SECTION V
(Lokapala Sabhakhayana Parva)
"Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science, possessing
a complete knowledge of the six Angas (viz., pronunciation, grammar,
prosody, explanation of basic terms, description of religious rites, and
astronomy). He was a perfect master in reconciling contradictory texts
and differentiating in applying general principles to particular cases,
as also in interpreting contraries by reference to differences in
situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned,
proficient in distinguishing inferior things from superior ones, skilled
in drawing inference from evidence, competent to judge of the correctness
or incorrectness of syllogistic statements consisting of five
propositions. He was capable of answering successively Vrihaspati himself
while arguing, with definite conclusions properly framed about religion,
wealth, pleasure and salvation, of great soul and beholding this whole
universe, above, below, and around, as if it were present before his
eyes. He was master of both the Sankhya and Yoga systems of philosophy,
ever desirous of humbling the celestials and Asuras by fomenting quarrels
among them, conversant with the sciences of war and treaty, proficient in
drawing conclusions by judging of things not within direct ken, as also
in the six sciences of treaty, war, military campaigns, maintenance of
posts against the enemy and stratagems by ambuscades and reserves. He was
a thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course, of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And the
celestial Rishi of immeasurable splendour, endued with great energy was
accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies a
befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus worshipped
by the Pandavas and the great Rishis, Narada possessing a complete
mastery over the Vedas, said unto Yudhishthira the following words
bearing upon religion, wealth, pleasures and salvation.
"Narada said--'Is the wealth you are earning being spent on proper
objects? Doth your mind take pleasure in virtue? Art you enjoying the
pleasures of life? Doth not your mind sink under their weight? O chief of
men, continuest you in the noble conduct consistent with religion and
wealth practised by your ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest you religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O you foremost of victorious men ever devoted to the
good of all, conversant as you are with the timeliness of everything,
followest you religion, wealth, pleasure and salvation dividing your time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost you attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest you also, after a survey of your own strength and weakness, the
fourteen possessions of your foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest you to the eight occupations (of
agriculture, trade, &c), having examined, O you foremost of victorious
monarchs, your own and your enemy's means, and having made peace with thy
enemies? O bull of the Bharata race, your seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of your foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by your trusted spies in
disguise, by thyself or by your ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest you peace and makest
thou war at proper times? Observest you neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast you made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, your ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are your foes unable to injure it? Thou hast not become
the slave of sleep? Wakest you at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what you shouldst do and what you shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over your kingdom?
Commencest you soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of your sight? They do not fear to approach
thee? Achievest you your measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by you and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are your forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king's son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest you to know everything about the eighteen Tirthas of the foe and
fifteen of your own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest you all your enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of your daily rites before the sacred fire, and doth he
remind you in proper time as to when your homa should be performed? Is
the astrologer you hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast you appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest you not your people with cruel and
severe punishment? And, O bull of the Bharata race, do your ministers rule
thy kingdom under your orders? Do your ministers ever slight you like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of your forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of your army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest you to your troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest you that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for your sake? I hope no
single individual of passions uncontrolled is ever permitted by you to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from you a little more regard, and an increase of food and
pay? I hope you rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost you support, O bull in the Bharata race, the
wives and children of men that have given their lives for you and have
been distressed on your account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought your shelter, having been vanquished in battle? O lord of Earth,
art you equal unto all men, and can every one approach you without
fear, as if you wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against your foe when you hearest that he is in
distress? O subjugator of all foes beginnest you your march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions you hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without your enemy's knowledge? O son of Pritha, seekest you to conquer
thy incensed foes that are slaves to their passions, having first
conquered your own soul and obtained the mastery over your own senses?
