The Origin of Kingship and the Treatise of Brahma

Verse 1 (12.58.1)

ततः कल्यं समुत्थाय कृतपूर्वाह्णिकक्रियाः । ययुस्ते नगराकारैः रथैः पाण्डवयादवाः ॥

tataḥ kalyaṃ samutthāya kṛtapūrvāhṇikakriyāḥ | yayuste nagarākāraiḥ rathaiḥ pāṇḍavayādavāḥ

Vaishampayana said: Rising at dawn and performing their morning rites, the Pandavas and the Yadavas set out in chariots as vast as cities.

Verse 2 (12.58.2)

प्रतिपद्य कुरुक्षेत्रं भीष्ममासाद्य चानघम् । सुखां च रजनीं पृष्ट्वा गाङ्गेयं रथिनां वरम् ॥

pratipadya kurukṣetraṃ bhīṣmamāsādya cānagham | sukhāṃ ca rajanīṃ pṛṣṭvā gāṅgeyaṃ rathināṃ varam

Reaching Kurukshetra, they came to the blameless Bhishma, son of Ganga and best of charioteers, and asked whether his night had passed in comfort.

Verse 3 (12.58.3)

व्यासादीनभिवाद्यर्षीन्सर्वैस्तैश्चाभिनन्दिताः । निषेदुरभितो भीष्मं परिवार्य समन्ततः ॥

vyāsādīnabhivādyarṣīnsarvaistaiścābhinanditāḥ | niṣedurabhito bhīṣmaṃ parivārya samantataḥ

They saluted Vyasa and the other sages, were welcomed by them all, and sat down around Bhishma on every side.

Verse 4 (12.58.4)

ततो राजा महातेजा धर्मपुत्रो युधिष्ठिरः । अब्रवीत्प्राञ्जलिर्भीष्मं प्रतिपूज्य यथाविधि ॥

tato rājā mahātejā dharmaputro yudhiṣṭhiraḥ | abravītprāñjalirbhīṣmaṃ pratipūjya yathāvidhi

Then King Yudhishthira, the son of Dharma, of great splendour, having honoured Bhishma as the rule prescribes, spoke to him with folded hands.

Verse 5 (12.58.5)

य एष राजन्राजेति शब्दश्चरति भारत । कथमेष समुत्पन्नस्तन्मे ब्रूहि पितामह ॥

ya eṣa rājanrājeti śabdaścarati bhārata | kathameṣa samutpannastanme brūhi pitāmaha

Yudhishthira said: O king, O Bharata, this word "king" that is current in the world: how did it come into being? Tell me that, grandfather.

Verse 6 (12.58.6)

तुल्यपाणिभुजग्रीवस्तुल्यबुद्धीन्द्रियात्मकः । तुल्यदुःखसुखात्मा च तुल्यपृष्ठमुखोदरः ॥

tulyapāṇibhujagrīvastulyabuddhīndriyātmakaḥ | tulyaduḥkhasukhātmā ca tulyapṛṣṭhamukhodaraḥ

He is the same as other men in hands, arms and neck, the same in mind and senses, the same in his nature of pain and pleasure, the same in back, face and belly;

Verse 7 (12.58.7)

तुल्यशुक्रास्थिमज्जा च तुल्यमांसासृगेव च । निःश्वासोच्छ्वासतुल्यश्च तुल्यप्राणशरीरवान् ॥

tulyaśukrāsthimajjā ca tulyamāṃsāsṛgeva ca | niḥśvāsocchvāsatulyaśca tulyaprāṇaśarīravān

the same in semen, bones and marrow, the same in flesh and blood, the same in breathing in and breathing out, the same in life-breath and body;

Note on the text: Corrected नेःश्वासोच्छ्वासतुल्यश्च → निःश्वासोच्छ्वासतुल्यश्च (misprint in Wikisource; wrong vowel sign; the critical edition reads niḥśvāsocchvāsatulyaś ca).

Verse 8 (12.58.8)

समानजन्ममरणः समः सर्वैर्गुणैर्नृणाम् । विशिष्टबुद्धीञ्शूरांश्च कथमेकोऽधितिष्ठति ॥

samānajanmamaraṇaḥ samaḥ sarvairguṇairnṛṇām | viśiṣṭabuddhīñśūrāṃśca kathameko'dhitiṣṭhati

he is born and dies as they do, and is equal to other men in all their qualities. How, then, does one man rule over men of superior intelligence and over heroes?

Verse 9 (12.58.9)

कथमेको महीं कृत्स्नां शूरवीरार्यसंकुलम् । रक्षत्यपि च लोकस्य प्रसादमभिवाञ्छति ॥

kathameko mahīṃ kṛtsnāṃ śūravīrāryasaṃkulam | rakṣatyapi ca lokasya prasādamabhivāñchati

How does one man protect the whole earth, crowded with heroes, warriors and noble men, and at the same time seek the goodwill of the world?

Verse 10 (12.58.10)

एकस्य तु प्रसादेन कृत्स्नो लोकः प्रसीदति । व्याकुले चाकुलः सर्वो भवतीति विनिश्चयः ॥

ekasya tu prasādena kṛtsno lokaḥ prasīdati | vyākule cākulaḥ sarvo bhavatīti viniścayaḥ

By the favour of one man the whole world is pleased, and when he is troubled everyone is troubled; this is certain.

Verse 11 (12.58.11)

एतदिच्छाम्यहं श्रोतुं त्वत्तो हि भरतर्षभ । कृत्स्नं तन्मे यथातत्त्वं प्रब्रूहि वदतां वर ॥

etadicchāmyahaṃ śrotuṃ tvatto hi bharatarṣabha | kṛtsnaṃ tanme yathātattvaṃ prabrūhi vadatāṃ vara

I wish to hear this from you, best of the Bharatas, best of speakers. Tell me all of it as it truly is.

Verse 12 (12.58.12)

नैतत्कारणमत्यल्पं भविष्यति विशांपते । यदेकस्मिञ्जगत्सर्वं देववद्याति सन्नतिम् ॥

naitatkāraṇamatyalpaṃ bhaviṣyati viśāṃpate | yadekasmiñjagatsarvaṃ devavadyāti sannatim

Lord of the people, this cannot be a slight cause, that the whole world bows before one man as it would before a god.

Verse 13 (12.58.13)

नियतस्त्वं नरव्याघ्र शृणु सर्वमशेषतः । यथा राज्यं समुत्पन्नमादौ कृतयुगेऽभवत् ॥

niyatastvaṃ naravyāghra śṛṇu sarvamaśeṣataḥ | yathā rājyaṃ samutpannamādau kṛtayuge'bhavat

Bhishma said: Listen with attention, tiger among men, to all of it without omission: how kingship first arose in the Krita age.

Verse 14 (12.58.14)

नैव राज्यं न राजाऽऽसीन्न च दण्डो न दाण्डिकः । धर्मेणैव प्रजाः सर्वा रक्षन्ति स्म परस्परम् ॥

naiva rājyaṃ na rājā''sīnna ca daṇḍo na dāṇḍikaḥ | dharmeṇaiva prajāḥ sarvā rakṣanti sma parasparam

In the beginning there was no kingdom and no king, no punishment and no one to punish; all the people protected one another by dharma alone.

Verse 15 (12.58.15)

पाल्यमानास्तथाऽन्योन्यं नरा धर्मेण भारत । दैन्यं परमुपाजग्मुस्ततस्तान्मोह आविशत् ॥

pālyamānāstathā'nyonyaṃ narā dharmeṇa bhārata | dainyaṃ paramupājagmustatastānmoha āviśat

But as men thus guarded one another by dharma, O Bharata, they fell into great dejection, and then bewilderment came over them.

Verse 16 (12.58.16)

ते मोहवशमापन्ना मनुजा मनुजर्षभ । प्रतिपत्तिविमोहाच्च धर्मस्तेषामनीनशत् ॥

te mohavaśamāpannā manujā manujarṣabha | pratipattivimohācca dharmasteṣāmanīnaśat

Fallen under the power of bewilderment, O best of men, and confused in their discernment, they lost their dharma.

Verse 17 (12.58.17)

नष्टायां प्रतिपत्तौ च मोहवश्या नरास्तदा । लोभस्य वशमापन्नाः सर्वे भरतसत्तम ॥

naṣṭāyāṃ pratipattau ca mohavaśyā narāstadā | lobhasya vaśamāpannāḥ sarve bharatasattama

When discernment was lost, men were in the grip of bewilderment, and then, best of the Bharatas, they all fell under the power of greed.

Verse 18 (12.58.18)

अप्राप्तस्याभिमर्शं तु कुर्वन्तो मनुजास्ततः । कामो नामापरस्तत्र प्रत्यपद्यत वै प्रभो ॥

aprāptasyābhimarśaṃ tu kurvanto manujāstataḥ | kāmo nāmāparastatra pratyapadyata vai prabho

Then, as men reached out to lay hold of what they had not obtained, another thing arose among them, O lord, called desire.

Verse 19 (12.58.19)

तांस्तु कामवशं प्राप्तान्रागो नामाभिसंस्पृशत् । रक्ताश्च नाभ्यजानन्त कार्याकार्ये युधिष्ठिर ॥

tāṃstu kāmavaśaṃ prāptānrāgo nāmābhisaṃspṛśat | raktāśca nābhyajānanta kāryākārye yudhiṣṭhira

Those who had come under the power of desire were then touched by another, called passion. Stained with passion, Yudhishthira, they no longer knew what should and should not be done.

Verse 20 (12.58.20)

अगम्यागमनं चैव वाच्यावाच्यं तथैव च । भक्ष्याभक्ष्यं च राजेन्द्र दोषादोषं च नात्यजन् ॥

agamyāgamanaṃ caiva vācyāvācyaṃ tathaiva ca | bhakṣyābhakṣyaṃ ca rājendra doṣādoṣaṃ ca nātyajan

They went to those forbidden to them, said what should not be said, ate what should not be eaten, O best of kings, and accepted the faulty and the faultless alike.

Note on the text: Corrected चराजेन्द्र → च राजेन्द्र (misprint in Wikisource; two words run together; the critical edition reads ca rājendra).

