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 said.
Then, in the morning, after rising and performing their morning rituals, the Pāṇḍavas and Yādavas set out in their grand, city-like chariots.
Having arrived at Kurukṣetra and approached the sinless Bhīṣma, he inquired about the pleasant night and went to Gāṅgeya, the foremost of charioteers.
Vyāsa and the other sages, after offering salutations and being welcomed by all, sat down around Bhīṣma, completely surrounding him.
Then Yudhishthira, the king of dharma and of great splendor, after duly honoring and saluting Bhishma with folded hands, spoke.
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.
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.
He is equal in semen, bone, marrow, flesh, and blood; equal in exhalation and inhalation; equal in vital breath and bodily constitution.
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?
How can a single person protect the whole earth filled with heroes, warriors, and noble men? Yet, everyone seeks his favor.
When one person is gracious, the whole world is pleased. When one is disturbed, everyone becomes disturbed—this is certain.
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.
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 said.
O best of men, listen attentively as I explain everything in detail; how the kingdom first arose in the beginning of the Kṛta Yuga.
There was neither kingdom nor king, neither punishment nor punisher; it was by dharma alone that all the subjects protected each other.
O Bhārata, as the men retreated from each other in accordance with righteousness, they experienced great distress; then, delusion overtook them.
O best of men, those humans, having fallen under the sway of delusion and due to confusion in discernment, lost their sense of dharma.
O best of the Bharatas, when discernment is lost, all men, overcome by delusion, fall under the sway of greed.
But, O lord, when men make contact with what is unattained, then indeed another called desire arises there.
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.
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.
When the world of men was overturned, then the Veda was destroyed. From the destruction of the Veda, O king, righteousness too perished.
O tiger among men, when Brahman and dharma were destroyed, the frightened gods, in fear, went to Brahmā for refuge.
All the gods, afflicted by pain, sorrow, and fear, approached your venerable grandsire of the worlds with joined palms and spoke.
O Lord, the eternal Brahman present in the world of men was lost; thus, due to states like greed and delusion, fear entered us.
O Lord of the three worlds, even with the destruction of Brahman, righteousness did not perish. Thereafter, mortals attained equality.
For us mortals, rain falls downward, but for those who cause rain to fall upward, when their rituals ceased, we became doubtful.
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.
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."
Then he composed a hundred out of thousands of chapters from his own intellect, in which dharma, artha, and kāma are all described.
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.
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.
The self, place, time, means, action, assistants, cause, and the sixfold group are considered to arise from policy.
O best of the Bharatas, there are described the three Vedas, philosophy, commerce, the science of governance, and extensive branches of knowledge.
The protection of ministers and the prince is ensured by spies; spies of various means and of different kinds are employed.
O Pāṇḍava, conciliation, gift, division, punishment, and neglect—these five have been entirely declared here.
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.
Union is of various kinds, known as inferior, middling, and excellent; called fear, honor, and wealth, these have been described in their entirety.
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.
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.
Manifestation and non-manifestation, the rod is thus designated. There, manifestation is of eight kinds, but the secret is extensive.
O Pāṇḍava, there are chariots, elephants, horses, and foot-soldiers; also forced laborers, boats, spies, and guides on the road, forming an eightfold group.
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.
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.
One must consider all the qualities of the path and the ground, as well as self-protection, reassurance, and observation of the senses.
There were various imaginative arrangements of men, elephants, chariots, and horses; and battle formations of many kinds and names, displaying wondrous skill in warfare.
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).
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.
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.
By means of fire, poison, disguised agents, persuasion of guild leaders, and by cutting creepers.
By corrupting and causing suspicion among the elephants, and by obstructing the devotee's path and by acquisition.
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.
A proper and thorough explanation has been given regarding enemies, neutrals, and friends, as well as the oppression and resistance by the powerful.
Conduct is very subtle, as is the removal of thorns; tranquility, exercise, and the union are the accumulation of substance.
One should provide maintenance to those not maintained, supervise those who are maintained, give at the time of need, and remain unattached in adversities.
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.
One should avoid evil gestures and various behaviors of dependents, be wary of everyone, and shun negligence.
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.
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.
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.
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).
Harshness in speech, fierceness, severity in punishment, self-restraint, renunciation, and corruption of meaning—these are described here.
Various kinds of devices and their operations are described here, including the crushing, resistance, and breaking of standards (banners).
The crushing of sacred trees, obstruction, and the destruction of the end of karma; removal, then movement, and thus the worshipped one is described.
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).
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.
Auspicious support, the body's response, proper food arrangement, and constant faith are essential.
Truthfulness and sweet words as they arise from one person; likewise, the actions of festivals and assemblies are produced by banners.
O best of the Bharatas, direct and indirect perception, and investigation should always be applied in all contexts.
Not punishing Brāhmaṇas, but inflicting punishment with reason; protecting dependents and members of one's own caste in their virtues.
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.
The seventy-two opinions declared by Svayambhū, as well as the duties pertaining to regions, castes, and families, have all been fully described.
Here are described righteousness, wealth, desire, and liberation; also the means, the desire for wealth, and various abundant gifts.
