12.259
Yudhishthira said.
How should a king protect his subjects without oppressing them in any way? I ask you, O grandsire, best among the virtuous, please tell me that.
Bhīṣma said.
Here too, an ancient story is told: the conversation between Dyumatsena and King Satyavat.
It was heard by us that, without being prompted, he uttered the name 'Satyavan'. When they were being led away for execution, it was solely by the father's command.
Dharma may turn into adharma, and adharma into dharma. Sometimes, killing may be considered dharma, but this should not be so.
Dyumatsena said.
If killing were considered righteousness, then what could ever be called righteousness? If robbers are not slain, there would be a confusion of true lineage.
If in the Kali age this idea of 'mine' and 'not his' did not arise, worldly conduct would not exist at all; if you know otherwise, tell us.
Satyavan said.
All three classes should be bound by the Brāhmaṇa; among those bound by the noose of dharma, few will deviate.
The twice-born should inform the king about any one among them who serves but does not listen to him, saying: "This one does not listen to me"; the king should take note of him.
If the principle is not distinguished, whatever is prescribed in the scripture is to be done; otherwise, it leads to destruction. Actions must be performed only after due examination, and the science of ethics should be followed according to the prescribed rules.
The king, in punishing robbers, often destroys even the innocent. When a man is slain by another who has done wrong, his wife, mother, father, and son are also killed. Therefore, the king should judge carefully.
Sometimes even a wicked man acquires good character, and likewise, from the good, unworthy offspring may be born from the wicked.
Root destruction should not be done; this is not the eternal dharma. Even so, atonement is prescribed only by killing.
Those possessing harmful wealth should not be afflicted by agitation, binding, disfigurement, or capital punishment.
When the priests or those seeking refuge would approach you, saying, "O Brahman, we will not commit sin again," thus they spoke.
At that time, those who are worthy of renunciation should do so—this is the king's decree. A shaven-headed brāhmaṇa, bearing a staff and deer skin, is entitled to wear a garment.
Greater persons, when a greater offence is committed again and again, do not deserve release as they did the first time.
Dyumatsena said.
Wherever and whenever the subjects can be restrained, that is called dharma as long as it is not transgressed.
If destruction were to occur again, everything would be ruined. In former and more ancient times, people were well-governed.
In earlier times, people were gentle, mostly truthful, rarely treacherous, and seldom angry; back then, mere condemnation was considered punishment, and later, punishment became just words.
Previously, there was punishment for theft; now, only the death penalty exists. Yet, even by execution, other people cannot be restrained.
Scripture declares: "There is no robber among men, nor among gods; nor among gandharvas and ancestors. Here, who belongs to whom? No one belongs to anyone."
He who takes a lotus from the cremation ground or a divine image from a piśāca, and among such people, whoever makes an agreement with the ignorant or those whose intellect is ruined.
Satyavan said.
If you cannot protect the virtuous by non-violence, then bring about the end of any past or future being by whatever means of gain.
Dyumatsena said.
Kings perform the highest austerities for the sake of maintaining the world. They do not feel shame before such people, and those who act in the same way also become like them.
The virtuous, even when afraid, do not destroy the wicked out of desire. It is by virtue alone that kings generally govern their subjects.
People always follow the more excellent conduct of the superior. Indeed, humans always follow the conduct of the teacher.
If one, without first composing himself, seeks to compose others, men who are under the sway of their senses in worldly objects will laugh at him.
Anyone who, out of hypocrisy and delusion, does something inappropriate to the king should be restrained by all means; thus, he is turned away from evil.
First, one must restrain oneself; one who controls evil deeds should also punish even close kinsmen who follow, with severe penalties.
Where the evil-doer afflicted does not deserve great suffering, there sins certainly increase and righteousness declines. Thus, the wise brāhmaṇa of compassionate nature investigated this. "12-259-30".
Thus, O dear one, I have been instructed by the former grandfathers, who, out of great compassion, comforted me in the same way.
In the first kalpa, the king enjoyed (full) dharma in the Kṛta Yuga. In the Tretā Yuga, dharma stood on three feet; in the Dvāpara on two; and in the last age, on one foot only.
Thus, when the Kali Yuga arrives, due to the evil conduct of kings, at a particular time, the portion of righteousness will be sixteenfold.
Then, according to the primary procedure, the union of Satyavan should take place. After specifying the lifespan, strength, and time, he should instruct the practice of austerity.
Manu Svāyambhuva said: "Indeed, for the sake of truth, even the greatest reward of righteousness should be abandoned in this world for compassion towards all beings."