Before you marchest out against your foes, dost you properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest you out against your enemies,
having first strengthened your own kingdom? And having gone out against
them, exertest you to the utmost to obtain victory over them? And having
conquered them, seekest you to protect them with care? Are your army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against your enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest your foes without regarding their seasons of reaping and of
famine? O king, I hope your servants and agents in your own kingdom and in
the kingdoms of your foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by you to look after your food, the robes you wearest and the
perfumes you usest. I hope, O king, your treasury, barns, stables
arsenals, and women's apartments, are all protected by servants devoted
to you and ever seeking your welfare. I hope, O monarch, you protectest
first thyself from your domestic and public servants, then from those
servants of your relatives and from one another. Do your servants, O king,
ever speak to you in the forenoon regarding your extravagant expenditure
in respect of your drinks, sports, and women? Is your expenditure always
covered by a fourth, a third or a half of your income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by you in looking after your income and expenditure, always
appraise you every day in the forenoon of your income and expenditure?
Dismissest you without fault servants accomplished in business and
popular and devoted to your welfare? O Bharata, dost you employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest you in your business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in your kingdom contented. Are large tanks and
lakes constructed all over your kingdom at proper distances, without
agriculture being in your realm entirely dependent on the showers of
heaven? Are the agriculturists in your kingdom wanting in either seed or
food? Grantest you with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of your people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit your kingdom by working in union with one another? For the
protection of your city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under your supervision and sway? Are thieves and robbers that sack thy
town pursued by your police over the even and uneven parts of your kingdom?
Consolest you women and are they protected in your realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest you in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest you of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest you thyself to your people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by your side to protect your person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to you and
those that you likest not? O son of Pritha, seekest you to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after your health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride you failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought your shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by your foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst your foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for your sake, commanded by thee? Dost you worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost you carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in your presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest you unto your relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest you ever grief or anger in any one? Do priests capable of
granting you auspicious fruits ever stand by your side? O sinless one,
are your inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one's renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by your ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope your ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, your ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost you keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath your study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?
"Vaisampayana continued,--After the Rishi had finished, Yudhishthira
asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?"
"The Rishi answered,--"The Vedas are said to bear fruit when he that hath
studied them performeth the Agnihotra and other sacrifices. Wealth is
said to bear fruit when he that hath it enjoyeth it himself and giveth it
away in charity. A wife is said to bear fruit when she is useful and when
she beareth children. Knowledge of the Sastras is said to bear fruit when
it resulteth in humility and good behaviour."
"Vaisampayana continued,--The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,-"Do the officers of thy
government, O king, that are paid from the taxes levied on the community,
take only their just dues from the merchants that come to your territories
from distant lands impelled by the desire of gain? Are the merchants, O
king, treated with consideration in your capital and kingdom, capable of
bringing their goods thither without being deceived by the false pretexts
of (both the buyers and the officers of government)?
Listenest you always, O monarch, to the words, fraught with instructions
in religion and wealth, of old men acquainted with economic doctrines?
Are gifts of honey and clarified butter made to the Brahmanas intended
for the increase of agricultural produce, of kine, of fruits and flowers,
and for the sake of virtue? Givest you always, O king, regularly unto
all the artisans and artists employed by you the materials of their
works and their wages for periods not more than four months? Examinest
thou the works executed by those that are employed by thee, and
applaudest you them before good men, and rewardest you them, having
shewn them proper respect? O bull of the Bharata race, followest you the
aphorisms (of the sage) in respect of every concern particularly those
relating to elephants, horses, and cars? O bull of the Bharata race, are
the aphorisms relating to the science of arms, as also those that relate
to the practice of engines in warfare--so useful to towns and fortified
places, studied in your court? O sinless one, are you acquainted with all
mysterious incantations, and with the secrets of poisons destructive of
all foes? Protectest you your kingdom from the fear of fire, of snakes
and other animals destructive of life, of disease, and Rakshasas? As
acquainted you are with every duty, cherishest you like a father, the
blind, the dumb, the lame, the deformed, the friendless, and ascetics
that have no homes. Hast you banished these six evils, O monarch, viz.,
sleep, idleness, fear, anger, weakness of mind, and procrastination?'
"Vaisampayana continued,--The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the monarch
said unto Narada of celestial form,--"I shall do all that you hast
directed, for my knowledge hath expanded under your advice!' Having said
this the king acted conformably to that advice, and gained in time the
whole Earth bounded by her belt of seas. Narada again spoke,
saying,--"That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).'"
--------------------END OF PARVA 2 : UPA-PARVA 5 ---------------------
