वैशम्पायन उवाच ततः कल्यं समुत्थाय कृतपूर्वाह्निकक्रियाः। ययुस्ते नगराकारै रथैः पाण्डवयादवाः॥
Rising from their beds the next day and performing morning rites laid down in the scriptures, the Pandavas and the Yadavas started on their cars resembling fortified towns.
प्रतिपद्य कुरुक्षेत्रं भीष्ममासाद्य चानघ। सुखां न रजनी पृष्ट्वा गाङ्गेयं रथिनां वरम्॥
Proceeding to the field of Kuru and approaching the sinless Bhishma, they enquired of that best of car-warriors if he had spent the night happily.
व्यासदीनभिवाद्यर्षीन् सर्वैस्तैश्चाभिनन्दिताः। निषेदुरभितो भीष्मं परिवार्यं समन्ततः॥
Saluting all the Rishis, and having been blessed by them in return, the princes sat around Bhishma.
ततो राजा महातेजा धर्मराजो युधिष्ठिरः। अब्रवीत् प्राञ्जलिर्भीष्मं प्रतिपूज्य यथाविधि॥
Then having adored Bhishma, king Yudhishthira, said these words with joined hands.
युधिष्ठिर उवाच य एष राजन् राजेति शब्दश्चरति भारत। कथमेष समुत्पन्नस्तन्मे ब्रूहि परंतप॥
Yudhishthira said Whence came the word Rajan, O king, that is used, O Bharata, on Earth? Tell me this, O scorcher of foes.
तुल्यपाणिभुजग्रीवस्तुल्यबुद्धीन्द्रियात्मकः। तुल्यदुःखसुखात्मा च तुल्यपृष्ठमुखोदरः॥ तुल्यशुक्रास्थिमज्जा च तुल्यमांसासृगेव च। निःश्वासोच्छ्वासतुल्यश्च तुल्यप्राणशरीरवान्॥ समानजन्ममरणः समः सर्वैर्गुणैर्नृणाम्। विशिष्टबुद्धीन् शूरांश्च कथमेकोऽधितिष्ठति॥
Having hands and arms and neck like others, having an understanding and senses like those of others, subject like others to the same kinds of weal and woe, having back, mouth and stomach similar to those of the rest of the world, having vital fluids and bones and marrow and flesh and blood similar to those of the rest of the world, drawing in and sending out breaths like others, possessed of vital airs and bodies like other inen, resembling others in birth and death, in fact, similar to others regarding all the attributes of men, why does one men, viz., the king govern the rest of world consisting of many brave and intelligent persons?
कथमेको महीं कृत्स्ना शूरवीरार्यसंकुलाम्। रक्षत्यपि च लोकस्य प्रसादमभिवाञ्छति॥
Whence is it that one man governs the vast universe consisting of brave, energetic, wellborn and well-behaved men? Why do all men try to get his favour?
एकस्य तु प्रसादेन कृत्स्नो लोकः प्रसीदति। व्याकुले चाकुलः सर्वो भवतीति विनिश्चयः॥
Why is it that one man becomes cheerful, the whole world is cheerful and if that one man is sorry the whole world is sorry?
एतदिच्छाम्यहं श्रोतुं तत्त्वेन भरतर्षभ। कृत्स्नं तन्मे यथातत्त्वं प्रब्रूहि वदतां वर॥
I wish to hear this in detail, O foremost of Bharata's race. O foremost of speakers, describe to me this fully.
नैतत् कारणमल्पं हि भविष्यति विशाम्पते। यदेकस्मिन् जगत् सर्वं देववद् याति संनतिम्॥
O king, there must be some mighty reason for all this because it is seen that the whole world bows down to one man as to a god.'
भीष्म उवाच नियतस्त्वं नरव्याघ्र शृणु सर्वमशेषतः। यथा राज्यं समुत्पन्नमादौ कृतयुगेऽभवत्॥
'With rapt attentical, O foremost of kings, listen to it fully as to how in the golden cycle sovereignty was first instituted.
न वै राज्यं न राजाऽऽसीन्न च दण्डो न दाण्डिकः। धर्मेणैव प्रजाः सर्वा रक्षन्ति स्म परस्परम्॥
At first there was no sovereignty, no king, no punishment, and no punisher. All men used to protect one another piously.
पाल्यमानास्तथान्योन्यं नरा धर्मेण भारत। खेदं परमुपाजग्मुस्ततस्तान् मोह आविशत्॥
As they thus lived, O Bharata, righteously protecting one another, they found the task (in time), to be painful. Error then possessed their hearts.
ते मोहवशमापन्ना मनुजा मनुजर्षभ। प्रतिपत्तिविमोहाच्च धर्मस्तेषामनीनशत्॥
Having become subject to error, the perceptions of men, O prince, became clouded, and thence their virtue began to wane.
नष्टायां प्रतिपत्तौ च मोहवश्या नरास्तदा। लोभस्य वशमापन्नाः सर्वे भरतसत्तम॥
When their perceptions were clouded and when men became subject to error all of them became covetous, O chief of the Bharatas.
अप्राप्तस्याभिमर्श तु कुर्वन्तो मनुजास्ततः। कामो नामापरस्तत्र प्रत्यपद्यत वै प्रभो॥
And because men tried to secure objects which were not their own, another passion called lust seized them.
