Mahabharata: A Modern Retelling (72 page)

they trust you utterly.”

“Let Yudhishthira

question me,” said Bhishma. “That son of Pandu

is scrupulous in his respect for dharma,

self-controlled, truthful and devout.

He worships the gods and respects his elders,

is gracious to guests, and generous to brahmins—

Yudhishthira should say what he wants to hear.”

“He is too full of shame to approach you,

aware of having harmed you, and so many

other outstanding men. He fears a curse.”

“Krishna,” said Bhishma, “as you know, the scriptures

have laid down that warfare is to kshatriyas

what piety and study are to brahmins.

A kshatriya should always be prepared

to kill even his kin in a just cause.

Yudhishthira has acted honorably.”

Hearing this, Yudhishthira drew near

and clasped Bhishma’s feet. “Welcome, my son,”

said Bhishma. “Be seated, do not be afraid.

Whatever you desire to know—ask me.”

Now came a time when King Yudhishthira,

with his family and Krishna listening,

sat, day after day, at Bhishma’s feet

receiving knowledge and the profound wisdom

gained in a life of dedicated service

to the house of Bharata.

The new king

had spent all he had to gain the kingdom

and now, even though he had found peace

from the worst pangs of self-doubt and remorse,

he suffered still. Restless, he paced his rooms

night after sleepless night. How could he ever

be a ruler great enough to justify

the enormity of what the throne had cost:

the frightful slaughter, all the broken lives—

children who would not, now, have a father

to launch them in the world; nubile women

whose beds would be perpetually cold.

Although he yearned to have no part of power,

longed for the solace of renunciation,

he had accepted that there was no escape

from royal obligation. In that spirit,

therefore, he had come to learn from Bhishma.

Whatever questions the young king put to him,

all his fears, all his perplexities,

the patriarch had patient answers for him.

And, to breathe life into the dry bones

of abstract principle, he told stories

of brahmins, gods, of legendary rulers

and of mythic animals and birds.

“All-wise Grandfather,” said Yudhishthira,

“people say kingship is the highest calling.

To me, it is a burden—yet I know

that for a people to pursue in peace

the goals of merit, wealth, and enjoyment

their king must perform his royal duties.

If he does not, the kingdom will be ravaged

by evil and confusion. A king’s rule

acts like the tether that keeps an unschooled horse

from running wild. So please enlighten me—

what are the crucial duties of a king?”

“My son,” said Bhishma, “first you must understand

that only a man devoted to the gods

and generous to brahmins will succeed

in following the dharma of a king.

But do not suppose that supernatural help

will be available if you yourself

do not engage in energetic effort.

Both these are necessary: human striving

and blessings from the gods. But of these two

effort is most crucial—when informed

by a strong, unwavering devotion

to the highest reality.

“The brahmins

are the most important people in this world.

They are the guardians of timeless wisdom

acquired through study and through lifelong practice

of meditation and austerities,

as well as through their virtuous former lives.

They should be treated with the highest honor

as their attainments benefit us all.

At each important moment of our lives,

at times of change, of joy and desolation,

at our point of entry into the world

and at our leaving it, the ancient prayers

and rituals the brahmins perform for us

ease our spiritual pilgrimage

through this world and the next.

“With that support

the king can function as a man of action.

From time to time, this question is debated:

does the age produce the king, or the reverse?

Have no doubt—the king creates the age.

When a king rules following his dharma,

wielding the rod of royal authority,

society runs smoothly, as it should.

The gods are worshiped properly, the crops

are plentiful, the people are contented.

All is harmonious in heaven and earth.

“A bad or foolish king will bring about

an age inferior in every way:

sinful, confused, tormented by disasters.

A good king makes the world a better place

in small ways, and in great. His righteousness

sustains morality; the rituals

which he supports construct and integrate

the very cosmos. For him, the right path

is not pursuit of personal liberation

and does not lead to renunciation.

Rather, it takes him to the heart of conflict

and complexity, where those he governs

depend on him for justice and protection.

That is your lonely path, Yudhishthira.

“I know the memory of war still haunts you

and that inclines you to be lenient

toward your subjects. Yes, you can by all means

cherish your people. But you should be careful—

kindness is not always the best policy.

Kindness to one person may directly lead

to suffering for another. Never think

only of your personal inclination,

but of how you are seen—of how the office

of king is served, or not, by your decisions.

The king’s every action will be assessed

by the people, according to their lights.

Be guided by the Vedas; royal justice

should neither be too harsh nor too indulgent

but should strike a balance between the two,

moderate, as the sun is in the spring.

In that way, you will earn respect and honor.

“Brahmins will help you; seek out their advice.

But you must be aware—not every brahmin

is what he seems, or what he ought to be.

Some may be deviant, seek to undermine

your authority and harm the kingdom.