Here, the root actions, activities, illusion, and union are described. Also described here are the defects of the channels and of stable waters.
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.
After completing this auspicious teaching, the venerable lord joyfully addressed all the gods, led by Indra.
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.
Indeed, this agent of protecting the world, accompanied by discipline, devoted to both restraint and favor, will act towards the people.
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.
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.
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.
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.
Here, the system of four varṇas, the four Vedas, the histories, the subsidiary Vedas, and the entire system of logic have all been described.
Austerity, knowledge, non-violence, supreme conduct in truth and untruth, service to elders, charity, purity, and diligence are extolled as virtues.
Compassion for all beings and everything described here; whatever has been spoken on earth, all that has been offered.
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.
Then Śaṅkara, the revered one, accepted that conduct as before. Śiva, the many-formed, wide-eyed, steadfast husband of Umā.
Recognizing the decreasing lifespan in the ages, the revered Śiva then condensed the scripture of great significance, which had been composed by Brahmā.
Indra accepted what was called 'Vaiśālākṣa'. Subrahmaṇya, the great ascetic, (studied or composed) ten thousand chapters.
O dear one, Indra also summarized that treatise, which was said up to Bāhudanta, in five thousand verses.
Bṛhaspati, the lord, condensed the teachings found in thousands of chapters into just three, and this is called the Bārhaspatya teaching.
Kāvya composed a summary in a thousand chapters. That treatise, created by the teacher of yoga, the great ascetic of boundless wisdom.
O Pāṇḍava, thus, at the request of people, the great sages abridged this treatise, having understood the decline in the lifespan of mortals.
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."
Then, after deep contemplation, the illustrious Lord Nārāyaṇa created a radiant and passionless son from his mind.
But Virajā, O greatly fortunate one, did not desire sovereignty on earth; his mind was directed only towards renunciation, O Pāṇḍava.
His son, possessed of fame, was born and he too surpassed five generations. Kardama, his son, also performed great penance.
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.
The son of Ananga, who was very strong and wise, attained the earthly kingdom; but then he came under the sway of his senses.
O king, Sunīthā, the mind-born and renowned daughter of Death, who is famous in the three worlds, gave birth to Vena.
The sages, speakers of Brahman, struck him—who was unrighteous among beings and subject to attachment and aversion—using kuśa grass purified by mantras.
The sages, by their mantra, churned his right thigh, and from it was born a deformed, short-limbed man on earth.
He, resembling a burnt pillar, with red eyes and black hair, was addressed by the sages who spoke of Brahman, saying to him, "Sit."
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.
Again, those great sages churned his right hand; then another man arose, in form like Indra.
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.
O king, the entire science of punishment resorted to him, the best among men. Then Vainya, with joined palms, spoke to those great sages.
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.
Whatever purposeful action you instruct me to do, I will certainly carry out; there is no need for any deliberation here.
Then the gods and those supreme sages said to him: 'Where dharma is established, perform that without any doubt.'
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.
Any human in the world who deviates from dharma should be restrained by you with your arms, always keeping dharma in view.
Take the vow and embrace it with mind, action, and speech. I will continually protect the earthly Brahman in this way.
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.
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).
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.'
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.
The ministers were the Vālakhiḷya sages, and the group belonged to Sarasvatī. The great sage, the venerable Garga, became his Sāṃvatsara.
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.
He established equality on the earth; for we have heard that previously there was great inequality on the earth.
He was anointed by Viṣṇu, the god Śakra, the wise gods, together with the sages, and by Brahmā for the protection of beings.
O Pāṇḍava, the earth herself directly sent him gems. The ocean, the supporter of rivers, and Himavat, the best of mountains, also (did so).
Indra gave inexhaustible wealth to Yudhishthira. The great Meru, the golden mountain, himself also gave gold.
The venerable Naravāhana, lord of yakṣas and rākṣasas, gave wealth to those capable in dharma, artha, and kāma. 12-59-123.
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.
There, due to the king's protection, there is never any fear from reptiles, thieves, or from one another.
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.
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)
A Kṣatriya is so called because he protects the Brāhmaṇas from harm. This earth is renowned among the virtuous as a source of wealth.
The eternal Viṣṇu himself established (this), and, O king, thus no one will surpass you, O ruler.
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.
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.
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?
A golden lotus sprang from Viṣṇu's forehead; from it arose Śrī, the goddess, who became the wise Dharma's wife.
O Pāṇḍava, wealth is born from fortune through righteousness. Then, in the kingdom, righteousness, wealth, and fortune are all established.
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.
A person who, by virtue of greatness and association with a Vaiṣṇava, is united on earth through wisdom, attains greatness and glory.
No one transgresses the established order of the gods; it remains under the control of one, and all follow that.
O King, an auspicious action indeed leads to auspiciousness. The world abides by the word of one who is impartial.
O gentle one, whoever has seen his face becomes obedient to him and sees him as fortunate, wealthy, and handsome.
Then, O king of kings, the wise constantly declared in the world: 'The gods and the kings are equal,' O lord of the people.
O best of the Bharatas, all this concerning the greatness among kings has been told to you in its entirety; what else remains here?