तांस्तु कामवशं प्राप्तान् रागो नाम समस्पृशत्। रक्ताश्च नाभ्यजानन्त कार्याकार्ये युधिष्ठिर॥
When they became subject to lust, another passion, named anger, soon attacked them. Once subject to anger, they lost all considerations of what should be done and what should not be.
अगम्यागमनं चैव वाच्यावाच्यं तथैव च। भक्ष्याभक्ष्यं च राजेन्द्र दोषादोषं च नात्यजन्॥
Unrestrained sexual indulgence began. Men began to say what they liked. All distinctions between clean and unclean food and between virtue and vice disappeared.
विप्लुते नरलोके वै ब्रह्म चैव ननाश ह। नाशाच्च ब्रह्मणो राजन् धर्मो नाशमथागमत्॥
When this confusion set in amongst men, the Vedas disappeared. Upon the disappearance of the Vedas, the righteousness also was gone.
नष्टे ब्रह्मणि धर्मे च देवांस्त्रासः समाविशत्। ते त्रस्ता नरशार्दूल ब्रह्माणं शरणं ययुः॥
When both the Vedas and righteousness were lost, the gods, were overcome by fear. Overcome with fear. O foremost of men, they sought the help of Brahman.
प्रसाद्य भगवन्तं ते देवं लोकपितामहम्। ऊचुः प्राञ्जलयः सर्वे दुःखवेगसमाहताः॥ भगवन् नरलोकस्थं ग्रस्तं ब्रह्म सनातनम्। लोभमोहादिभिर्भावस्ततो नो भयमाविशत्॥
Having propitiated the divine Grandfather of the universe, the gods, stricken with grief, said to him, with joined hands-"O god, the eternal Vedas have been afflicted in the world of men by covetousness and error. For this, we have been assailed with fear.
ब्रह्मणश्च प्रणाशेन धर्मो व्यनशदीश्वर। ततः स्म समतां याता मत्यस्त्रिभुवनेश्व॥
With the loss of the Vedas, o Supreme Lord, righteousness also has been lost. For this, O Supreme Lord of the three worlds, we are about to be reduced to the status of human beings.
अधो हि वर्षमस्माकं नरास्तूर्ध्वप्रवर्षिणः। क्रियाव्युपरमात् तेषां ततो गच्छाम संशयम्॥
Men used to pour upwards while we used to pour downwards. For the stoppage of all religious rites among men we will suffer great distress.
अत्र निःश्रेयसं यन्नस्तद् ध्यायस्व पितामह। त्वत्प्रभावसमुत्थोऽसौ स्वभावो नो विनश्यति॥ तानुवाच सुरान् सर्वान् स्वयम्भूर्भगवांस्ततः। श्रेयोऽहं चिन्तयिष्यामि व्येतु वो भीः सुरर्षभाः॥ ततोऽध्यायसहस्राणां शतं चक्रे स्वबुद्धिजम्। यत्र धर्मस्तथैवार्थः कामश्चैवाभिवर्णितः॥
Do you then, O Grandfather, think of that which would be for our well-being so that the universe, created by your power, may not meet with destruction.” Thus addressed, the Selfcreate and divine Lord said to them-'I shall think of what will do you good, Ye foremost of gods, let your fears be removed.' The grandfather then composed by his own intelligence a work consisting of a hundred thousand lessons. In it were treated the subjects of religion, Profit and Pleasure.
त्रिवर्ग इति विख्यातो गण एष स्वयम्भुवा। चतुर्थो मोक्ष इत्येव पृथगर्थः पृथग्गुणः॥
The self-create named the book as one of three subjects. He treated of a fourth subject called liberation whose meaning and attributes are different.
मोक्षस्यास्ति त्रिवर्गोऽन्यः प्रोक्तः सत्त्वं रजस्तमः। स्थानं वृद्धिः क्षयश्चैव त्रिवर्गश्चैव दण्डजः॥
The three-fold characteristics of liberation according to the attributes of Goodness, Darkness and Ignorance and another namely the performance of duty without the desire for fruits were also described in it. Another threefold characteristics of Punishment viz., Conservation, Growth, and Destruction, were treated in it.
आत्मा देशश्च कालश्चाप्युपायाः कृत्यमेव च। सहायाः कारणं चैव षड्वर्गो नीतिजः स्मृतः॥
Another six consisting of the hearts of men, place, time, means, tacts, and alliances, and causes, were described in it.
त्रयी चान्वीक्षिकी चैव वार्ता च भरतर्षभ। दण्डनीतिश्च विपुला विद्यास्तत्र निदर्शिताः॥
The religious rites laid down in the three Vedas, knowledge, and the acts necessary for the support of life, (viz., agriculture, trade, etc.), O foremost of Bharata's race, and the very extensive branch of learning called legislation, were described in it.
अमात्यरक्षा प्रणिधी राजपुत्रस्य लक्षणम्। चारश्च विविधोपायः प्रणिधेयः पृथग्विधः॥ साम भेदः प्रदानं च ततो दण्डच पार्थिव। उपेक्षा पञ्चमी चात्र कात्स्न्येन समुदाहृता॥
The subjects also of behaviour towards ministers, of spies, the indications of princes, of secret agents, of envoys and agents of other kinds, conciliation, sowing seeds of discord, gifts, and punishment, O king, with toleration as the fifth, were fully described there.