Such men should not be physically chastised,

but should be banished to some distant spot,

cut off from the temptations of intrigue.

A king should punish all, even his teachers,

who work against his interests and act wrongly.

“A king’s servants cannot be his friends.

Do not allow familiarity,

joking, and so on. They should never think

it is their place to question your decisions

or offer opinions. If they do, then soon

they will be running things at court their way

and boasting that the king seeks out their views.

Then they’ll start stealing from the royal coffers,

riding the king’s horses, wearing his clothes,

resenting his orders—imagine where it ends!

Clear boundaries make everyone contented.

“A good king sustains the social order

and he judiciously administers

the public purse. He ought to recognize

his people’s right to property, and should not

high-handedly deprive them of it. That way

they will respect him. A good king is steady,

free from fits of anger or despair.

He is self-disciplined, fair in his dealings.

His people move in safety round his kingdom

as children do within their father’s house.

Protection is the principal advantage

every subject looks for in their ruler.

“If he is to carry out his duties

the king has to survive, and that entails

a sharp awareness of his enemies,

both those who may surround him every day

and those in other kingdoms with an interest

in attacking his. While avoiding

morbid distrustfulness, he should be watchful,

astute; never underestimate

the harm that can be done by hostile men.

Even a weak ill-wisher can do damage,

as a small fire can become an inferno.

Think ahead, listen to your spies, store up

provisions against hard times. Gain support

among the people through your virtuous conduct.

A kingdom is a complex entity;

maintaining it will call for every shred

of energy and judgment you can muster.”

“Bravo! Bravo!” cried the assembled seers

sitting around Bhishma. But Yudhishthira,

as evening fell, was serious and sad.

Early the next morning, Yudhishthira,

after performing his prayers and ablutions,

sat again at Bhishma’s side.

“Grandfather,

explain to me: how is it that one man,

whose body is the same as other men’s,

who is no more noble or accomplished

than many others, who is born and dies

as they do—how is it that this one man

is called ‘king,’ and must protect the earth,

is respected above other men

and treated like a god?”

Bhishma replied,

“There was a time in the history of the earth

when there were no kings, and no use of force

or punishment; all people lived in peace

with one another, honoring the law.

But then greed arose, lust and anger,

and people grabbed what did not belong to them,

fought each other, and forgot morality.

Their ritual obligations were neglected.

All was chaos; the people were desperate,

lacking any source of authority.

“The gods hurried in distress to Brahma,

lord of creatures. ‘Blessed one,’ they cried,

‘we are afraid. The natural reverence

accorded us by humans has broken down.

These days, they no longer honor us

and we no longer shower them with favors.

Our divine status, which derives from yours,

is disappearing.’ Brahma thought long and hard

and composed the Group of Three, the goals

all men should follow to avert chaos:

virtue, wealth and pleasure. And he specified

a further, spiritual, goal: moksha—

release from the ceaseless round of birth and death,

merging the self with the absolute.

“He composed a hundred thousand lessons

addressing every aspect of earthly life.

The gods were satisfied. They asked Vishnu

to nominate a leader, one superior

to other human beings, a person worthy

to implement the teachings of Lord Brahma.

After some setbacks, and with difficulty,

the seers identified a virtuous man,

respectful of the gods, and of brahmins,

imbued with the spirit of Vishnu himself.

His name was Prithu, and the seers were sure

he would be attentive to the brahmins’ views,

and enforce the law. They consecrated him.

The populace welcomed him as their ruler.

That was the origin of kingship. Soon

order and prosperity returned,

the earth flourished and men and gods were happy.

“Of course, not every king since those distant days

has defended virtue as he should.

But the ideal is there; all recognize

and love a worthy king when they see him,

and without a king all would be chaos,

evil would prevail throughout the land.”

“What causes evil?” asked Yudhishthira.

“Greed is the ultimate root of every evil.

People who covet what they do not have

are prone to anger, and become obsessed.

They are mean-spirited, enslaved by wanting.

Those who pile up wealth for its own sake

are often ruthless and contemptuous,

despising those less well off than themselves.

Lust comes from greed. Dishonesty, ill will,

envy, ruthlessness—every kind of sin

starts with desiring more than one possesses.

“Ignorance springs from the selfsame root.

Greed spreads its branches and the mind grows dark,

unable to judge clearly. Even the wise,

skilled in offering advice to others,

are rarely free, in their secret hearts,

of craving, lust, jealousy, and longing

for an existence free from every hardship.

“Yes, greed is the worst vice. To escape its grip

one must cultivate that self-control

which is the scaffolding of every virtue.

With self-control come patience, moderation,

gentleness and generosity.

Some people might take self-control for weakness

but it is really tolerance, openness

to all experience, a non-judgmental

acceptance of all that life may send our way.

A person does not need a forest ashram

if they can exercise such self-control