Verse 21 (12.58.21)

विप्लुते नरलोकेऽस्मिंस्ततो ब्रह्म ननाश ह । नाशाच्च ब्रह्मणो राजन्धर्मो नाशमथागमत् ॥

viplute naraloke'smiṃstato brahma nanāśa ha | nāśācca brahmaṇo rājandharmo nāśamathāgamat

When the world of men was thrown into disorder in this way, the Veda was lost; and with the loss of the Veda, O king, dharma too came to destruction.

Verse 22 (12.58.22)

नष्टे ब्रह्मणि धर्मे च देवास्त्रासमथागमन् । ते त्रस्ता नरशार्दूल ब्रह्माणं शरणं ययुः ॥

naṣṭe brahmaṇi dharme ca devāstrāsamathāgaman | te trastā naraśārdūla brahmāṇaṃ śaraṇaṃ yayuḥ

When the Veda and dharma were lost, the gods were seized with terror. Frightened, tiger among men, they went to Brahma for refuge.

Verse 23 (12.58.23)

प्रपद्य भगवन्तं ते देवं लोकपितामहम् । ऊचुः प्राञ्जलयः सर्वे दुःखवेगसमाहताः ॥

prapadya bhagavantaṃ te devaṃ lokapitāmaham | ūcuḥ prāñjalayaḥ sarve duḥkhavegasamāhatāḥ

Having taken refuge with the blessed god Brahma, grandfather of the worlds, they all spoke with folded hands, struck down by a surge of misery.

Verse 24 (12.58.24)

भगवन्नरलोकस्थं ग्रस्तं ब्रह्म सनातनम् । लोभमोहादिभिर्भावैस्ततो नो भयमाविशत् ॥

bhagavannaralokasthaṃ grastaṃ brahma sanātanam | lobhamohādibhirbhāvaistato no bhayamāviśat

The gods said: Blessed One, the eternal Veda that dwelt in the world of men has been swallowed up by greed, delusion and the other passions, and so fear has entered us.

Note on the text: Speaker supplied: the gods' direct speech to Brahma, with no printed heading (the page leaves it under Bhishma); it fills the whole verse.

Verse 25 (12.58.25)

ब्रह्मणश्च प्रणाशेन धर्मो व्यनशदीश्चर । ततस्तु समतां याता मर्त्यैस्त्रिभुवनेश्वराः ॥

brahmaṇaśca praṇāśena dharmo vyanaśadīścara | tatastu samatāṃ yātā martyaistribhuvaneśvarāḥ

With the destruction of the Veda, lord, dharma too has perished; and then, O lord of the three worlds, we have been brought down to a level with mortals.

Note on the text: Speaker supplied: the gods' direct speech to Brahma, with no printed heading; it fills the whole verse.

Verse 26 (12.58.26)

अधोऽभिवर्षास्तु वयं भौमास्तूर्ध्वप्रवर्षिणः । क्रियाव्युपरमात्तेषां ततोऽगच्छाम संशयम् ॥

adho'bhivarṣāstu vayaṃ bhaumāstūrdhvapravarṣiṇaḥ | kriyāvyuparamātteṣāṃ tato'gacchāma saṃśayam

We send our rain downward, while the mortals of earth send theirs upward; now that their rites have ceased, we have fallen into doubt.

Note on the text: Corrected अधोर्भिवर्षास्तु → अधोऽभिवर्षास्तु (misprint in Wikisource; अधोर्भि is not a valid form, with a stray र् and a missing avagraha; the sense, "we rain downward", agrees with CE adho hi varṣam asmākaṃ). The rest (वयं भौमास्तूर्ध्वप्रवर्षिणः against CE martyās tūrdhvapravarṣiṇaḥ) is a recension variant, kept. Speaker supplied: the gods' direct speech to Brahma, with no printed heading; it fills the whole verse.

Verse 27 (12.58.27)

अत्र निःश्रेयसं यन्नस्तद्ध्यायस्व पितामह । त्वत्प्रसादात्समुत्थोऽसौ प्रभावो नो भवत्वयम् ॥

atra niḥśreyasaṃ yannastaddhyāyasva pitāmaha | tvatprasādātsamuttho'sau prabhāvo no bhavatvayam

Grandfather, think on what is best for us in this matter. May this power of ours, which has risen through your grace, remain.

Note on the text: Corrected समुत्थोसौ → समुत्थोऽसौ (misprint in Wikisource; missing avagraha; cf. CE samuttho 'sau). Line 2 is a recension variant of CE 12.59.27c (tvatprabhāvasamuttho 'sau prabhāvo no vinaśyati), kept. Speaker supplied: the gods' direct speech to Brahma, with no printed heading; it fills the whole verse.

Verse 28 (12.58.28)

तानुवाच सुरान्सर्वान्स्वयंभूर्भगवांस्ततः । श्रेयोऽहं चिन्तयिष्यामि व्येतु वो भीः सुरोत्तमाः ॥

tānuvāca surānsarvānsvayaṃbhūrbhagavāṃstataḥ | śreyo'haṃ cintayiṣyāmi vyetu vo bhīḥ surottamāḥ

Then the blessed Svayambhu said to all those gods: "I shall think on what is best; let your fear depart, best of gods."

Note on the text: Corrected चिन्तयिष्यामिव्येतु → चिन्तयिष्यामि व्येतु (misprint in Wikisource; two words run together; the critical edition reads cintayiṣyāmi vyetu). Line 1 is narration (Bhishma); line 2 is Brahma's own words, so the verse stays with the narrator.

Verse 29 (12.58.29)

ततोऽध्यायसहस्राणां शतं चक्रे स्वबुद्धिजम् । यत्र धर्मस्तथैवार्थः कामश्चैवानुवर्णितः ॥

tato'dhyāyasahasrāṇāṃ śataṃ cakre svabuddhijam | yatra dharmastathaivārthaḥ kāmaścaivānuvarṇitaḥ

Then he composed, out of his own mind, a work of a hundred thousand chapters, in which dharma, artha and kama were set forth.

Verse 30 (12.58.30)

त्रिवर्ग इति विख्यातो गण एव स्वयंभुवा । चतुर्थो मोक्ष इत्येव पृथगर्थः पृथग्गुणः ॥

trivarga iti vikhyāto gaṇa eva svayaṃbhuvā | caturtho mokṣa ityeva pṛthagarthaḥ pṛthagguṇaḥ

This group, composed by Svayambhu, is known as the three aims (trivarga); the fourth is liberation (moksha), whose object and nature are distinct from theirs.

Verse 31 (12.58.31)

मोक्षस्यास्ति त्रिवर्गोऽन्यः प्रोक्तः सत्वं रजस्तमः । स्थानं वृद्धिः क्षयश्चैव त्रिवर्गश्चैव दण्डजः ॥

mokṣasyāsti trivargo'nyaḥ proktaḥ satvaṃ rajastamaḥ | sthānaṃ vṛddhiḥ kṣayaścaiva trivargaścaiva daṇḍajaḥ

Liberation, too, has another triad, declared to be sattva, rajas and tamas; and there is the triad born of punishment: stability, growth and decay.

Verse 32 (12.58.32)

आत्मादेशश्च कालश्चाप्युपायाः कृत्यमेव च । सहायाः कारणं चैव षड्वर्गो नीतिजः स्मृतः ॥

ātmādeśaśca kālaścāpyupāyāḥ kṛtyameva ca | sahāyāḥ kāraṇaṃ caiva ṣaḍvargo nītijaḥ smṛtaḥ

The self, place and time, the means, the task, the helpers, and the cause: this is remembered as the sixfold group born of policy.

Verse 33 (12.58.33)

त्रयी चान्वीक्षिकी चैव वार्ता च भरतर्षभ । दण्डनीतिश्च विपुला विद्यास्तत्र निदर्शिताः ॥

trayī cānvīkṣikī caiva vārtā ca bharatarṣabha | daṇḍanītiśca vipulā vidyāstatra nidarśitāḥ

The threefold Veda, logic, the arts of livelihood, and the vast science of punishment: these branches of learning are set out there, best of the Bharatas.

Verse 34 (12.58.34)

अमात्यलिप्सा प्रणिधी राजपुत्रस्य लक्षणम् । चारश्च विविधोपायः प्रणिधिश्च पृथग्विधः ॥

amātyalipsā praṇidhī rājaputrasya lakṣaṇam | cāraśca vividhopāyaḥ praṇidhiśca pṛthagvidhaḥ

There are the winning of ministers, the two kinds of secret agents, the marks of a king's son, spies of many methods, and agents of various kinds.

Verse 35 (12.58.35)

सामभेदः प्रदानं च ततो दण्डश्च पार्थिव । उपेक्षा पञ्चमी चात्र कार्त्स्न्येन समुदाहृता ॥

sāmabhedaḥ pradānaṃ ca tato daṇḍaśca pārthiva | upekṣā pañcamī cātra kārtsnyena samudāhṛtā

Conciliation, division, gifts, and then force, O king, with indifference as the fifth: these are all fully set out there.

Verse 36 (12.58.36)

मन्त्रश्च वर्णितः कृत्स्नो मन्त्रभेदार्थ एव च । विभ्रमश्चैव मन्त्रस्य सिद्ध्यसिद्ध्योश्च यत्फलम् ॥

mantraśca varṇitaḥ kṛtsno mantrabhedārtha eva ca | vibhramaścaiva mantrasya siddhyasiddhyośca yatphalam

Counsel is described in full, together with the betrayal of counsel and the confounding of counsel, and the fruit of its success and failure.

Verse 37 (12.58.37)

संधिश्च त्रिविधाभिख्यो हीनो मध्यस्तथोत्तमः । भयसत्कारवित्ताख्यं कार्त्स्न्येन परिवर्णितम् ॥

saṃdhiśca trividhābhikhyo hīno madhyastathottamaḥ | bhayasatkāravittākhyaṃ kārtsnyena parivarṇitam

Treaties are described as of three kinds, low, middle and highest, named from fear, from honour and from wealth, and all of this is set out in full.