मन्त्रश्च वर्णितः कृत्स्नस्तथा भेदार्थ एव च। विभ्रमश्चैव मन्त्रस्य सिद्ध्यसिद्ध्योश्च यत् फलम्॥ संधिश्च त्रिविधाभिख्यो हीनो मध्यस्तथोत्तमः। भयसत्कारवित्ताख्यं कात्स्येन परिवर्णितम्॥
Deliberation of all sorts, counsels for creating disunion, the mistakes of deliberation, the results of the success or failure of counsels of three kinds viz., bad, middling, and good, made through fear, good conduct and gifts of wealth, were described there.
यात्राकालाश्च चत्वारस्त्रिवर्गस्य च विस्तरः। विजयो धर्मयुक्तश्च तथार्थविजयश्च ह॥ आसुरश्चैव विजयस्तथा कार्येन वर्णितः। लक्षणं पञ्चवर्गस्य त्रिविधं चात्र वर्णितम्॥
The four sorts of time for making journeys, the details of the aggregate of three, the three sorts of victory, viz, that secured piously, that acquired by riches and that obtained by deceit were described, fully. The three kinds of attributes, viz., bad, middling and good, of the five expedients (viz., counsellors, kingdom, fort, army, and treasury) were also described in it.
प्रकाशश्चाप्रकाशश्च दण्डोऽथ परिशब्दितः। प्रकाशोऽविधस्तत्र गुह्यश्च बहुविस्तरः॥
Punishments of two kinds, viz, open and secret, were also described. The eight kinds of open punishments as also the eight kinds of secret punishment were described fully.
रथा नागा हयाश्चैव पादाताश्चैव पाण्डव। विष्टिर्नावश्चराश्चैव देशिका इति चाष्टमम्॥ अङ्गान्येतानि कौरव्य प्रकाशानि बलस्य तु। जङ्गमाजङ्गमाश्चोक्ताश्चूर्णयोगा विषादयः॥ स्पर्श चाभ्यवहार्ये चाप्युपांशुर्विविधः स्मृतः। अरिर्मित्र उदासीन इत्येतेऽप्यनुवर्णिताः॥
Cars, elephants, horse, and infantry, O son of Pandu, forced labourers, crew, and paid attendants (of armies), and guides taken from the country which is the seat of war, these are the eight means, O Kauravya, of open punishment. The administration of movable and immovable poison was also mentioned regarding the three kinds, of things, viz., dress, food, and incantation. Enemies, allies, and neutrals,—these also were described.
कृत्स्ना मार्गगुणाश्चैव तथा भूमिगुणाश्च हा आत्मरक्षणमाश्वासः सर्गाणां चान्ववेक्षणम्॥ कल्पना विविधाश्चापि नृनागरथवाजिनाम्। व्यूहाश्च विविधाभिख्या विचित्रं युद्धकौशलम्॥ उत्पाताश्च निपाताश्च सुयुद्धं सुपलायितम्। शस्त्राणां पालनं ज्ञानं तथैव भरतर्षभ॥ बलव्यसनमुक्तं च तथैव बलहर्षणम्। पीडा चापदकालश्च पत्तिज्ञानं च पाण्डव॥ तथा खातविधानं च योगः संचार एव च। चोरैराटविकैश्चोग्रैः परराष्ट्रस्य पीडनम्॥ अग्निर्दैगरदैश्चैव प्रतिरूपककारकैः। श्रेणिमुख्योपजापेन वीरधश्छेदनेन च॥ दूषणेन च नागानामातङ्कजननेन च। आराधनेन भक्तस्य प्रत्ययोपार्जनेन च॥ सप्ताङ्गस्य च राज्यस्य ह्रासवृद्धिसमञ्जसम्। दूतसामर्थ्यसंयोगात् सराष्ट्रस्य विवर्धनम्॥ अरिमध्यस्थमित्राणां सम्यक् चोक्तं प्रपञ्चनम्। अवमर्दः प्रतीघातस्तथैव च बलीयसाम्॥ व्यवहारः सुसूक्ष्मश्च तथा कण्टकशोधनम्। श्रमो व्यायामयोगश्च त्यागो द्रव्यस्य संग्रहः॥ अभृतानां च भरणं भृतानां चान्ववेक्षणम्। अर्थस्य काले दानं च व्यसने चाप्रसङ्गिता॥ तथा राजगुणाश्चैव सेनापतिगुणाश्च ह। कारणं च त्रिवर्गस्य गुणदोषास्तथैव च॥ दुश्चेष्टितं च विविधं वृत्तिश्चैवानुवर्तिनाम्। शङ्कितत्वं च सर्वस्य प्रमादस्य च वर्जनम्॥ अलब्धलाभो लब्धस्य तथैव च विवर्धनम्। प्रदानं च विवृद्धस्य पात्रेभ्यो विधिवत्ततः॥ विसर्गोऽर्थस्य धर्मार्थं कामहैतुकमुच्यते। चतुर्थं व्यसनाघाते तथैवात्रानुवर्णितम्॥
The various characteristics of roads (to follow), the nature of the soil on which to encamp, protection of self, superintendence of the construction of cars and other utensils of war and use, the various means for protecting and improving men, elephants, cars, and horses, the various kinds of arranging soldiers, strategies, and manoeuvres in war, planetary conjunctions indicating evil, evil auguries (such as earthquakes), skilful methods of warfare and retreat, knowledge of weapons and their proper care, the disorders of troops and how to get rid of them, the means of filling the army with joy and confidence, diseases, times of distress and danger, knowledge of guiding the infantry in battle, the methods of creating alarms and notifying orders, striking the enemy with fear by display of flags, the various means of assailing enemy's kingdom by means of robbers and dreadful wild-tribes, and fire-giver and poisoners and forgerers, by creating union among the principal officers of hostile armies, by cutting down crops and plants, by destroying the efficiency of the enemy's elephants, by producing alarms, by honouring those among the enemy's subject who are well disposed towards the invader, and by filling the enemy with confidence, the waste, growth, and harmony of the seven principal requisites of sovereignty, capacity for works, the means for accomplishing them, the methods of extending the kingdom, the means of winning over persons living in the enemy's country, the punishment and destruction, strong and the impartial administration of justice, the extermination of the the wicked, wrestling, shooting and throwing and hurling of weapons, the methods of making presents and of keeping in store necessary things, feeding the unfed and supervision over those that have been fed, gifts of wealth in season, freedom from the vices, the attributes of king, the qualification of military officers, the sources of the three requisites and its merits and short-comings, the various kinds of evil intents, the behaviour of dependents, suspicion against every one, the avoidance of carelessness, the acquisition of objects unattained, the improving of objects already obtained, gifts, to deserving persons, spending of wealth for religious purposes, for acquiring objects of desire, and for removing danger and distress, were all described in that work.
