeping dharma in view.
pratijñāṃ cādhirohasva manasā karmaṇā girā। pālayiṣyāmyahaṃ bhaumaṃ brahma ityeva cāsakṛt ॥12-59-112॥
Take the vow and embrace it with mind, action, and speech. I will continually protect the earthly Brahman in this way.
yaś cātra dharmanīty ukto daṇḍanītivyapāśrayaḥ। tam aśaṅkaḥ kariṣyāmi svavaśo na kadācana॥12-59-113॥
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.
adaṇḍyā me dvijāśceti pratijānīṣva cābhibho। lokaṃ ca saṅkarātkṛtsnātt rātāsmīti parantapa ॥12-59-114॥
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).
vainyas tatas tān uvāca devān ṛṣipurogamān। brāhmaṇā me sahāyāś ced evam astu surarṣabhāḥ ॥12-59-115॥
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.'
evam astv iti vainyas tu tair ukto brahmavādibhiḥ. purodhāś cābhavat tasya śukro brahmamayo nidhiḥ ॥12-59-116॥
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.
mantriṇo vālakhiḷyās tu sārasvatyo gaṇo hy abhūt। maharṣir bhagavān gargas tasya sāṃvatsaro 'bhavat॥12-59-117॥
The ministers were the Vālakhiḷya sages, and the group belonged to Sarasvatī. The great sage, the venerable Garga, became his Sāṃvatsara.
ātmanāṣṭama ityeva śrutireṣā parā nṛṣu। utpannau bandinau cāsya tatpūrvau sūtamāgadhau ॥12-59-118॥
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.
samatāṃ vasudhāyāś ca sa samyag upapādayat। vaiṣamyaṃ hi paraṃ bhūmer āsīd iti ha naḥ śrutam ॥12-59-119॥
He established equality on the earth; for we have heard that previously there was great inequality on the earth.
sa viṣṇunā ca devena śakreṇa vibudhaiḥ saha। ṛṣibhiś ca prajāpālye brahmaṇā cābhiṣecitaḥ ॥12-59-120॥
He was anointed by Viṣṇu, the god Śakra, the wise gods, together with the sages, and by Brahmā for the protection of beings.
taṃ sākṣātpṛthivī bheje ratnānyādāya pāṇḍava। sāgaraḥ saritāṃ bhartā himavāṃścācalottamaḥ ॥12-59-121॥
O Pāṇḍava, the earth herself directly sent him gems. The ocean, the supporter of rivers, and Himavat, the best of mountains, also (did so).
śakraś ca dhanam akṣayyaṃ prādāt tasya yudhiṣṭhira। rukmaṃ cāpi mahāmeruḥ svayaṃ kanakaparvataḥ ॥12-59-122॥
Indra gave inexhaustible wealth to Yudhishthira. The great Meru, the golden mountain, himself also gave gold.
yakṣa-rākṣasa-bhartā ca bhagavān naravāhanaḥ। dharme cārthe ca kāme ca samarthaṃ pradadau dhanam ॥12-59-123॥
The venerable Naravāhana, lord of yakṣas and rākṣasas, gave wealth to those capable in dharma, artha, and kāma. 12-59-123.
hayā rathāś ca nāgāś ca koṭiśaḥ puruṣās tathā। prādurbabhūvur vainyasya cintanād eva pāṇḍava ॥ na jarā na ca durbhikṣaṃ nādhayo vyādhayas tathā ॥12-59-124॥
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.
sarīsṛpebhyaḥ stenebhyo na cānyonyātkadācana। bhayam utpadyate tatra tasya rājño'bhirakṣaṇāt ॥12-59-125॥
There, due to the king's protection, there is never any fear from reptiles, thieves, or from one another.
teneyaṃ pṛthivī dugdhā sasyāni daśa sapta ca। yakṣarākṣasanāgaiścāpīpsitaṃ yasya yasya yat ॥12-59-126॥
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.
