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.

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.

Saluting all the Rishis, and having been blessed by them in return, the princes sat around Bhishma.

Then having adored Bhishma, king Yudhishthira, said these words with joined hands.

Yudhishthira said Whence came the word Rajan, O king, that is used, O Bharata, on Earth? Tell me this, O scorcher of foes.

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?

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?

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?

I wish to hear this in detail, O foremost of Bharata's race. O foremost of speakers, describe to me this fully.

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.'

'With rapt attentical, O foremost of kings, listen to it fully as to how in the golden cycle sovereignty was first instituted.

At first there was no sovereignty, no king, no punishment, and no punisher. All men used to protect one another piously.

As they thus lived, O Bharata, righteously protecting one another, they found the task (in time), to be painful. Error then possessed their hearts.

Having become subject to error, the perceptions of men, O prince, became clouded, and thence their virtue began to wane.

When their perceptions were clouded and when men became subject to error all of them became covetous, O chief of the Bharatas.

And because men tried to secure objects which were not their own, another passion called lust seized them.

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.

Unrestrained sexual indulgence began. Men began to say what they liked. All distinctions between clean and unclean food and between virtue and vice disappeared.

When this confusion set in amongst men, the Vedas disappeared. Upon the disappearance of the Vedas, the righteousness also was gone.

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.

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.

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.

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.

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.

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.

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.

Another six consisting of the hearts of men, place, time, means, tacts, and alliances, and causes, were described in it.

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.

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.

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.

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.

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.

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.

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.

The ten dreadful vices, O chief of the Kurus, begotten by anger and lust, were described in that work.

The four kinds of vices begotten of lust, viz., hunting, gambling, drinking and sexual intercourse were described by the Self-sprung in that work.

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.

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.

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.

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.

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.

Having composed that highly beneficial work, the divine Lord cheerfully said to the deities led by Indra, these words.

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.

Helped by punishment this science will protect the world. Meting out rewards and punishments, this science will work among men.

And because men will be governed by punishment, therefore will this science be known in the three worlds as Dandaniti (science of punishment).

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.

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.

In view, however, of the gradual decrease of the span of human existence, the divine Shiva abridged that highly important science compiled by Brahman.

The abridgement, called Vaishalaksha, consisting of ten thousand chapters was then received by Indra, devoted to Brahman and possessed of great ascetic merit.

The divine Indra again abridged it into a work containing five thousand chapters and named it Vahudantaka.

Afterwards the powerful Brihaspati, by his intelligence, further abridged the work, into one containing three thousand chapters and named it Barhaspatya.

Next, the famous teacher of Yoga, Kavi of unlimited wisdom, abridged it further into a work of a thousand chapters.

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.

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.

The divine and powerful Narayana, thinking a little, created by his will a son born of his energy, named Virajas.

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.

Virajas had a son named Krittimat. He too cast off pleasure and enjoyment. Krittimat had a son named Kardama. Kardama also practised severe austerities.

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.

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.

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.

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.

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.

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.

The great Rishis then pierced right arm of Vena. Thence originated a person who was a second Indra in form.

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.

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.

I have got a very keen and fair understanding. Tell me fully what I shall do with it.

I shall unhesitatingly accomplish any useful task which you will be pleased to indicate.

Thus addressed, the gods that were present there, also the Rishis said to him,-"Do you fearlessly perform all sorts of righteous works.”

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.

Do you also swear that you would in thought, word, and deed, always maintain the religion laid on earth by the Vedas.

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.

O powerful one, know that Brahmanas are exempt from punishment, and promise further that you would protect the world from an intermixture of castes.

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,

Those Brahmavadins then said to him, Let it be so,-Then Shukra, that great repository of Brahma became his priest.

The Valakhilyas became his ministers, and the Saraswats his companions. The great and illustrious Rishis Garga became his astrologer.'

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.

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.

We have heard that the surface of the earth had before been very uneven. It was Prithu who levelled its surface.

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.

Ocean, that lord of rivers, and Himavat, the king of mountains, and Shakra, Yudhishthira, gave him inexhaustible wealth.

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.

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).

On account of the protection afforded by that king, nobody entertained any fear from reptiles and thieves of from any other source.

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.

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.

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.)

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.

The eternal Vishnu himself, O Bharata, confirmed his power, telling him,-No one, O king, shall excel you.

The divine Vishnu entered the body of that king for his penances. Therefore the entire universe adored Prithu who was the greatest of kings.

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.

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.

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.

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.

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.

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.

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.

He who once beheld Prithu's sweet face, became obedient to him. Thenceforth he began to know him as handsome, wealthy and highly blessed.

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.

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).

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.

Adoration of aged persons, gifts, purity of conduct, readiness for work and mercy towards all creatures, were very fully treated in it.

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.

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.