क्रोधजानि तथोग्राणि कामजानि तथैव च। दशोक्तानि कुरुश्रेष्ठ व्यसनान्यत्र चैव ह॥
The ten dreadful vices, O chief of the Kurus, begotten by anger and lust, were described in that work.
मृगयाक्षास्तथा पानं स्त्रियश्च भरतर्षभ। कामजान्याहुराचार्याः प्रोक्तानीह स्वयम्भुवा॥
The four kinds of vices begotten of lust, viz., hunting, gambling, drinking and sexual intercourse were described by the Self-sprung in that work.
वाक्पारुष्यं तथोग्रत्वं दण्डपारुष्यमेव च। आत्मनो निग्रहस्त्यागो ह्यर्थदूषणमेव च॥
Roughness of speech, fierceness, severity of chastisement, infliction of pain on the body, suicide, and frustrating one's own objects, these six kinds of faults begotten of anger have also been described.
यन्त्राणि विविधान्येव क्रियास्तेषां च वर्णिताः। अवमर्दः प्रतीघात: केतनानां च भञ्जनम्॥ चैत्यगुमावमर्दश्च रोधः कर्मानुशासनम्। अपस्करोऽथ वसनं तथोपायाश्च वर्णिताः॥
Various kinds of machines and their actions have been described there. Devastation of the enemy's territories, attacks upon enemies, the destruction and removal of boundary lines and other indications, the cutting down of large trees, siege of forts, supervision of agriculture and other useful operations, and the hoarding of necessaries, dresses and the best means of manufacturing them, were all described.
पणवानकशङ्खानां भेरीणां च युधिष्ठिर। उपार्जनं च द्रव्याणां परिमर्दश्च तानि षट्॥ लब्धस्य च प्रशमनं सतां चैवाभिपूजनम्। विद्वद्भिरेकीभावश्च दानहोमविधिज्ञता।॥ मङ्गलालम्भनं चैव शरीरस्य प्रतिक्रिया। आहारयोजनं चैव नित्यमास्तिक्यमेव च॥ एकेन च यथोत्थेयं सत्यत्वं मधुरा गिरः। उत्सवानां समाजानां क्रियाः केतनजास्तथा॥ प्रत्यक्षाश्च परोक्षाश्च सर्वाधिकरणेष्वथा वृत्तेर्भरतशार्दूल नित्यं चैवान्ववेक्षणम्॥ अदण्ड्यत्वं च विप्राणां युक्त्या दण्डनिपातनम्। अनुजीविस्वजातिभ्यो गुणेभ्यश्च समुद्भवः॥ रक्षणं चैव पौराणां राष्ट्रस्य च विवर्धनम्। मण्डलस्था च या चिन्ता राजन् द्वादशराजिका॥ द्वासप्ततिविधा चैव शरीरस्य प्रतिक्रिया। देशजातिकुलानां च धर्माः समनुवर्णिताः॥
The characteristics and uses of Panavas, Anakas, conchs and drums. O Yudhishthira, the six sorts of articles viz., gems, animals, lands, dresses, female slaves, and gold and means of acquiring them and of destroying them, pacification of newly acquired kingdom, honouring the good, making friendship with the learned, knowledge of the rules of gifts and religious rites such as Homa, the touch of auspicious articles, attention to and adoring of the body, the manner of preparing and using food, piety of conduct, the attaininent of prosperity by following one path, truthfulness of speech, sweetness of speech, observance of acts on occasions of festivity and social gatherings and those done within the household, the open and secret acts of persons in all places of meeting, the constant supervision of the conduct of men, the freedom of Brahmanas from punishment, the infliction of reasonable punishment, honours paid to dependents for kinship and merit, the protection of subjects and the means of extending the territories, the advice that a king, who lives in the midst of a dozen kings, should follow regarding the four kinds of enemies, the four kinds of allies, and the four kinds of neutrals, the seventy two acts laid down in medical works about the protection, exercise, and improvement of the body, and the practices of particular countries, tribes and families, were all duly described in that work.
धर्मश्चार्थश्च कामश्च मोक्षश्चात्रानुवर्णिताः। उपायाश्चार्थलिप्सा च विविधा भूरिदक्षिण॥ मूलकर्मक्रिया चात्र मायायोगश्च वर्णितः। दूषणं स्त्रोतसां चैव वर्णितं चास्थिराम्भसाम्॥
Religion, Profit, Pleasure, and liberation were also treated in it. The various means of acquisition, the desire for various sorts of wealth, O giver of profuse presents, the methods of agriculture and other works constituting the chief source of the revenue, and the various means for producing and applying illusions, the methods by which stagnant water is rendered foul, were described in it.
