Section CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava represented to her briefly all that had transpired in the assembly of the Kurus.

And Vasudeva said,

'Diverse words, worthy of being accepted and fraught with reasons, were said both by myself and the Rishis, but Duryodhana accepted them not. As regards Suyodhana and his followers, their hour is come. With your leave now, I shall speedily repair unto the Pandavas. What should I say unto the Pandavas as your instructions to them? Tell me that, O you endued with great wisdom. I desire to hear your words.'

"Kunti said,

'O Kesava, say unto king Yudhishthira of virtuous soul these words, 'Your virtue, O son, is decreasing greatly. Do not act vainly. O king, like a reader of the Vedas incapable of catching their real meaning, and, therefore, truly unlearned. Your understanding, affected by only the words of the Vedas, views virtue alone. Cast your eyes on the duties of your own order, as ordained by the Self-create. For all ruthless deeds and for the protection of the people, from his (Brahmana’s) arms was created the Kshatriya, who is to depend upon the prowess of his own arms. Listen, an instance is cited in this connection, that has been heard by me from the aged. In days of yore, Vaisravana, having been gratified, made a gift of this Earth to the royal sage Muchukunda.

The latter without accepting the gift, said, 'I desire to enjoy that sovereignty which is won by prowess of arms.' At this, Vaisravana was highly delighted and filled with wonder. King Muchukunda then, fully observing the duties of the Kshatriya order ruled this earth, having conquered it by the prowess of his arms. Then again, a sixth part of the virtue, practised by subjects well-protected by the king, is obtained, O Bharata, by the king. The virtue again that the king himself practises confers godhead on him, while if he perpetrates sin, he goes to hell. The penal code properly applied by the ruler, makes the four orders adhere to their respective duties, and leads to an acquisition (by the ruler himself) of virtue (profit, and salvation).

When the king properly abides by the penal code, without making any portion of it a dead letter, then that best of periods called the Krita Yuga sets in. Let not this doubt be thine, viz., whether the era is the cause of the king, or the king the cause of the era, for (know this to be certain that) the king is the cause of the era. It is the king that creates the Krita, the Treta, or the Dvapara age. Indeed, it is the king that is the cause of also the fourth Yuga (viz., the Kali). That king who causes the Krita age to set in, enjoys heaven exceedingly. That king who causes the Treta age to set in, does enjoy heaven but not exceedingly. For thus causing the Dvapara age to set in, a king enjoys heaven according to his due.

The king, however, who causes the Kali age to set in, earns sin exceedingly. Thereupon, that king of wicked deeds resides in hell for countless years. Indeed, the king’s sins affect the world, and the world’s sins affect him. Observe you those kingly duties of thine that befit your ancestry. That is not the conduct of a royal sage in which you wishest to abide. Indeed, he that is stained by weakness of heart and adheres to compassion, and is unsteady, never obtaines the merit born of cherishing his subjects with love. That understanding according to which you are now acting was never wished (to you) by Pandu, or myself, or your grandsire, while we uttered blessings on you before; sacrifice, gift, merit, and bravery, subjects and children, greatness of soul, and might, and energy, these were always prayed by me for you. Well-wishing Brahmanas duly worshipped and gratified the gods and the Pitris for your long life, wealth, and children, by adding Svaha and Svadha.

The mother and the father, as also the gods always desire for their children liberality and gift and study and sacrifice and sway over subjects. Whether all this be righteous or unrighteous, you are to practise it, in consequence of your very birth. (Behold, O Krishna, so far from doing all this), though born in a high race, they are yet destitute of the very means of support, and are afflicted with misery. Hungry men, approaching a brave and bountiful monarch, are gratified, and live by his side. What virtue can be superior to this? A virtuous person, upon acquiring a kingdom, should in this world make all persons his own, attaching some by gift, some by force, and some by sweet words. A Brahmana should adopt mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn wealth; and a Sudra should serve the other three.

Mendicancy, therefore, is forbidden to you. Nor is agriculture suited to you. You are a Kshatriya and therefore, the protector of all in distress. You are to live by the prowess of your arms. O you of mighty arms, recover your paternal share of the kingdom which you have lost, by conciliation, or by working disunion among your foes, or by gift of money or violence, or well-directed policy. What can be a matter of greater grief than that I, deprived of friends, should live upon food supplied by others, after having brought you forth, you enhancer of the joys of friends? Fight, according to the practices of kings. Do not sink your ancestors (in infamy). With your merit worn out, do not, with your younger brothers, obtain a sinful end.'"