Verse 38 (12.58.38)

यात्राकालाश्च चत्वारस्त्रिवर्गस्य च विस्तरः । विजयो धर्मयुक्तश्च तथार्थविजयश्च ह ॥

yātrākālāśca catvārastrivargasya ca vistaraḥ | vijayo dharmayuktaśca tathārthavijayaśca ha

The four seasons for marching out, the full extent of the three aims, victory in accord with dharma, and victory for the sake of gain,

Verse 39 (12.58.39)

आसुरश्चैव विजयः कार्त्स्न्येन परिवर्णितः । लक्षणं पञ्चवर्गस्य त्रिविधं चात्र वर्णितम् ॥

āsuraścaiva vijayaḥ kārtsnyena parivarṇitaḥ | lakṣaṇaṃ pañcavargasya trividhaṃ cātra varṇitam

and the demonic kind of victory are all fully described. The marks of the fivefold group are also set out here in three kinds.

Verse 40 (12.58.40)

प्रकाशश्चाप्रकाशश्च दण्डोऽथ परिशब्दितः । प्रकाशोऽष्टविधस्तत्र गुह्यश्च बहुविस्तरः ॥

prakāśaścāprakāśaśca daṇḍo'tha pariśabditaḥ | prakāśo'ṣṭavidhastatra guhyaśca bahuvistaraḥ

Force is spoken of as open and as hidden. The open kind is eightfold, and the hidden kind has many branches.

Note on the text: Removed a stray zero-width joiner inside दण्डो (Wikisource markup artefact).

Verse 41 (12.58.41)

रथा नागा हयाश्चैव पादाताश्चैव पाण्डव । विष्टिर्नावश्चराश्चैव देशिका इति चाष्टमः । अङ्गान्येतानि कौरव्य प्रकाशानि बलस्य तु ॥

rathā nāgā hayāścaiva pādātāścaiva pāṇḍava | viṣṭirnāvaścarāścaiva deśikā iti cāṣṭamaḥ | aṅgānyetāni kauravya prakāśāni balasya tu

Chariots, elephants, horses and foot soldiers, O Pandava; carriers of burdens, boats, scouts, and guides as the eighth: these, O Kauravya, are the open limbs of an army.

Note on the text: Three-line verse: lines 1-2 are a recension variant of CE 12.59.41a and 41c (…देशिका इति चाष्टमः against CE deśikāḥ pathi cāṣṭakam, kept); line 3 is CE 12.59.42a. The alignment found no match.

Verse 42 (12.58.42)

जङ्गमाजङ्गमाश्चोक्ताश्चूर्णयोगा विषादयः । स्पर्शे चाभ्यवहार्ये चाप्युपांशुर्विविधः स्मृतः ॥

jaṅgamājaṅgamāścoktāścūrṇayogā viṣādayaḥ | sparśe cābhyavahārye cāpyupāṃśurvividhaḥ smṛtaḥ

Poisons, moving and unmoving, powders and compounds, and the like are described; and the secret means, which act through touch and through what is eaten, are remembered as of many kinds.

Note on the text: Line 1 = CE 12.59.42c; line 2 = CE 12.59.43a. The CE verses are divided differently from Wikisource.

Verse 43 (12.58.43)

क्रीडापूर्वे रणे द्यूते विस्रम्भणसमन्वितम् । उक्तं कैतव्यमित्येतदुपायो नवमो बुधैः ॥

krīḍāpūrve raṇe dyūte visrambhaṇasamanvitam | uktaṃ kaitavyamityetadupāyo navamo budhaiḥ

Deceit, joined with the winning of trust in play, in war and in gambling, is described; the wise count it as the ninth means.

Note on the text: Removed a stray backtick opening the bracketed passage (printed before क्रीडा-). Not in the critical edition's constituted text (found in the vulgate recension); the CE records it as the star passage 12.59.43b*0126 (lines 01–02), where it reads visrambheṇa samanvitam (Wikisource विस्रम्भण-, a recension variant, kept). Wikisource divides the passage differently.

Verse 44 (12.58.44)

उपेक्षा सर्वकार्येषु कर्मणां करणेषु च । अनिष्टानां समुत्थाने त्रिवर्गो नश्यते यया ॥

upekṣā sarvakāryeṣu karmaṇāṃ karaṇeṣu ca | aniṣṭānāṃ samutthāne trivargo naśyate yayā

Indifference in all undertakings and in the instruments of action, and when misfortunes arise: that by which the three aims are destroyed.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the CE records it as the star passage 12.59.43b*0126 (lines 03–04). Wikisource divides the passage differently.

Verse 45 (12.58.45)

इन्द्रजालादिका माया वाग्जीवनकुशीलवैः । सुनिमित्तैर्दुर्निमित्तैरुत्पातैश्च समन्वितम् ॥

indrajālādikā māyā vāgjīvanakuśīlavaiḥ | sunimittairdurnimittairutpātaiśca samanvitam

Illusion, such as sorcery and the like, practised by actors and those who live by their tongues, together with good omens, bad omens and portents.

Note on the text: Corrected सुनिमित्तैदुर्निमित्तैरुत्पातैश्च → सुनिमित्तैर्दुर्निमित्तैरुत्पातैश्च (misprint in Wikisource; dropped र्; the critical edition reads sunimittair durnimittair) and वाजीवन → वाग्जीवन (misprint in Wikisource; dropped ग्; the critical edition reads vāgjīvana). Not in the critical edition's constituted text (found in the vulgate recension); the CE records it as the star passage 12.59.43b*0126 (lines 05–06). Wikisource divides the passage differently.

Verse 46 (12.58.46)

डम्भो लिङ्गं समाश्रित्य शत्रुवर्गे प्रयुज्यते । शाठ्यं निश्चेष्टता प्रोक्ता चित्तदोषप्रदूषिका ॥

ḍambho liṅgaṃ samāśritya śatruvarge prayujyate | śāṭhyaṃ niśceṣṭatā proktā cittadoṣapradūṣikā

Hypocrisy, which takes up the outward marks of piety and is used against the enemy's side; and deceitfulness, declared to be inertness, which corrupts through faults of the mind.

Note on the text: Removed the stray apostrophe closing the bracketed passage and the doubled danda printed before it (प्रदूषिका।।' → प्रदूषिका ॥). Not in the critical edition's constituted text (found in the vulgate recension); the CE records it as the star passage 12.59.43b*0126 (lines 07–08), the last lines of the passage. Wikisource divides the passage differently.

Verse 47 (12.58.47)

अरिर्मित्र उदासीन इत्येतेऽप्यनुवर्णिताः । कृत्स्ना मार्गगुणाश्चैव तथा भूमिगुणाश्च ह । आत्मरक्षणमाश्वासः स्पर्शानां चान्ववेक्षणम् ॥

arirmitra udāsīna ityete'pyanuvarṇitāḥ | kṛtsnā mārgaguṇāścaiva tathā bhūmiguṇāśca ha | ātmarakṣaṇamāśvāsaḥ sparśānāṃ cānvavekṣaṇam

Enemy, friend and neutral are likewise described; all the qualities of roads and the qualities of ground; protecting oneself, giving reassurance, and the careful watching of what touches one.

Note on the text: Three-line verse: line 1 = CE 12.59.43c; line 2 = CE 12.59.44a; line 3 = CE 12.59.44c (reading स्पर्शानां against CE spaśānāṃ, kept). The alignment found no match.

Verse 48 (12.58.48)

कल्पना विविधाश्चापि नृनागरथवाजिनाम् । व्यूहाश्च विविधाभिख्या विचित्रं युद्धकौशलम् ॥

kalpanā vividhāścāpi nṛnāgarathavājinām | vyūhāśca vividhābhikhyā vicitraṃ yuddhakauśalam

The many ways of arraying men, elephants, chariots and horses; formations of many names; and the varied skill of battle.

Verse 49 (12.58.49)

उत्पाताश्च निपाताश्च सुयुद्धं सुपलायितम् । शस्त्राणां पालनं ज्ञानं तथैव भरतर्षभ ॥

utpātāśca nipātāśca suyuddhaṃ supalāyitam | śastrāṇāṃ pālanaṃ jñānaṃ tathaiva bharatarṣabha

Portents and disasters, fighting well and retreating well, and the care and knowledge of weapons, O best of the Bharatas.

Verse 50 (12.58.50)

बलव्यसनयुक्तं च तथैव बलहर्षणम् । पीडा चापदकालश्च भयकालश्च पाण्डव ॥

balavyasanayuktaṃ ca tathaiva balaharṣaṇam | pīḍā cāpadakālaśca bhayakālaśca pāṇḍava

An army beset by calamity and the cheering of an army; hardship, times of distress, and times of danger, O Pandava.

Verse 51 (12.58.51)

तथाख्यातविधानं च योगः संचार एव च । चोरैराटविकैश्चोग्रैः परराष्ट्रस्य पीडनम् ॥

tathākhyātavidhānaṃ ca yogaḥ saṃcāra eva ca | corairāṭavikaiścograiḥ pararāṣṭrasya pīḍanam

The prescribed announcements, the stratagems and the movements; and the harassing of an enemy's realm by thieves, forest tribes and fierce men,

Verse 52 (12.58.52)

अग्निदैर्गरदैश्चैव प्रतिरूपककारकैः । श्रेणिमुख्योपजापेन वीरुधश्छेदनेन च ॥

agnidairgaradaiścaiva pratirūpakakārakaiḥ | śreṇimukhyopajāpena vīrudhaśchedanena ca

by arsonists and poisoners, by makers of counterfeit images, by sowing discord among the chiefs of guilds, and by the cutting down of crops and creepers,

Note on the text: Corrected अग्निदैर्गरदैश्चेव → अग्निदैर्गरदैश्चैव (misprint in Wikisource; the vowel sign is wrong; the critical edition reads caiva).

Verse 53 (12.58.53)

दूषणेन च नागानामातङ्कजननेन च । आराधनेन भक्तस्य पत्युश्चोपग्रहेण च ॥

dūṣaṇena ca nāgānāmātaṅkajananena ca | ārādhanena bhaktasya patyuścopagraheṇa ca

by spoiling elephants and spreading terror, by courting the devoted and by gaining the support of the lord.