यैर्यैरुपायैर्लोकस्तु न चलेदार्यवर्त्मनः। तत् सर्वं राजशार्दूल नीतिशाकेऽभिवर्णितम्॥
All those means, O foremost of kings, by which men might be prevented from falling off from the path of righteousness and honesty were all treated in it.
एतत् कृत्वा शुभं शास्त्रं ततः स भगवान् प्रभुः। देवानुवाच संहृष्टः सर्वाञ्छक्रपुरोगमान्॥
Having composed that highly beneficial work, the divine Lord cheerfully said to the deities led by Indra, these words.
उपकाराय लोकस्य त्रिवर्गस्थापनाय च। नवनीतं सरस्वत्या बुद्धिरेषा प्रभाविता॥
For the behoof of the world and for establishing the three-fold objects (viz., Religion, Profit, and Pleasure), I have composed this science representing the very essence of speech.
दण्डेन सहिता ह्येषा लोकरक्षणकारिका। निग्रहानुग्रहरता लोकाननुचरिष्यति॥
Helped by punishment this science will protect the world. Meting out rewards and punishments, this science will work among men.
दण्डेन नीयते चेदं दण्डं नयति वा पुनः। दण्डनीतिरिति ख्याता त्रील्लोकानभिवर्तते॥
And because men will be governed by punishment, therefore will this science be known in the three worlds as Dandaniti (science of punishment).
पाड्गुण्यगुणसारैषा स्थास्यत्यग्रे महात्मसु। धर्मार्थकाममोक्षाश्च सकला ह्यत्र शब्दिताः॥
Containing the cream of all the attributes of the six, this science will always be much respected by great persons. Religion, Profit, Pleasure, and Liberation have all been described in it.
ततस्तां भगवान् नीति पूर्वं जग्राह शङ्करः। बहुरूपो विशालाक्षः शिवः स्थाणुरुमापतिः॥
After this, the husband of Uma,—the divine and many-formed Shiva of large eyes, the source of all blessings, first read and mastered it.
प्रजानामायुषो ह्रासं विज्ञाय भगवाच्छिवः। संचिक्षेप ततः शास्त्रं महास्त्रं ब्रह्मणा कृतम्॥
In view, however, of the gradual decrease of the span of human existence, the divine Shiva abridged that highly important science compiled by Brahman.
वैशालाक्षमिति प्रोक्तं तदिन्द्रः प्रत्यपद्यप्त। दशाध्यायसहस्राणि सुब्रह्मण्यो महातपाः॥
The abridgement, called Vaishalaksha, consisting of ten thousand chapters was then received by Indra, devoted to Brahman and possessed of great ascetic merit.
भगवानपि तच्छास्त्रं संचिक्षेप पुरंदरः। सहस्रैः पञ्चभिस्तात यदुक्तं बाहुदन्तकम्॥
The divine Indra again abridged it into a work containing five thousand chapters and named it Vahudantaka.
अध्यायानां सहस्रस्तु त्रिभिरेव बृहस्पतिः। संचिक्षेपेश्वरो बुद्ध्या बार्हस्पत्यं तदुच्यते॥
Afterwards the powerful Brihaspati, by his intelligence, further abridged the work, into one containing three thousand chapters and named it Barhaspatya.
अध्यायानां सहस्रेण काव्यः संक्षेपमब्रवीत्। तच्छास्त्रममितप्रज्ञो योगाचार्यो महायशाः॥
Next, the famous teacher of Yoga, Kavi of unlimited wisdom, abridged it further into a work of a thousand chapters.
एवं लोकानुरोधेन शास्त्रमेतन्महर्षिभिः। संक्षिप्तमायुर्विज्ञाय मानां ह्रासमेव च॥
Considering the period of human existence and the general decrease (of every thing), great Rishis did thus, for the well-being of the world, abridge that science.
अथ देवाः समागम्य विष्णुमूचुः प्रजापतिम्। एको योऽर्हति मत्र्येभ्यः श्रेष्ठ्यं वै तं समादिश॥
Then, approaching that lord of creatures, viz., Vishnu, the god said to him,-Point out, O god, that one among men who deserves to reign supreme over the rest.
ततः संचिन्त्य भगवान् देवो नारायणः प्रभुः। तैजसं वै विरजसं सोऽसृजन्मानसं सुतम्॥
The divine and powerful Narayana, thinking a little, created by his will a son born of his energy, named Virajas.
विरजास्तु महाभागः प्रभुत्वं भुवि नैच्छत। न्यासायैवाभवद् बुद्धिः प्रणीता तस्य पाण्डव॥
The highly blessed Virajas, however, did not desire to rule on Earth. His mind, O son of Pandu, was bent for a life of renunciation.
कीर्तिमांस्तस्य पुत्रोऽभत् सोऽपि पञ्चातिगोऽभवत्। कर्दमस्तस्य तु सुतः सोऽप्यतप्यन्महत् तपः॥
Virajas had a son named Krittimat. He too cast off pleasure and enjoyment. Krittimat had a son named Kardama. Kardama also practised severe austerities.
