12.064
Library: An ancient conversation between King Mandhata and Indra regarding importance of kingly duties.
Bhīṣma said:
O Pāṇḍava, the duties of the four āśramas and the duties of the castes, as well as those even above the guardians of the worlds, are established in the kṣatriya order.
O best of the Bharatas, all these dharmas are established in the kṣātra (warrior) dharma in the world of living beings, without desire for reward.
The dharma of those living in hermitages, which is not directly perceived and has many approaches, is described as eternal only through scriptures.
Some others, using virtuous words, assert certainty about the world; but, not knowing the certainty of dharmas, they delight in unprecedented matters.
The dharma that is directly experienced, brings the greatest happiness, is self-evident, unwavering, and benefits all people, is established among the kṣatriyas.
O Yudhiṣṭhira, among Brāhmaṇas established in the stages of dharma, as in ancient times the tradition of enumeration of the three classes was known, here in royal duties, there is an unparalleled example among people by their good conduct.
O King, as it was quoted to you, in ancient times many heroic kings went to Viṣṇu, the greatly powerful Nārāyaṇa, lord of all beings, master and god, for guidance on the science of punishment.
Long ago, in the hermitage, each king, having considered his own actions, stood attentively as examples were discussed.
The Sādhyas, Vasus, Aśvins, Rudras, and all the hosts of the Maruts—the gods—were created in ancient times by the primordial deity; the perfected beings also uphold righteousness and the warrior order.
Here, I will tell you the decision regarding dharma and artha. When the boundaries were destroyed and the Dānava Ikāyana prevailed, there was a powerful king named Māndhātā, O king of kings.
Once, the ruler of the earth performed a sacrifice wishing to behold the god Nārāyaṇa, who is eternal, without beginning, middle, or end.
King Māndhātā, the foremost among kings, reverently bowed his head to the feet of the great-souled Viṣṇu during the sacrifice.
Assuming the form of Viṣṇu, Indra made himself visible. Surrounded by noble kings, he worshipped the Lord.
O greatly radiant one, this great dialogue between him, the assembly of kings, and the great-souled one was addressed to Viṣṇu.
Indra said:
O best among the upholders of dharma, what is to be desired? You wish to see that immeasurable one, Nārāyaṇa, who possesses infinite māyā, unlimited strength and energy, the original and ancient deity.
That god of universal form cannot be seen by me, nor even directly by Brahmā. But those other desires that dwell in your heart, O king, I shall grant you, for you are indeed the king among mortals.
Because you are established in truth, devoted to dharma, self-controlled, heroic, steadfast in the affection of the gods, intelligent, devoted, and endowed with supreme faith, therefore I grant you the boon you desire.
Māndhāta said:
Certainly, O revered one, I will see the primordial god after bowing my head in reverence. Renouncing pleasures, truly desiring righteousness, I wish to go to the forest and follow the righteous path esteemed by the world.
From the vast and immeasurable dharma of the warrior, worlds have been attained and one's own fame established. As for that dharma which has originated from the primordial deity and is the eldest among the worlds, I do not know how to perform it.
Indra said:
If you act as one who is not a warrior and devoted to unrighteousness, you will attain the highest state only if you remain vigilant. The kṣatriya's duty indeed originated from the primordial deity; all other duties arose later as remnants.
The other duties are created and are both finite and infinite, well-established and marked by the kṣatriya-dharma. All duties are included in this dharma; therefore, this dharma is considered the best.
In ancient times, the gods and sages of immeasurable energy were all protected by Viṣṇu, who, by the law of the warrior, subdued their enemies through his actions.
If the Lord, the immeasurable possessor of wealth, did not destroy all the enemies, then neither Brahmins, nor the creator of the worlds, nor true dharmas, nor original dharmas would exist.
This earth should not be conquered by force; formerly, even the greatest of gods was immeasurable if (so). If Brahman were destroyed, then the fourfold caste system and the duties of the four āśramas—all of these would cease to exist.
The dharmas have been seen in a hundred ways by the eternal, and by the kṣatriya dharma they have been set forth again. In every age, indeed, the original dharmas are set forth; they say that the kṣatriya dharma is the eldest in the world.
Self-sacrifice, compassion for all beings, knowledge of the world, liberation, and protection, as well as the liberation of the distressed and afflicted, are found in the kṣatriya dharma of kings.
Those who lack restraint and are driven by desire and anger, fearing the king, do not incur sin. The noble and others endowed with all virtues and good conduct practice righteous dharma.
All beings in the world move about under the protection of kings, according to their characteristic duties, just as sons are cared for; there is no doubt about this.
The kṣatriya order is supreme over all dharmas, the eldest among the worlds, eternal and perpetual, extending up to and including the imperishable, and is present everywhere, facing all directions.