Verse 54 (12.58.54)

सप्ताङ्गस्य च राज्यस्य ह्रासवृद्धिसमीक्षणम् । दूतसामर्थ्ययोगश्च राष्ट्रस्य च विवर्धनम् ॥

saptāṅgasya ca rājyasya hrāsavṛddhisamīkṣaṇam | dūtasāmarthyayogaśca rāṣṭrasya ca vivardhanam

The examination of the rise and decline of the kingdom of seven limbs, the use of an envoy's ability, and the growth of the realm.

Verse 55 (12.58.55)

अरिमध्यस्थमित्राणां सम्यक्चोक्तं प्रपञ्चनम् । अवमर्दः प्रतीघातस्तथैव च बलीयसाम् ॥

arimadhyasthamitrāṇāṃ samyakcoktaṃ prapañcanam | avamardaḥ pratīghātastathaiva ca balīyasām

The proper account of enemy, neutral and friend, and the crushing and the checking of those who are stronger.

Verse 56 (12.58.56)

व्यवहारः सुसूक्ष्मश्च तथा कण्टकशोधनम् । श्रमो व्यायामयोगश्च योगद्रव्यस्य सञ्चयः ॥

vyavahāraḥ susūkṣmaśca tathā kaṇṭakaśodhanam | śramo vyāyāmayogaśca yogadravyasya sañcayaḥ

Legal procedure, which is very subtle, the weeding out of thorns, exertion and the practice of exercise, and the gathering of materials for use.

Verse 57 (12.58.57)

अभृतानां च भरणं भृतानां चान्ववेक्षणम् । अन्तकाले प्रदानं च व्यसने चाप्रसङ्गिता ॥

abhṛtānāṃ ca bharaṇaṃ bhṛtānāṃ cānvavekṣaṇam | antakāle pradānaṃ ca vyasane cāprasaṅgitā

The maintenance of those not yet supported and the oversight of those already supported, giving at the final hour, and freedom from indulgence in vices.

Verse 58 (12.58.58)

तथा राजगुणाश्चैव सेनापतिगुणाश्च ह । करणस्य च कर्तुश्च गुणदोषास्तथैव च ॥

tathā rājaguṇāścaiva senāpatiguṇāśca ha | karaṇasya ca kartuśca guṇadoṣāstathaiva ca

Likewise the qualities of a king and of a general, and the merits and faults of the instrument and of the doer.

Verse 59 (12.58.59)

दुष्टेङ्गितं च विविधं वृत्तिश्चैवानुवर्तिनाम् । शङ्कितत्वं च सर्वस्य प्रमादस्य च वर्जनम् ॥

duṣṭeṅgitaṃ ca vividhaṃ vṛttiścaivānuvartinām | śaṅkitatvaṃ ca sarvasya pramādasya ca varjanam

Hostile gestures of many kinds, the conduct of dependents, suspicion of everyone, and the avoidance of negligence.

Verse 60 (12.58.60)

अलब्धलिप्सा लब्धस्य तथैव च विवर्धनम् । प्रदानं च विवृद्धस्य पात्रेभ्यो विधिवत्तथा ॥

alabdhalipsā labdhasya tathaiva ca vivardhanam | pradānaṃ ca vivṛddhasya pātrebhyo vidhivattathā

The wish to gain what has not been gained, the increase of what has been gained, and the due giving of what has increased to worthy recipients.

Verse 61 (12.58.61)

विसर्गोऽर्थस्य धर्मार्थमर्थार्थं कामहेतुकम् । चतुर्थं व्यसनाघाते तथैवात्रानुवर्णितम् ॥

visargo'rthasya dharmārthamarthārthaṃ kāmahetukam | caturthaṃ vyasanāghāte tathaivātrānuvarṇitam

The spending of wealth for the sake of dharma, for the sake of wealth, and for the sake of desire, and a fourth when calamity strikes: so it is set out here.

Verse 62 (12.58.62)

क्रोधजानि ततोग्राणि कामजानि तथैव च । दशोक्तानि कुरुश्रेष्ठ व्यसनान्यत्र चैव ह ॥

krodhajāni tatogrāṇi kāmajāni tathaiva ca | daśoktāni kuruśreṣṭha vyasanānyatra caiva ha

Ten fierce vices, born of anger and born of desire, are also described here, best of the Kurus.

Verse 63 (12.58.63)

मृगयाक्षास्तथा पानं स्त्रियश्च भरतर्षभ । कामजान्याहुराचार्याः प्रोक्तानीह स्वयंभुवा ॥

mṛgayākṣāstathā pānaṃ striyaśca bharatarṣabha | kāmajānyāhurācāryāḥ proktānīha svayaṃbhuvā

Hunting, dice, drink and women, best of the Bharatas: the teachers call these born of desire, and Svayambhu declared them here.

Verse 64 (12.58.64)

वाक्पारुष्यं तथोग्रत्वं दण्डपारुष्यमेव च । आत्मनो निग्रहस्त्यागो ह्यर्थदूषणमेव च ॥

vākpāruṣyaṃ tathogratvaṃ daṇḍapāruṣyameva ca | ātmano nigrahastyāgo hyarthadūṣaṇameva ca

Harsh speech, fierceness, harshness in punishment, self-chastisement, abandonment, and the ruin of wealth.

Note on the text: Corrected तथोग्रत्व → तथोग्रत्वं (misprint in Wikisource; missing anusvara; the critical edition reads tathogratvaṃ).

Verse 65 (12.58.65)

यन्त्राणि विविधान्येव क्रियास्तेषां च वर्णिताः । अवमर्दः प्रतीघातः केतनानां च भञ्जनम् ॥

yantrāṇi vividhānyeva kriyāsteṣāṃ ca varṇitāḥ | avamardaḥ pratīghātaḥ ketanānāṃ ca bhañjanam

Machines of many kinds and their uses are described, as are crushing and checking the enemy and the breaking of banners.

Verse 66 (12.58.66)

चैत्यद्रुमावमर्दश्च रोधः कर्मान्तनाशनम् । अपस्करोऽथ वमनं तथोपास्या च वर्णिता ॥

caityadrumāvamardaśca rodhaḥ karmāntanāśanam | apaskaro'tha vamanaṃ tathopāsyā ca varṇitā

The trampling of sacred trees, siege, the destruction of the enemy's works, the clearing away, the expelling, and the paying of worship are also described.

Verse 67 (12.58.67)

पणवानकशङ्खानां भेरीणां च युधिष्ठिर । उपार्जनं च द्रव्याणां परमर्म च तानि षट् ॥

paṇavānakaśaṅkhānāṃ bherīṇāṃ ca yudhiṣṭhira | upārjanaṃ ca dravyāṇāṃ paramarma ca tāni ṣaṭ

Tabors, drums, conches and kettledrums, Yudhishthira; the gathering of goods; and the enemy's weak points: these are six.

Verse 68 (12.58.68)

लब्धस्य च प्रशमनं सतां चैवाभिपूजनम् । विद्वद्भिरेकीभावश्च जपहोमविधिज्ञता ॥

labdhasya ca praśamanaṃ satāṃ caivābhipūjanam | vidvadbhirekībhāvaśca japahomavidhijñatā

The calming of what has been gained, the honouring of the good, union with the learned, and knowledge of the rules of recitation and fire-offering.

Verse 69 (12.58.69)

मङ्गलालम्भनं चैव शरीरस्य प्रतिक्रिया । आहारयोजनं चैव नित्यमास्तिक्यमेव च ॥

maṅgalālambhanaṃ caiva śarīrasya pratikriyā | āhārayojanaṃ caiva nityamāstikyameva ca

The touching of auspicious things, the care of the body, the arrangement of food, and constant faith in the hereafter.

Verse 70 (12.58.70)

एकेन च यथोत्थेयं सत्यत्वं मधुरा गिरः । उत्तमानां समाजानां क्रियाः केतनजास्तथा ॥

ekena ca yathottheyaṃ satyatvaṃ madhurā giraḥ | uttamānāṃ samājānāṃ kriyāḥ ketanajāstathā

How even a single man should rise to action, truthfulness, sweet speech, the rites of the finest assemblies, and likewise the rites of the household.

Verse 71 (12.58.71)

प्रत्यक्षाश्च परोक्षाश्च सर्वाधिकरणेष्वथ । वृत्तेर्भरतशार्दूल नित्यं चैवान्ववेक्षणम् ॥

pratyakṣāśca parokṣāśca sarvādhikaraṇeṣvatha | vṛtterbharataśārdūla nityaṃ caivānvavekṣaṇam

Direct and indirect oversight in all the places of assembly, and, tiger among the Bharatas, constant watch over conduct.

Verse 72 (12.58.72)

अदण्ड्यत्वं च विप्राणां युक्त्या दण्डनिपातनम् । अनुजीवि स्वजातिभ्यो गुणेभ्यश्च समुद्भवः ॥

adaṇḍyatvaṃ ca viprāṇāṃ yuktyā daṇḍanipātanam | anujīvi svajātibhyo guṇebhyaśca samudbhavaḥ

That brahmins are not to be punished, the proper imposition of punishment, and the standing of a dependent according to his birth and his merits.

Note on the text: Removed a stray zero-width joiner inside दण्ड (Wikisource markup artefact).

Verse 73 (12.58.73)

रक्षणं चैव पौराणां राष्ट्रस्य च विवर्धनम् । मण्डलस्था च या चिन्ता राजन्द्वादशराजिका ॥

rakṣaṇaṃ caiva paurāṇāṃ rāṣṭrasya ca vivardhanam | maṇḍalasthā ca yā cintā rājandvādaśarājikā

The protection of the townspeople and the growth of the realm, and, O king, the thought concerning the circle of twelve kings.

Verse 74 (12.58.74)

द्विसप्ततिमतिश्चैव प्रोक्ता या च स्वयंभुवा । देशजातिकुलानां च धर्माः समनुवर्णिताः ॥

dvisaptatimatiścaiva proktā yā ca svayaṃbhuvā | deśajātikulānāṃ ca dharmāḥ samanuvarṇitāḥ

The seventy-two-fold reckoning declared by Svayambhu is also given, and the duties of countries, castes and families are set out.