प्रजापतेः कर्दमस्य त्वनङ्गो नाम वै सुतः। प्रजा रक्षयिता साधुर्दण्डनीतिविशारदः॥
The lord of creatures, Kardama, begot a son named Ananga, who became a protector of creatures, pious and well-read in the science of punishment.
अनङ्गपुत्रोऽतिबलो नीतिमानभिगम्य वै। प्रतिपेदे महाराज्यमथेन्द्रियवशोऽभवत्॥
Ananga beget a son named Atibala, wellread in politics. Obtaining extensive empire after the death of his father, he became a slave of his passions.
मृत्योस्तु दुहिता राजन् सुनीथा नाम मानसी। प्रख्याता त्रिषु लोकेषु यासौ वेनमजीजनत्॥
Mrityu, O king, had a mind-begotten daughter named Sunitha well-known over the three worlds. She was married to Atibala and gave birth to a son named Vena.
तं प्रजासु विधर्माणं रागद्वेषवशानुगम्। मन्त्रपूतैः कुशैर्जघ्नुर्ऋषयो ब्रह्मवादिनः॥
Vena, a slave of anger and malice, become impious and tyrannical towards all creatures. The Brahmavadin Rishis killed him with Kusha blades inspired with Mantras.
ममन्थुर्दक्षिणं चोरुमृषयस्तस्य मन्त्रतः। ततोऽस्य विकृतो जज्ञे ह्रस्वाङ्गः पुरुषो भुवि॥ दग्धस्थूणाप्रतीकाशो रक्ताक्षः कृष्णमूर्धजः। निषीदेत्येवमूचुस्तमृषयो ब्रह्मवादिनः॥
Uttering Mantras all the while, those Rishis pierced the right thigh of Vena. Thereupon, from that thigh, sprang a short-limbed person on earth, resembling a charred brand, having blood-red eyes and black hair. Those Brahmavadins said to him,-Nishida (sit) here.
तस्मान्निषादाः सम्भूताः क्रूराः शैलवनाश्रयाः। ये चान्ये विन्ध्यनिलया म्लेच्छाः शतसहस्रशः॥
From him have originated the Nishadas, viz., those wicked tribes who live in the hills and the forests, as also those hundreds and thousands of Mlechchhas, living on the Vindhya ranges.
भूयोऽस्य दक्षिणं पाणिं ममन्थुस्ते महर्षयः। ततः पुरुष उत्पन्नो रूपेणेन्द्र इवापरः॥
The great Rishis then pierced right arm of Vena. Thence originated a person who was a second Indra in form.
कवची बद्धनिस्त्रिंशः सशरः सशरासनः। वेदवेदाङ्गविच्चैव धनुर्वेदे च पारगः॥
Clad in mail, armed with swords, bows and arrows, and well-versed in the science of war, he was also a master of the Vedas and their auxiliaries.
तं दण्डनीतिः सकला श्रिता राजन् नरोत्तमम्। ततस्तु प्राञ्जलिर्वैन्यो महर्षीस्तानुवाच ह॥
All the ordinances of the science of punishment, O king, came in their bodily forms to that best of men. The son of Vena then with joined-hands, said to those great Rishis.
सुसूक्ष्मा मे समुत्पन्ना बुद्धिर्धर्मार्थदर्शिनी। अनया किं मया कार्यं तन्मे तत्त्वेन शंसत॥
I have got a very keen and fair understanding. Tell me fully what I shall do with it.
यन्मां भवन्तो वक्ष्यन्ति कार्यमर्थसमन्वितम्। तदहं वै करिष्यामि नात्र कार्या विचारणा॥
I shall unhesitatingly accomplish any useful task which you will be pleased to indicate.
तमूचुस्तत्र देवास्ते ते चैव परमर्षयः। नियतो यत्र धर्मो वै तमशङ्कः समाचर॥
Thus addressed, the gods that were present there, also the Rishis said to him,-"Do you fearlessly perform all sorts of righteous works.”
प्रियाप्रिये परित्यज्य समः सर्वेषु जन्तुषु। कामं क्रोधं च लोभं च मानं चोत्सृज्य दूरतः॥ यश्च धर्मात् प्रविचलेल्लोके कश्चन मानवः। निग्राह्यस्ते स्वबाहुभ्यां शश्वद् धर्ममवेक्षता॥
Without caring for what is dear and what not so, regard all creatures with impartiality. Renounce lust, anger, covetousness and honour, and always following the dictates of righteousness, do you punish with your own hands the man, whoever he may be, who does not satisfy his duty.
प्रतिज्ञा चाधिरोहस्व मनसा कर्मणा गिरा। पालयिष्याम्यहं भौमं ब्रह्म इत्येव चासकृत॥
Do you also swear that you would in thought, word, and deed, always maintain the religion laid on earth by the Vedas.
यश्चात्र धर्मो नित्योक्तो दण्डनीतिव्यपाश्रयः तमशङ्कः करिष्यामि स्ववशो न कदाचन॥
Do you also swear that you would fearlessly follow the duties laid down in the Vedas with the help of the science of punishment, and that you would never act capriciously.
अदण्ड्या मे द्विजाश्चेति प्रतिजानीहि हे विभो। लोकं च संकरात्कृत्स्नं त्रासास्मीति परंतप॥
O powerful one, know that Brahmanas are exempt from punishment, and promise further that you would protect the world from an intermixture of castes.