tena dharmottaraś cāyaṃ kṛto loko mahātmanā। rañjitāś ca prajāḥ sarvās tena rājeti śabdyate ॥12-59-127॥
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)
brāhmaṇānāṃ kṣatatrāṇāttataḥ kṣatriya ucyate। prathitā dhanataśceyaṃ pṛthivī sādhubhiḥ smṛtā ॥12-59-128॥
A Kṣatriya is so called because he protects the Brāhmaṇas from harm. This earth is renowned among the virtuous as a source of wealth.
sthāpanaṃ cākarod viṣṇuḥ svayam eva sanātanaḥ। nātivartiṣyate kaścid rājaṃs tvām iti pārthiva ॥12-59-129॥
The eternal Viṣṇu himself established (this), and, O king, thus no one will surpass you, O ruler.
tapasā bhagavān viṣṇur āviveśa ca bhūmipam। devavat naradevānāṃ namate yat jagan nṛpa ॥12-59-130॥
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.
daṇḍanītyā ca satataṃ rakṣitaṃ taṃ nareśvara। nādharṣayattataḥ kaściccāranityācca darśanāt ॥12-59-131॥
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.
ātmanā karaṇaiścaiva samasyeha mahīkṣitaḥ। ko heturyadvaśe tiṣṭhelloko daivādṛte guṇāt ॥12-59-132॥
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?
viṣṇor-lalāṭāt kamalaṃ sauvarṇam abhavat tadā। śrīḥ sambhūtā yato devī patnī dharmasya dhīmataḥ॥12-59-133॥
A golden lotus sprang from Viṣṇu's forehead; from it arose Śrī, the goddess, who became the wise Dharma's wife.
śriyaḥ sakāśād arthaś ca jāto dharmeṇa pāṇḍava। atha dharmas tathaivārthaḥ śrīś ca rājye pratiṣṭhitā ॥12-59-134॥
O Pāṇḍava, wealth is born from fortune through righteousness. Then, in the kingdom, righteousness, wealth, and fortune are all established.
sukṛtasya kṣayāccaiva svarlokād etya medinīm। pārthivo jāyate tāta daṇḍanīti-vaśānugaḥ ॥12-59-135॥
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.
mahatvena ca saṁyukto vaiṣṇavena naro bhuvi। buddhyā bhavati saṁyukto māhātmyaṁ cādhigacchati ॥12-59-136॥
A person who, by virtue of greatness and association with a Vaiṣṇava, is united on earth through wisdom, attains greatness and glory.
sthāpanām atha devānāṃ na kaścid ativartate। tiṣṭhati ekasya ca vaśe taṃ ca edaṃ anuvidhīyate॥12-59-137॥
No one transgresses the established order of the gods; it remains under the control of one, and all follow that.
śubhaṃ hi karma rājendra śubhatvāyopakalpate। tulyasyaikasya yasyāyaṃ loko vacasi tiṣṭhati ॥12-59-138॥
O King, an auspicious action indeed leads to auspiciousness. The world abides by the word of one who is impartial.
yo hy asya mukham adrākṣīt somya so'sya vaśānugaḥ। subhagaṃ cārthavantaṃ ca rūpavantaṃ ca paśyati ॥12-59-139॥
O gentle one, whoever has seen his face becomes obedient to him and sees him as fortunate, wealthy, and handsome.
tato jagati rājendra satataṃ śabditaṃ budhaiḥ। devāś ca naradevāś ca tulyā iti viśāṃ pate ॥12-59-140॥
Then, O king of kings, the wise constantly declared in the world: 'The gods and the kings are equal,' O lord of the people.
etat te sarvam ākhyātam mahattvaṃ prati rājasu। kārtsnyena bharataśreṣṭha kim anyad iha vartatām ॥12-59-141॥
O best of the Bharatas, all this concerning the greatness among kings has been told to you in its entirety; what else remains here?