Verse 75 (12.58.75)

धर्मश्चार्थश्च कामश्च मोक्षश्चात्रानुवर्णिताः । उपायाश्चार्थलिप्सा च विविधा भूरिदक्षिणः ॥

dharmaścārthaśca kāmaśca mokṣaścātrānuvarṇitāḥ | upāyāścārthalipsā ca vividhā bhūridakṣiṇaḥ

Dharma, artha, kama and moksha are set out there, and, giver of abundant gifts, the means and the many kinds of desire for wealth.

Verse 76 (12.58.76)

मूलकर्मक्रिया चात्र मायायोगश्च वर्णितः । दूषणं स्रोतसां चैव वर्णितं च स्थिराम्भसाम् ॥

mūlakarmakriyā cātra māyāyogaśca varṇitaḥ | dūṣaṇaṃ srotasāṃ caiva varṇitaṃ ca sthirāmbhasām

The practice of the basic works that fill the treasury, such as farming, and the application of illusion are described, as is the fouling of streams and of still waters.

Verse 77 (12.58.77)

यैर्यैरुपायैर्लोकस्तु न चलेदार्यवर्त्मनः । तत्सर्वं राजशार्दूल नीतिशास्त्रेऽभिवर्णितम् ॥

yairyairupāyairlokastu na caledāryavartmanaḥ | tatsarvaṃ rājaśārdūla nītiśāstre'bhivarṇitam

All the means by which the world would not stray from the path of the Aryas, O tiger among kings: all that is set out in the treatise on policy.

Verse 78 (12.58.78)

एतत्कृत्वा शुभं शास्त्रं ततः स भगवान्प्रभुः । देवानुवाच संहृष्टः सर्वाञ्छक्रपुरोगमान् ॥

etatkṛtvā śubhaṃ śāstraṃ tataḥ sa bhagavānprabhuḥ | devānuvāca saṃhṛṣṭaḥ sarvāñchakrapurogamān

Having completed this auspicious treatise, that blessed lord, the Master, filled with joy, spoke to all the gods headed by Shakra.

Note on the text: Corrected सुभं → शुभं (misprint in Wikisource; सुभं is not a word; CE śubhaṃ).

Verse 79 (12.58.79)

उपकाराय लोकस्य त्रिवर्गस्थापनाय च । नवनीतं सरस्वत्या बुद्धिरेषा प्रभाषिता ॥

upakārāya lokasya trivargasthāpanāya ca | navanītaṃ sarasvatyā buddhireṣā prabhāṣitā

"For the good of the world and for the establishment of the three aims of life, this wisdom has been set forth, the butter churned from Sarasvati.

Note on the text: Speaker: verses 79-82 are Brahma's words to the gods (verse 78 introduces them; the page prints no heading until Bhishma resumes at 83).

Verse 80 (12.58.80)

दण्डेन सहिता ह्येषा लोकरक्षणकारिका । निग्रहानुग्रहरता लोकाननुचरिष्यति ॥

daṇḍena sahitā hyeṣā lokarakṣaṇakārikā | nigrahānugraharatā lokānanucariṣyati

Joined with punishment, it protects the world; devoted to restraint and to favour, it will go along with the worlds.

Verse 81 (12.58.81)

दण्डेन नीयते चेदं दण्डं नयति वा पुनः । दण्डनीतिरितिख्याता त्रीँल्लोकानवपत्स्यते ॥

daṇḍena nīyate cedaṃ daṇḍaṃ nayati vā punaḥ | daṇḍanītiritikhyātā trīm̐llokānavapatsyate

By punishment this world is led, and it also leads punishment in turn; therefore it is called the science of punishment, and it will extend over the three worlds.

Verse 82 (12.58.82)

षाङ्गुण्यगुणसारैषा स्थास्यत्यग्रे महात्मसु । धर्मार्थकाममोक्षाश्च सकला ह्यत्र शब्दिताः ॥

ṣāṅguṇyaguṇasāraiṣā sthāsyatyagre mahātmasu | dharmārthakāmamokṣāśca sakalā hyatra śabditāḥ

Holding the essence of the six measures of policy, it will stand foremost among the great-souled; and dharma, wealth, desire and liberation are all set forth in it."

Note on the text: Corrected पाङ्गुण्य → षाङ्गुण्य (misprint in Wikisource; प for ष; CE ṣāḍguṇya). Not matched by the alignment. Line 1 is CE 12.59.79a (ṣāḍguṇyaguṇasāraiṣā sthāsyaty agre mahātmasu), identical; line 2 is CE 12.59.85cd (dharmārthakāmamokṣāś ca sakalā hy atra śabditāḥ), identical.

Verse 83 (12.58.83)

ततस्तां भगवान्नीतिं पूर्वं जग्राह शंकरः । बहुरूपो विशालाक्षः शिवः स्थाणुरुमापतिः ॥

tatastāṃ bhagavānnītiṃ pūrvaṃ jagrāha śaṃkaraḥ | bahurūpo viśālākṣaḥ śivaḥ sthāṇurumāpatiḥ

Then the blessed Shankara was the first to take up that science of policy: the many-formed, wide-eyed Shiva, Sthanu, lord of Uma.

Verse 84 (12.58.84)

अनादिनिधनो देवश्चैतन्यादिसमन्वितः । ज्ञानानि च वशे यस्य तारकादीन्यशेषतः ॥

anādinidhano devaścaitanyādisamanvitaḥ | jñānāni ca vaśe yasya tārakādīnyaśeṣataḥ

He is a god without beginning or end, endowed with consciousness and the rest, and all the forms of knowledge, Taraka and the others, are wholly in his power;

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.086d*0127_01-02, identical.

Verse 85 (12.58.85)

अणिमादिगुणोपेतमैश्वर्यं न च कृत्रिमम् । तुष्ट्यर्थं ब्रह्मणः पुत्रो ललाटादुत्थितः प्रभुः ॥

aṇimādiguṇopetamaiśvaryaṃ na ca kṛtrimam | tuṣṭyarthaṃ brahmaṇaḥ putro lalāṭādutthitaḥ prabhuḥ

he is endowed with the powers beginning with minuteness, and his lordship is not contrived. To please Brahma, the Lord rose up from his forehead as his son.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.086d*0127_03-04, identical.

Verse 86 (12.58.86)

अरुदत्सस्वनं घोरं जगतः प्रभुरव्ययः । जायमानः पिता पुत्रे पुत्रः पितरि चैव हि ॥

arudatsasvanaṃ ghoraṃ jagataḥ prabhuravyayaḥ | jāyamānaḥ pitā putre putraḥ pitari caiva hi

As he was born, the imperishable lord of the world cried out in a terrible voice, the father within the son and the son within the father.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.086d*0127_05-06, identical.

Verse 87 (12.58.87)

बुद्धिं विश्वसृजे दत्त्वा ब्रह्माण्डं येन निर्मितम् । यस्मिन्हिरण्मयो हंसः शकुनिः समपद्यत ॥

buddhiṃ viśvasṛje dattvā brahmāṇḍaṃ yena nirmitam | yasminhiraṇmayo haṃsaḥ śakuniḥ samapadyata

He gave to the creator of the universe the intelligence by which the cosmic egg was fashioned, the egg in which the golden swan, the bird, came into being.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.086d*0127_07-08, identical.

Verse 88 (12.58.88)

कर्ता सर्वस्य लोकस्य ब्रह्मा लोकपितामहः । स देवः सर्वभूतानां महादेवः सनातनः । असंख्यातसहस्राणां रुद्राणां स्थानमव्ययम् ॥

kartā sarvasya lokasya brahmā lokapitāmahaḥ | sa devaḥ sarvabhūtānāṃ mahādevaḥ sanātanaḥ | asaṃkhyātasahasrāṇāṃ rudrāṇāṃ sthānamavyayam

The maker of the whole world is Brahma, grandsire of the worlds; and that god, the eternal Mahadeva of all beings, is the imperishable abode of countless thousands of Rudras.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.086d*0127_09-11; line 2 differs from the CE (Wikisource सर्वभूतानां, CE sarvabhūtātmā), a recension variant, kept.

Verse 89 (12.58.89)

युगानामायुषो ह्रासं विज्ञाय भगवाञ्शिवः । संचिक्षेप ततः शास्त्रं महार्थं ब्रह्मणा कृतम् ॥

yugānāmāyuṣo hrāsaṃ vijñāya bhagavāñśivaḥ | saṃcikṣepa tataḥ śāstraṃ mahārthaṃ brahmaṇā kṛtam

Knowing that the span of the ages was shrinking, the blessed Shiva then abridged the treatise of great import that Brahma had made.

Note on the text: Corrected महास्त्रं → महार्थं (misprint in Wikisource; स्त्र for र्थ; CE mahārtham, "of great import").

Verse 90 (12.58.90)

वैशालाक्षमिति प्रोक्तं तदिन्द्रः प्रत्यपद्यत । दशाध्यायसहस्राणि सुब्रह्मण्यो महातपाः ॥

vaiśālākṣamiti proktaṃ tadindraḥ pratyapadyata | daśādhyāyasahasrāṇi subrahmaṇyo mahātapāḥ

That abridgement, called the Vaishalaksha, in ten thousand chapters, was received by Indra, the greatly ascetic Subrahmanya.

Verse 91 (12.58.91)

मघवानपि तच्छास्त्रं देवात्प्राप्य महेश्वरात् । प्रजानां हितमन्विच्छन्संचिक्षेप पुरंदरः ॥

maghavānapi tacchāstraṃ devātprāpya maheśvarāt | prajānāṃ hitamanvicchansaṃcikṣepa puraṃdaraḥ

Maghavan, Purandara, having received that treatise from the god Maheshvara and wishing the welfare of beings, abridged it in turn.

Note on the text: Not matched by the alignment. Combines CE 12.59.089a (bhagavān api tac chāstraṃ saṃcikṣepa puraṃdaraḥ) with the CE star passage 12.59.089a*0128_01-02 (devāt prāpya maheśvarāt / prajānāṃ hitam anvicchan), whose first words the CE prints as ****; Wikisource's मघवानपि and the arrangement of the lines are vulgate readings, kept.