वैन्यस्ततस्तानुवाच देवानृषिपुरोगमान्। ब्राह्मणा महाभागा नमस्याः पुरुषर्षभः॥
Thus addressed, Vena's son replied to the deities headed by the Rishis, saying,-Those foremost of men, viz., the highly blessed Brahmanas shall ever be adored by me,
एवमस्त्विति वैन्यस्तु तैरुक्तो ब्रह्मवादिभिः। पुरोधाश्चाभवत् तस्य शुक्रो ब्रह्ममयो निधिः॥
Those Brahmavadins then said to him, Let it be so,-Then Shukra, that great repository of Brahma became his priest.
मन्त्रिणो वालखिल्याश्च सारस्वत्यो गणस्तथा। महर्षिर्भगवान् गर्गस्तस्य सांवत्सरोऽभवत्॥
The Valakhilyas became his ministers, and the Saraswats his companions. The great and illustrious Rishis Garga became his astrologer.'
मे आत्मनाश्म इत्येव श्रुतिरेषा परा नृषु। उत्पन्नौ बन्दिनौ चास्य तत्पूर्वी सूतमागधौ॥
This great declaration of Shrutis is known among men that Prithu is the eighth from Vishnu, A little before two persons named Suta and Magadha were born. They became his bards and panegyrists.
तयोः प्रीतो ददौ राजा पृथुर्वैन्यः प्रतापवान्। अनूपदेशं सूताय मगधं मागधाय च॥
Pleased, Prithu, the royal son of Vena, endued with great prowess, gave to Suta the land lying on the sea-cost, and to Magadha the country since known as Magadha.
समतां वसुधायाश्च स सम्यगुदपादयत्। वैषम्यं हि परं भूमेरासीदिति च नः श्रुतम्॥
We have heard that the surface of the earth had before been very uneven. It was Prithu who levelled its surface.
मन्वन्तरेषु सर्वेषु विषमा जायते मही। उज्जहार ततो वैन्यः शिलाजालान् समन्ततः॥ धनुष्कोट्या महाराज तेन शैला विवर्धिताः। स विष्णुना च देवेन शक्रेण विबुधैः सह॥ ऋषिभिश्च प्रजापालैब्राह्मणैश्चाभिषेचितः। तं साक्षात् पृथिवी भेजे रत्नान्यादाय पाण्डव॥
In every period of Manu the earth becomes uneven. Vena's son removed the rocks lying all around. O king, with the horn of his bow. By this means the hills and mountains were increased in size. The: Vishnu, and the gods with Indra, and the Rishis, and the Regents of the world, and the Brahmanas, assembled for crowning Prithu. The earth herself, O son of Pandu, came incarnate to him, with a tribute of gems and jewels.
सागरः सरितां भर्ता हिमवांश्चाचलोत्तमः। शक्रश्च धनमक्षय्यं प्रादात् तस्मै युधिष्ठिर॥
Ocean, that lord of rivers, and Himavat, the king of mountains, and Shakra, Yudhishthira, gave him inexhaustible wealth.
रुक्मं चापि महामेरुः स्वयं कनकपर्वतः। यक्षराक्षसभर्ता च भगवान् नरवाहनः॥ धर्मे चार्थे च कामे च समर्थं प्रददौ धनम्। हया रथाश्च नागाश्च कोटिशः पुरुषास्तथा॥
The great Meru, that mountain of gold, gave him heaps of that precious metal. The divine Kubera carried on shoulders by men, that lord of Yakshas and Rakshasas, gave him wealth enough for perforining the necessary works of religion, profit, and pleasure. Horses, cars, elephants, and men, by millions.
प्रादुर्बभूवर्वैन्यस्य चिन्तनादेव पाण्डव। न जरा न च दुर्भिक्षं नाधयो व्याधयस्तथा॥
O son of Pandu, were born as soon as Vena's son thought of them. At that time there prevailed neither decrepitude, nor famine, nor calamity, nor disease (on Earth).
सरीसृपेभ्य: स्तेनेभ्यो न चान्योन्यात् कदाचन। भयमुत्पद्यते तत्र तस्य राज्ञोऽभिरक्षणात्॥
On account of the protection afforded by that king, nobody entertained any fear from reptiles and thieves of from any other source.
आपस्तस्तम्भिरे चास्य समुद्रमभियास्यतः। पर्वताश्च ददुर्मार्ग ध्वजभङ्गश्च नाभवत्॥
When he went to the sea, the waters used to be turned solid. The mountains gave him way and his standard was never obstructed any where.
तेनेयं पृथिवी दुग्धा सस्यानि दश सप्त च। यक्षराक्षसनागैश्चापीप्सितं यस्य यस्य यत्॥
He drew from the Earth, as a milcher from a COW, seventeen sorts of crops for the food of Yakshas, and Rakshasas, and Nagas, and other creatures.
तेन धर्मोत्तस्थायं कृतो लोको महात्मना। रंजिताश्च प्रजाः सर्वास्तेन राजेति शब्द्यते॥
That great king caused all creatures to consider righteousness as the foremost of all things; and because he pleased all the people, therefore, he was called Rajan (king.)
ब्राह्मणानां क्षतत्राणात् ततः क्षत्रिय उच्यते। प्रथिता धर्मतश्चेयं पृथिवी बहुभिः स्मृता॥
And because he also healed the wounds of Brahmanas, therefore, he passed by the name of Kshatriya. And because the Earth (during his regime) became celebrated for the practice of virtue, therefore, she passed by the name of Prithivi.
