The Mahabharata
Book 2 Sabha Parva
Kisari Mohan Ganguli
[1883-1896]
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 thou art earning being spent on proper objects?
Doth thy mind take pleasure in virtue? Art thou enjoying the pleasures of life?
Doth not thy mind sink under their weight? O chief of men, continuest thou in
the noble conduct consistent with religion and wealth practised by thy ancestors
towards the three classes of subjects, (viz., good, indifferent, and bad)? Never
injurest thou religion for the sake of wealth, or both religion and wealth for
the sake of pleasure that easily seduces? O thou foremost of victorious men ever
devoted to the good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy 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 thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)? Examinest
thou also, after a survey of thy own strength and weakness, the fourteen possessions
of thy 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 thou to the eight occupations
(of agriculture, trade), having examined, O thou foremost of victorious monarchs,
thy own and thy enemy's means, and having made peace with thy enemies? O bull
of the Bharata race, thy 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 thy 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 thy trusted spies in disguise,
by thyself or by thy ministers? Thou ascertainest, I hope, what thy friends, foes
and strangers are about? Makest thou peace and makest thou war at proper times?
Observest thou neutrality towards strangers and persons that are neutral towards
thee? And, O hero, hast thou 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, thy 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 thy foes unable to injure it? Thou hast not become the slave of sleep?
Wakest thou at the proper time? Conversant with pursuits yielding profit, thinkest
thou, during the small hours of night, as to what thou shouldst do and what thou
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
thy kingdom? Commencest thou soon to accomplish measures of great utility that
are easy of accomplishment? Such measures are never obstructed? Keepest thou the
agriculturists not out of thy sight? They do not fear to approach thee? Achievest
thou thy 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 thee 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 thy 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 thou to know everything about
the eighteen Tirthas of the foe and fifteen of thy own by means of three and three
spies all unacquainted with one another? O slayer of all foes, watchest thou all
thy 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 thy daily rites
before the sacred fire, and doth he remind thee in proper time as to when thy
homa should be performed? Is the astrologer thou 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 thou appointed to high offices ministers
that are guileless and of well conduct for generations and above the common run?
Oppressest thou not thy people with cruel and severe punishment? And, O bull of
the Bharata race, do thy ministers rule thy kingdom under thy orders? Do thy ministers
ever slight thee 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 thy 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 thy army that are skilled in every kind of welfare, are forward,
well-behaved, and endued with prowess? Givest thou to thy troops their sanctioned
rations and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou 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 thy sake? I hope no single individual of passions uncontrolled is ever permitted
by thee 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
thee a little more regard, and an increase of food and pay? I hope thou rewardest
persons of learning and humility, and skill in every kind of knowledge with gifts
of wealth and honour proportionate to their qualifications. Dost thou support,
O bull in the Bharata race, the wives and children of men that have given their
lives for thee and have been distressed on thy account? Cherishest thou, O son
of Pritha, with paternal affection the foe that hath been weakened, or him also
that hath sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without fear, as
if thou 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
thy foe when thou hearest that he is in distress? O subjugator of all foes beginnest
thou thy march when the time cometh, having taken into consideration all the omens
you might see, the resolutions thou hast made, and that the ultimate victory depends
upon the twelve mandalas (such as reserves, ambuscades, 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 thy enemy's
knowledge? O son of Pritha, seekest thou to conquer thy incensed foes that are
slaves to their passions, having first conquered thy own soul and obtained the
mastery over thy own senses? Before thou marchest out against thy foes, dost thou
properly employ the four arts of reconciliation, gift (of wealth) producing disunion,
and application of force? O monarch, goest thou out against thy enemies, having
first strengthened thy own kingdom? And having gone out against them, exertest
thou to the utmost to obtain victory over them? And having conquered them, seekest
thou to protect them with care? Are thy 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 thy enemies after having been well trained by superior
officers? O oppressor of all foes, O great king, I hope thou slayest thy foes
without regarding their seasons of reaping and of famine? O king, I hope thy servants
and agents in thy own kingdom and in the kingdoms of thy foes continue to look
after their respective duties and to protect one another. O monarch, I hope trusted
servants have been employed by thee to look after thy food, the robes thou wearest
and the perfumes thou usest. I hope, O king, thy treasury, barns, stables arsenals,
and women's apartments, are all protected by servants devoted to thee and ever
seeking thy welfare. I hope, O monarch, thou protectest first thyself from thy
domestic and public servants, then from those servants of thy relatives and from
one another. Do thy servants, O king, ever speak to thee in the forenoon regarding
thy extravagant expenditure in respect of thy drinks, sports, and women? Is thy
expenditure always covered by a fourth, a third or a half of thy 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 thee in looking after thy income and expenditure, always appraise thee every
day in the forenoon of thy income and expenditure? Dismissest thou without fault
servants accomplished in business and popular and devoted to thy welfare? O Bharata,
dost thou employ superior, indifferent, and low men, after examining them well
in offices they deserve? O monarch, employest thou in thy 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 thy kingdom contented. Are large tanks and lakes constructed
all over thy kingdom at proper distances, without agriculture being in thy realm
entirely dependent on the showers of heaven? Are the agriculturists in thy kingdom
wanting in either seed or food? Grantest thou 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 thy 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 thy kingdom by working in union with one
another? For the protection of thy city, have the villages been made like towns,
and the hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy town pursued
by thy police over the even and uneven parts of thy kingdom? Consolest thou women
and are they protected in thy 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 thou in the inner apartments
enjoying every agreeable object? Having slept during the second and the third
divisions of the night, thinkest thou 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 thou thyself to thy 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 thy side
to protect thy 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 thee and those that thou likest not? O son of Pritha, seekest
thou 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 thy 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 thou 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 thy shelter from trustfulness or love? Do the people
that inhabit thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy 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 thy sake, commanded by thee? Dost thou
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 thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy house and
in thy 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 thou unto thy 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
thou ever grief or anger in any one? Do priests capable of granting thee auspicious
fruits ever stand by thy side? O sinless one, are thy 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 thy ministers
ignorant of Sastras and acting from greed? And, O bull among men, I hope thy 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, thy ministers are
never won over by bribes, nor do they wrongly decide the disputes that arise between
the rich and the poor. Dost thou 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 thy 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 thy territories from distant lands impelled by
the desire of gain? Are the merchants, O king, treated with consideration in thy
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 thou 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 thou always, O king, regularly unto all the artisans and artists employed
by thee 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 thou them before good men, and rewardest thou them, having shewn
them proper respect? O bull of the Bharata race, followest thou 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 thy court? O sinless one, art
thou acquainted with all mysterious incantations, and with the secrets of poisons
destructive of all foes? Protectest thou thy kingdom from the fear of fire, of
snakes and other animals destructive of life, of disease, and Rakshasas? As acquainted
thou art with every duty, cherishest thou like a father, the blind, the dumb,
the lame, the deformed, the friendless, and ascetics that have no homes. Hast
thou 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 thou hast directed, for my knowledge hath
expanded under thy 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).'"