Verse 92 (12.58.92)

सहस्रैः पञ्चभिस्तात यदुक्तं बाहुदन्तकम् । अध्यायानां सहस्रैस्तु त्रिभिरेव बृहस्पतिः । संचिक्षेपेश्वरो बुद्ध्या बार्हस्पत्यं यदुच्यते ॥

sahasraiḥ pañcabhistāta yaduktaṃ bāhudantakam | adhyāyānāṃ sahasraistu tribhireva bṛhaspatiḥ | saṃcikṣepeśvaro buddhyā bārhaspatyaṃ yaducyate

That abridgement of five thousand chapters, dear child, is called the Bahudantaka; and Brihaspati, the master, by his intellect abridged it into just three thousand chapters, and that is called the Barhaspatya.

Note on the text: Corrected सहस्त्रैः → सहस्रैः (misprint in Wikisource; stray त; सहस्र- is the word). Corrected सहस्त्रैस्तु → सहस्रैस्तु (misprint in Wikisource; stray त; सहस्र- is the word). Not matched by the alignment. Line 1 is CE 12.59.089c (sahasraiḥ pañcabhis tāta yad uktaṃ bāhudantakam), identical; lines 2-3 are CE 12.59.090a and 090c (adhyāyānāṃ sahasrais tu tribhir eva bṛhaspatiḥ / saṃcikṣepeśvaro buddhyā bārhaspatyaṃ tad ucyate), identical.

Verse 93 (12.58.93)

अध्यायानां सहस्रेण काव्यः संक्षेपमब्रवीत् । तच्छास्त्रममितप्रज्ञो योगाचार्यो महायशाः ॥

adhyāyānāṃ sahasreṇa kāvyaḥ saṃkṣepamabravīt | tacchāstramamitaprajño yogācāryo mahāyaśāḥ

Kavya (Ushanas), of boundless wisdom, great renown and mastery of yoga, gave an abridgement of that treatise in one thousand chapters.

Verse 94 (12.58.94)

एवं लोकानुरोधेन शास्त्रमेतन्महर्षिभिः । संक्षिप्तमायुर्विज्ञाय लोकानां ह्रासि पाण्डव ॥

evaṃ lokānurodhena śāstrametanmaharṣibhiḥ | saṃkṣiptamāyurvijñāya lokānāṃ hrāsi pāṇḍava

Thus, out of regard for the world, the great seers abridged this treatise, knowing that the lifespan of people was dwindling, O Pandava.

Verse 95 (12.58.95)

अथ देवाः समागम्य विष्णुमूचुः प्रजापतिम् । एको योऽर्हति मर्त्येभ्यः श्रैष्ठ्यं वै तं समादिश ॥

atha devāḥ samāgamya viṣṇumūcuḥ prajāpatim | eko yo'rhati martyebhyaḥ śraiṣṭhyaṃ vai taṃ samādiśa

Then the gods came together and said to Vishnu, the lord of creatures: "Appoint the one man among mortals who deserves to be supreme."

Note on the text: Corrected श्रैष्ठ्य वै → श्रैष्ठ्यं वै (misprint in Wikisource; dropped anusvara; CE śraiṣṭhyaṃ).

Verse 96 (12.58.96)

ततः संचिन्त्य भगवान्देवो नारायणः प्रभुः । तैजसं वै विरजसं सोऽसृजन्मानसं सुतम् ॥

tataḥ saṃcintya bhagavāndevo nārāyaṇaḥ prabhuḥ | taijasaṃ vai virajasaṃ so'sṛjanmānasaṃ sutam

Then the blessed god Narayana, the Master, reflecting, created from his mind a son, radiant and free of passion.

Verse 97 (12.58.97)

विरजास्तु महाभागः प्रभुत्वं भुवि नैच्छत । न्यासायैवाभवद्बुद्धिः प्रणीता तस्य पाण्डव ॥

virajāstu mahābhāgaḥ prabhutvaṃ bhuvi naicchata | nyāsāyaivābhavadbuddhiḥ praṇītā tasya pāṇḍava

But Viraja, of great fortune, did not wish for lordship over the earth; his mind was set on renunciation, O Pandava.

Note on the text: Corrected भवद्वुद्धिः → भवद्बुद्धिः (misprint in Wikisource; व for ब; CE abhavad buddhiḥ).

Verse 98 (12.58.98)

कीर्तिमांस्तस्य पुत्रोऽभूत्सोऽपि मर्त्याधिकोऽभवत् । कर्दमस्तस्य तु सुतः सोऽप्यतप्यन्महत्तपः ॥

kīrtimāṃstasya putro'bhūtso'pi martyādhiko'bhavat | kardamastasya tu sutaḥ so'pyatapyanmahattapaḥ

His son was Kirtiman, who also surpassed mortals; and Kardama was his son, who also practised great austerity.

Verse 99 (12.58.99)

प्रजापतेः कर्दमस्य त्वनङ्गो नाम वीर्यवान् । प्रजा रक्षयिता साधुर्दण्डनीतिविशारदः ॥

prajāpateḥ kardamasya tvanaṅgo nāma vīryavān | prajā rakṣayitā sādhurdaṇḍanītiviśāradaḥ

Of the Prajapati Kardama the son was a valiant man named Ananga, a good protector of creatures, skilled in the science of punishment.

Verse 100 (12.58.100)

अनङ्गपुत्रोऽतिबलो नीतिमानभिगम्य वै । प्रतिपेदे महाराज्यमथेन्द्रियवशोऽभवत् ॥

anaṅgaputro'tibalo nītimānabhigamya vai | pratipede mahārājyamathendriyavaśo'bhavat

Ananga's son Atibala, very strong and learned in policy, obtained a great kingdom, but then fell under the sway of his senses.

Verse 101 (12.58.101)

प्राप्य नारीं महाभागां रूपिणीं काममोहितः । सौभाग्येन च संपन्नां गुणैश्चानुत्तमां सतीम् ॥

prāpya nārīṃ mahābhāgāṃ rūpiṇīṃ kāmamohitaḥ | saubhāgyena ca saṃpannāṃ guṇaiścānuttamāṃ satīm

Overcome by desire, he took a woman of great fortune and beauty, a chaste wife blessed with good fortune and unsurpassed in virtues.

Note on the text: Removed the stray backtick and quote mark printed round the verse (an editor's bracket for an added passage). Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.098d*0129_01-02, identical.

Verse 102 (12.58.102)

मृत्योस्तु दुहिता राजन्सुनीथा नाम नामतः । प्रख्याता त्रिषु लोकेषु या सा वेनमजीजनत् ॥

mṛtyostu duhitā rājansunīthā nāma nāmataḥ | prakhyātā triṣu lokeṣu yā sā venamajījanat

Death's daughter, O king, named Sunitha, renowned in the three worlds, was the woman who gave birth to Vena.

Verse 103 (12.58.103)

तं प्रजासु विधर्माणं रागद्वेषवशानुगम् । मन्त्रपूतैः कुशैर्जघ्नुर्ऋषयो ब्रह्मवादिनः ॥

taṃ prajāsu vidharmāṇaṃ rāgadveṣavaśānugam | mantrapūtaiḥ kuśairjaghnurṛṣayo brahmavādinaḥ

Because he acted against dharma toward his subjects and followed passion and hatred, the seers who speak of Brahman struck him down with kusha grass purified by mantras.

Verse 104 (12.58.104)

ममन्थुर्दक्षिणं चोरुमृषयस्तस्य भारत । ततोऽस्य विकृतो जज्ञे ह्रस्वकः पुरुषोऽशुचिः ॥

mamanthurdakṣiṇaṃ corumṛṣayastasya bhārata | tato'sya vikṛto jajñe hrasvakaḥ puruṣo'śuciḥ

Then, O Bharata, the seers churned his right thigh, and from it was born a deformed, short, impure man.

Verse 105 (12.58.105)

दग्धस्थूणाप्रतीकाशो रक्ताक्षः कृष्णमूर्धजः । निषीदेत्येवमूचुस्तमृषयो ब्रह्मवादिनः ॥

dagdhasthūṇāpratīkāśo raktākṣaḥ kṛṣṇamūrdhajaḥ | niṣīdetyevamūcustamṛṣayo brahmavādinaḥ

He was like a burnt stump, red-eyed and black-haired; and the seers who speak of Brahman said to him, "Sit down."

Verse 106 (12.58.106)

तस्मान्निषादाः संभूताः क्रूराः शैलवनाश्रयाः । ये चान्ये विन्ध्यनिलया म्लेच्छाः शतसहस्रशः ॥

tasmānniṣādāḥ saṃbhūtāḥ krūrāḥ śailavanāśrayāḥ | ye cānye vindhyanilayā mlecchāḥ śatasahasraśaḥ

From him came the Nishadas, cruel and dwelling in mountains and forests, and the hundreds of thousands of other barbarians who live in the Vindhya hills.

Verse 107 (12.58.107)

भूयोऽस्य दक्षिणं पाणिं ममन्थुस्ते महर्षयः । ततः पुरुष उत्पन्नो रूपेणेन्द्र इवापरः ॥

bhūyo'sya dakṣiṇaṃ pāṇiṃ mamanthuste maharṣayaḥ | tataḥ puruṣa utpanno rūpeṇendra ivāparaḥ

Then those great seers churned his right hand again, and from it arose a man who in beauty was like a second Indra.

Note on the text: Corrected रुपेण → रूपेण (misprint in Wikisource; short उ for ू; CE rūpeṇa).

Verse 108 (12.58.108)

कवची बद्धनिस्त्रिंशः सशरः सशरासनः । वेदवेदाङ्गविच्चैव धनुर्वेदे च पारगः ॥

kavacī baddhanistriṃśaḥ saśaraḥ saśarāsanaḥ | vedavedāṅgaviccaiva dhanurvede ca pāragaḥ

He wore armour, a sword bound at his side, and carried arrows and a bow; he knew the Vedas and their limbs and was a master of the science of archery.