स्थापनं चाकरोद् विष्णुः स्वयमेव सनातनः। नातिवर्तिष्यते कश्चिद् राजंस्त्वामिति भारत॥
The eternal Vishnu himself, O Bharata, confirmed his power, telling him,-No one, O king, shall excel you.
तपसा भगवान् विष्णुराविवेश च भूमिपम्। देववन्नरदेवानां नमते यं जगन्नृपम्॥
The divine Vishnu entered the body of that king for his penances. Therefore the entire universe adored Prithu who was the greatest of kings.
दण्डनीत्या च सततं रक्षितव्यं नरेश्वर। नाधर्षयेत् तथा कश्चिच्चारनिष्पन्ददर्शनात्॥
O king, your kingdom should always be protected by the help of the science of punishment. You should also, by careful observation made through the movements of your spies, protect it in such a manner that no one may injure it.
शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते। आत्मना कारणैश्चैव समस्येह महीक्षितः॥
All good acts, O king, lead to the wellbeing of a monarch. The conduct of a king should be governed by his own intelligence as also by the opportunities and means that may come of themselves.
को हेतुर्यद् वशे तिष्ठेल्लोको दैवादृते गुणात्। विष्णोर्ललाटात् कमलं सौवर्णमभवत् तदा॥
What other cause can there be for which all men obey one person, save the divinity of the monarch? At that time a golden lotus sprang from Vishnu's brow.
सम्भूता यतो देवी पत्नी धर्मस्य धीमतः। श्रियः सकाशादर्थश्च जातो धर्मेण पाण्डव॥ श्री:
The Goddess Shree was born of that lotus. she became the consort of the highly intelligent Dharma. Upon Sree, O son of Pandu, Dharma begot Artha.
अथ धर्मस्तथैवार्थः श्रीश्च राज्ये प्रतिष्ठिता। सुकृतस्य क्षयाच्चैव स्वर्लोकादेत्य मेदिनीम्॥ पार्थिवो जायते तात दण्डनीतिविशारदः। महत्त्वेन च संयुक्तो वैष्णवेन नरो भुवि॥ बुद्ध्या भवति संयुक्तो माहात्म्यं चाधिगच्छति।
All the three, viz., Dharma and Artha and Sree, were established in a king. A person, upon the wane of his merit, descends from heaven to Earth, and is born as a king well read in the science of punishment. Such a person becomes great and is really a portion of Vishnu on Earth. He becomes highly intelligent and obtains superiority over others.
स्थापितं च ततो देवैर्न कश्चिदतिवर्तते। तिष्ठत्येकस्य च वशे तं चेदं न विधीयते॥
Established by the gods, no one goes above him. It is therefore that everybody obeys one, and it is for this, that the world cannot command him.
शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते। तुल्यस्यैकस्य यस्यायं लोको वचसि तिष्ठते॥
Good acts, O king, lead to good. It is therefore that a great many obey his command, through he belongs to the same world and is possessed of similar limbs.
योऽस्य वै मुखमद्राक्षीत् सौम्यं सोऽस्य वशानुगः। सुभगं चार्थवन्तं च रूपवन्तं च पश्यति॥
He who once beheld Prithu's sweet face, became obedient to him. Thenceforth he began to know him as handsome, wealthy and highly blessed.
महत्त्वात् तस्य दण्डस्य नीतिर्विस्पश्लक्षणा। नयचारश्च विपुलो येन सर्वमिदं ततम्॥
For the might of his sceptre, the practice of morality and just conduct became so visible on Earth. It is therefore that the Earth abounded with virtues.
आगमश्च पुराणानां महर्षीणां च सम्भवः। तीर्थवंशश्च वंशश्च नक्षत्राणां युधिष्ठिर॥ सकलं चातुराश्रम्यं चातुर्होत्रं तथैव च। चातुर्वण्र्यं तथैवात्र चातुर्विद्यं च कीर्तितम्॥
Thus, O Yudhishthira, the histories of the past, the origin of the great Rishis, the holy rivers, the planets and stars and asterisms, the duties of the four modes of life, the four kinds of Homa, the characteristics of the four castes and the four branches of learning were all described in that work (of Brahma).
इतिहासाश्च वेदाश्च न्यायः कृत्स्नश्च वर्णितः। तपो ज्ञानमहिंसा च सत्यासत्येन यः परः॥ वृद्धोपसेवा दानं च शौचमुत्थानमेव च। सर्वभूतानुकम्पा च सर्वमत्रोपवर्णितम्॥
Whatever objects or things, O son of Pandu, there are on Earth, were all described in that work of the Grandfather. Histories, the Vedas and the Nyaya (logic) were all described in it, as also penances, knowledge, abstention from injury to all creatures, truth, falsehood, and high morality.
भुवि चाधोगतं यच्च तच्च सर्वं समर्पितम्। तस्मिन् पैतामहे शास्त्रे पाण्डवैतन संशयः॥
Adoration of aged persons, gifts, purity of conduct, readiness for work and mercy towards all creatures, were very fully treated in it.
ततो जगति राजेन्द्र सततं शब्दितं बुधैः। देवाश्च नरदेवाश्च तुल्या इति विशाम्पते॥
There is no doubt in this. Since then, O king, the learned have begun to say there is no difference between a god and a king.
एतत् ते सर्वमाख्यातं महत्त्वं प्रति राजसु। कात्स्येन भरतश्रेष्ठ किमन्यदिह वर्तते॥
I have now told everything about the greatness of kings. What other subject is there, O chief of the Bharatas, which I shall next describe.