Verse 109 (12.58.109)

तं दण्डनीतिः सकला श्रिता राजन्नरोत्तमम् । ततस्तु प्राञ्जलिर्वैन्यो महर्षीस्तानुवाच ह ॥

taṃ daṇḍanītiḥ sakalā śritā rājannarottamam | tatastu prāñjalirvainyo maharṣīstānuvāca ha

The whole science of punishment took refuge in that best of men, O king. Then Vainya, with joined palms, spoke to those great seers.

Verse 110 (12.58.110)

सुसूक्ष्मा मे समुत्पन्ना बुद्धिर्धर्मार्थदर्शिनी । अनया किं मया कार्यं तन्मे तत्त्वेन शंसत ॥

susūkṣmā me samutpannā buddhirdharmārthadarśinī | anayā kiṃ mayā kāryaṃ tanme tattvena śaṃsata

"A very subtle understanding that sees dharma and wealth has arisen in me. What am I to do with it? Tell me truly.

Note on the text: Corrected धरर्मार्थ → धर्मार्थ (misprint in Wikisource; stray र्; CE dharmārtha). Speaker: verses 110-111 are Vainya's words (verse 109 introduces them); the page prints no heading.

Verse 111 (12.58.111)

यन्मां भवन्तो वक्ष्यन्ति कार्यमर्थसमन्वितम् । तदहं वः करिष्यामि नात्र कार्या विचारणा ॥

yanmāṃ bhavanto vakṣyanti kāryamarthasamanvitam | tadahaṃ vaḥ kariṣyāmi nātra kāryā vicāraṇā

Whatever task, joined with benefit, you revered ones tell me, that I shall do; there is no need for doubt in this."

Verse 112 (12.58.112)

तमूचुस्तत्र देवास्ते ते चैव परमर्षयः । नियतो यत्र धर्मो वै तमशङ्कः समाचर ॥

tamūcustatra devāste te caiva paramarṣayaḥ | niyato yatra dharmo vai tamaśaṅkaḥ samācara

Then the gods and the supreme seers there said to him: "Without fear, do that in which dharma is firmly established.

Note on the text: Speaker kept as the narrator: line 1 is narration and only line 2 begins the gods' and seers' speech, which continues through verse 117.

Verse 113 (12.58.113)

प्रियाप्रिये परित्यज्य समः सर्वेषु जन्तुषु । कामं क्रोधं च लोभं च मानं चोत्सृज्य दूरतः ॥

priyāpriye parityajya samaḥ sarveṣu jantuṣu | kāmaṃ krodhaṃ ca lobhaṃ ca mānaṃ cotsṛjya dūrataḥ

Set aside what is pleasing and displeasing, be impartial toward all creatures, and cast desire, anger, greed and pride far away.

Note on the text: Speaker: the gods and sages of verse 112, continuing; the page prints no heading.

Verse 114 (12.58.114)

यश्च धर्मात्प्रविचलेल्लोके कश्चन मानवः । निग्राह्यस्ते स्वबाहुभ्यां शश्वद्धर्ममवेक्षता ॥

yaśca dharmātpravicalelloke kaścana mānavaḥ | nigrāhyaste svabāhubhyāṃ śaśvaddharmamavekṣatā

Whoever in the world, whatever man, strays from dharma is to be restrained by your own arms, while you keep dharma always in view.

Verse 115 (12.58.115)

प्रतिज्ञां चाधिरोहस्व मनसा कर्मणा गिरा । पालयिष्याम्यहं भौमं ब्रह्म इत्येव चासकृत् ॥

pratijñāṃ cādhirohasva manasā karmaṇā girā | pālayiṣyāmyahaṃ bhaumaṃ brahma ityeva cāsakṛt

And take this vow in mind, deed and word, repeating it again and again: 'I shall protect the sacred Brahman of this earth.'

Verse 116 (12.58.116)

यश्चात्र धर्म इत्युक्तो दण्डनीतिव्यपाश्रयः । तमशङ्कः करिष्यामि स्ववशो न कदाचन ॥

yaścātra dharma ityukto daṇḍanītivyapāśrayaḥ | tamaśaṅkaḥ kariṣyāmi svavaśo na kadācana

'Whatever is declared to be dharma, resting on the science of punishment, that I shall carry out without hesitation, and never act by my own will.'

Verse 117 (12.58.117)

अदण्ड्या मे द्विजाश्चेति प्रतिजानीष्व चाभिभो । लोकं च संकरात्कृत्स्नं त्राताऽस्मीति परंतप ॥

adaṇḍyā me dvijāśceti pratijānīṣva cābhibho | lokaṃ ca saṃkarātkṛtsnaṃ trātā'smīti paraṃtapa

And, O mighty one, vow also: 'The twice-born are not to be punished by me; I shall save the whole world from confusion of the classes, O scorcher of foes.'"

Verse 118 (12.58.118)

वैन्यस्ततस्तानुवाच देवानृषिपुरोगमान् । ब्राह्मणा मे सहायाश्चेदेवमस्तु सुरर्षभाः ॥

vainyastatastānuvāca devānṛṣipurogamān | brāhmaṇā me sahāyāścedevamastu surarṣabhāḥ

Then Vainya said to the gods, with the seers at their head: "If the brahmins are my helpers, then so be it, O best of gods."

Note on the text: Speaker kept as the narrator: line 1 is narration and only line 2 is Vainya's speech.

Verse 119 (12.58.119)

एवमस्त्विति वैन्यस्तु तैरुक्तो ब्रह्मवादिभिः । पुरोधाश्चाभवत्तस्य शुक्रो ब्रह्ममयो निधिः ॥

evamastviti vainyastu tairukto brahmavādibhiḥ | purodhāścābhavattasya śukro brahmamayo nidhiḥ

When those who speak of Brahman had said to Vainya, "So be it," Shukra, a treasure of sacred knowledge, became his family priest.

Verse 120 (12.58.120)

मन्त्रिणो वालखिल्याश्च सारस्वत्यो गणस्तथा । महर्षिर्भगवान्गर्गस्तस्य सांवत्सरोऽभवत् ॥

mantriṇo vālakhilyāśca sārasvatyo gaṇastathā | maharṣirbhagavāngargastasya sāṃvatsaro'bhavat

The Valakhilyas and the Sarasvata host became his counsellors, and the great seer, the venerable Garga, became his astrologer.

Verse 121 (12.58.121)

आत्मनाऽष्टम इत्येव श्रुतिरेषां परा नृषु । उत्पन्नौ बन्दिनौ चास्य तत्पूर्वौ सूतमागधौ ॥

ātmanā'ṣṭama ityeva śrutireṣāṃ parā nṛṣu | utpannau bandinau cāsya tatpūrvau sūtamāgadhau

Counting himself, he was the eighth: such is the highest tradition about them among men. And two bards were born for him, the Suta and the Magadha, the first of their kind.

Verse 122 (12.58.122)

तयोः प्रीतो ददौ राजा पृथुर्वैन्यः प्रतापवान् । अनूपदेशं सूताय मगधं मागधाय च ॥

tayoḥ prīto dadau rājā pṛthurvainyaḥ pratāpavān | anūpadeśaṃ sūtāya magadhaṃ māgadhāya ca

Pleased with them, the king Prithu Vainya, full of might, gave the Suta the country of Anupa and the Magadha the country of Magadha.

Note on the text: Corrected तयो प्रीतो → तयोः प्रीतो (misprint in Wikisource; dropped visarga; CE tayoḥ prīto). Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.118d*0130_01-02, identical.

Verse 123 (12.58.123)

समतां वसुधायाश्च स सम्यगुदपादयत् । वैषम्यं हि परं भूमेरिति नः परमा श्रुतिः ॥

samatāṃ vasudhāyāśca sa samyagudapādayat | vaiṣamyaṃ hi paraṃ bhūmeriti naḥ paramā śrutiḥ

He made the earth level, as it should be; for the earth's unevenness was very great, so our best tradition tells us.

Verse 124 (12.58.124)

मन्वन्तरेषु सर्वेषु विषमा जायते मही । उज्जहार ततो वैन्यः शिलाजालान्समन्ततः ॥

manvantareṣu sarveṣu viṣamā jāyate mahī | ujjahāra tato vainyaḥ śilājālānsamantataḥ

In all the Manvantaras the earth becomes uneven; so Vainya uprooted the masses of rock on every side.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.119d*0132_01-02, identical.

Verse 125 (12.58.125)

धनुष्कोट्या महाराज तेन शैला विमर्दिताः । स विष्णुना च देवेन शक्रेण विबुधैः सह । ऋषिभिश्च प्रजापाल्ये ब्रह्मणा चाभिषेचितः ॥

dhanuṣkoṭyā mahārāja tena śailā vimarditāḥ | sa viṣṇunā ca devena śakreṇa vibudhaiḥ saha | ṛṣibhiśca prajāpālye brahmaṇā cābhiṣecitaḥ

With the tip of his bow, O great king, he crushed the mountains. He was consecrated for the protection of the people by the god Vishnu, by Shakra with the gods, by the seers, and by Brahma.

Note on the text: Line 1 is the CE star passage 12.59.119d*0132_03, not in the CE's constituted text (Wikisource's विमर्दिताः, "crushed", varies from the CE's vivardhitāḥ and is kept); lines 2-3 are CE 12.59.120 (sa viṣṇunā ca devena śakreṇa vibudhaiḥ saha / ṛṣibhiś ca prajāpālye brahmaṇā cābhiṣecitaḥ), identical. The alignment found no match for them.

Verse 126 (12.58.126)

तं साक्षात्पृथिवी भेजे रत्नान्यादाय पाण्डव । सागरः सरितां भर्ता हिमवांश्चाचलोत्तमः ॥

taṃ sākṣātpṛthivī bheje ratnānyādāya pāṇḍava | sāgaraḥ saritāṃ bhartā himavāṃścācalottamaḥ

Earth herself came to him in person, bringing jewels, O Pandava, and so did the ocean, lord of rivers, and the Himalaya, best of mountains.

Note on the text: Removed a stray zero-width joiner inside पाण्डव.

Verse 127 (12.58.127)

शक्रश्च धनमक्षय्यं प्रादात्तस्मै युधिष्ठिर । रुक्मं चापि महामेरुः स्वयं कनकपर्वतः ॥

śakraśca dhanamakṣayyaṃ prādāttasmai yudhiṣṭhira | rukmaṃ cāpi mahāmeruḥ svayaṃ kanakaparvataḥ

Shakra gave him imperishable wealth, O Yudhishthira, and Mahameru, the golden mountain itself, gave him gold.

Verse 128 (12.58.128)

यक्षराक्षसभर्ता च भगवान्नरवाहनः । धर्मे चार्थे च कामे च समर्थं प्रददौ धनम् ॥

yakṣarākṣasabhartā ca bhagavānnaravāhanaḥ | dharme cārthe ca kāme ca samarthaṃ pradadau dhanam

And the blessed Naravahana, lord of the Yakshas and Rakshasas, gave him wealth sufficient for dharma, for wealth and for desire.

Verse 129 (12.58.129)

हया रथाश्च नागाश्च कोटिशः पुरुषास्तथा । प्रादुर्बभूवुर्वैन्यस्य चिन्तयानस्य पाण्डव ॥

hayā rathāśca nāgāśca koṭiśaḥ puruṣāstathā | prādurbabhūvurvainyasya cintayānasya pāṇḍava

Horses, chariots and elephants in crores, and men likewise, appeared for Vainya as soon as he thought of them, O Pandava.

Note on the text: Not matched by the alignment. Lines are CE 12.59.124a and 124c (hayā rathāś ca nāgāś ca koṭiśaḥ puruṣās tathā / prādurbabhūvur vainyasya cintanād eva pāṇḍava); Wikisource's चिन्तयानस्य is a variant, kept.

Verse 130 (12.58.130)

न जरा न च दुर्भिक्षं नाधयो व्याधयः कुतः । सरीसृपेभ्यः स्तेनेभ्यो न चान्येभ्यः कदाचन । भयमासीत्ततस्तस्य पृथिवी सस्यमालिनी ॥

na jarā na ca durbhikṣaṃ nādhayo vyādhayaḥ kutaḥ | sarīsṛpebhyaḥ stenebhyo na cānyebhyaḥ kadācana | bhayamāsīttatastasya pṛthivī sasyamālinī

There was no old age and no famine, and how could there be ailments of mind or body? From reptiles, thieves or anyone else there was never any fear in his time; and the earth was garlanded with crops.

Note on the text: Not matched by the alignment. Line 1 is CE 12.59.124e (na jarā na ca durbhikṣaṃ nādhayo vyādhayas tathā; Wikisource's व्याधयः कुतः is a variant); line 2 is CE 12.59.125a, identical; line 3 stands where the CE has 125c (bhayam utpadyate tatra tasya rājño 'bhirakṣaṇāt) and is a different line in the vulgate (recension variant, kept).

Verse 131 (12.58.131)

आपस्तस्तम्भिरे चास्य समुद्रमभियास्यतः । पर्वताश्च ददुर्मार्गं ध्वजभङ्गश्च नाभवत् ॥

āpastastambhire cāsya samudramabhiyāsyataḥ | parvatāśca dadurmārgaṃ dhvajabhaṅgaśca nābhavat

The waters stood still for him as he went toward the sea, the mountains gave him passage, and his banner was never broken.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE star passage 12.59.125d*0133_01-02, identical.

Verse 132 (12.58.132)

तेनेयं पृथिवी दुग्धा सस्यानि दश सप्त च । यक्षराक्षसनागानामीप्सितं यस्य यस्य यत् ॥

teneyaṃ pṛthivī dugdhā sasyāni daśa sapta ca | yakṣarākṣasanāgānāmīpsitaṃ yasya yasya yat

By him this earth was milked of seventeen kinds of crops, and of whatever each of the Yakshas, Rakshasas and Nagas desired.

Verse 133 (12.58.133)

तेन धर्मोत्तरश्चायं कृतो लोको महात्मना । रञ्जिताश्च प्रजाः सर्वास्तेन राजेति शब्द्यते ॥

tena dharmottaraścāyaṃ kṛto loko mahātmanā | rañjitāśca prajāḥ sarvāstena rājeti śabdyate

By that great-souled one this world was made foremost in dharma, and all his subjects were delighted by him; therefore he is called Raja, king.

Verse 134 (12.58.134)

ब्राह्मणानां क्षतत्राणात्ततः क्षत्रिय उच्यते । प्रथिता धर्मतश्चेयं पृथिवी साधुभिः स्मृता ॥

brāhmaṇānāṃ kṣatatrāṇāttataḥ kṣatriya ucyate | prathitā dharmataśceyaṃ pṛthivī sādhubhiḥ smṛtā

Because he saved the brahmins from injury he is called Kshatriya, and this earth, made famous through dharma, is remembered by the good as Prithvi.

Verse 135 (12.58.135)

स्थापनं चाकरोद्विष्णुः स्वयमेव सनातनः । नातिवर्तिष्यते कश्चिद्राजंस्त्वामिति भारत ॥

sthāpanaṃ cākarodviṣṇuḥ svayameva sanātanaḥ | nātivartiṣyate kaścidrājaṃstvāmiti bhārata

Vishnu himself, the eternal one, made this ordinance: "No one shall transgress you, O king," he said, O Bharata.

Verse 136 (12.58.136)

ततः स भगवान्विष्णुराविवेश च पार्थिवम् । देववन्नरदेवानां नमतीदं जगत्ततः ॥

tataḥ sa bhagavānviṣṇurāviveśa ca pārthivam | devavannaradevānāṃ namatīdaṃ jagattataḥ

Then the blessed Vishnu entered into the ruler of the earth; therefore this world bows to kings as it would to gods.

Verse 137 (12.58.137)

दण्डनीत्या च सततं रक्षितारं नरेश्वरम् । नाधर्षयेत्तथा कश्चिच्चारनिष्पन्ददर्शनात् ॥

daṇḍanītyā ca satataṃ rakṣitāraṃ nareśvaram | nādharṣayettathā kaściccāraniṣpandadarśanāt

No one could assail a lord of men who protects always by the science of punishment, for he sees all through the movements of his spies.

Verse 138 (12.58.138)

शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते । आत्मना करणैश्चैव समस्येह महीक्षितः ॥

śubhaṃ hi karma rājendra śubhatvāyopakalpate | ātmanā karaṇaiścaiva samasyeha mahīkṣitaḥ

A good deed, O king of kings, leads to good; and in his own self and his faculties, the ruler of the earth is the same as others here.

Note on the text: Not matched by the alignment. Line 2 is CE 12.59.132a (ātmanā karaṇaiś caiva samasyeha mahīkṣitaḥ), identical; line 1 (śubhaṃ hi karma rājendra śubhatvāyopakalpate) is CE 12.59.138a, which Wikisource also prints at the head of verse 145. Verse 139 carries the other half of CE 12.59.132. Kept as printed.

Verse 139 (12.58.139)

को हेतुर्यद्वशे तिष्ठेल्लोको दैवादृते गुणात् ॥

ko heturyadvaśe tiṣṭhelloko daivādṛte guṇāt

What, then, is the reason that the world stays in his power, if not an excellence given by providence?

Note on the text: Not matched by the alignment. The page prints this line alone (139a). It is CE 12.59.132c (ko hetur yad vaśe tiṣṭhel loko daivād ṛte guṇāt), identical, the second half of the CE verse whose first half is line 2 of verse 138. Nothing is missing from the page's text; kept as a one-line verse.

Verse 140 (12.58.140)

विष्णोर्ललाटात्कमलं सौवर्णमभवत्तदा । श्रीः संभूता ततस्तस्मिन्देवी धर्मस्य पाण्डव ॥

viṣṇorlalāṭātkamalaṃ sauvarṇamabhavattadā | śrīḥ saṃbhūtā tatastasmindevī dharmasya pāṇḍava

Then a golden lotus came forth from Vishnu's forehead, and in it was born the goddess Shri, consort of Dharma, O Pandava.

Verse 141 (12.58.141)

श्रियः सकाशादर्थश्च जातो धर्मस्य पाण्डव । अथ धर्मस्तथैवार्थः श्रीश्च राज्ये प्रतिष्ठिता ॥

śriyaḥ sakāśādarthaśca jāto dharmasya pāṇḍava | atha dharmastathaivārthaḥ śrīśca rājye pratiṣṭhitā

From Shri sprang wealth, the companion of Dharma, O Pandava. Thus Dharma, wealth and Shri are established in kingship.

Verse 142 (12.58.142)

सुकृतस्य क्षयाच्चैव स्वर्लोकादेत्य मेदिनीम् । पार्थिवो जायते तात दण्डनीतिविशारदः ॥

sukṛtasya kṣayāccaiva svarlokādetya medinīm | pārthivo jāyate tāta daṇḍanītiviśāradaḥ

When his merit is exhausted, a man comes down from the world of heaven to earth and is born a king, dear child, skilled in the science of punishment.

Verse 143 (12.58.143)

माहात्म्येन च संयुक्तो वैष्णवेन नरो भुवि । बुद्ध्या भवति संयुक्तो माहात्म्यं चाधिगच्छति ॥

māhātmyena ca saṃyukto vaiṣṇavena naro bhuvi | buddhyā bhavati saṃyukto māhātmyaṃ cādhigacchati

Such a man on earth is joined to the greatness of Vishnu; he is endowed with wisdom and attains eminence.

Verse 144 (12.58.144)

स्थापितं च ततो देवैर्न कश्चिदतिवर्तते । तिष्ठत्येकस्य च वशे तं चैवानुविधीयते ॥

sthāpitaṃ ca tato devairna kaścidativartate | tiṣṭhatyekasya ca vaśe taṃ caivānuvidhīyate

What the gods established, no one transgresses: the world stays in the power of one, and acts according to him.

Verse 145 (12.58.145)

शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते । तुल्यस्यैकस्य येनायं लोको वचसि तिष्ठति ॥

śubhaṃ hi karma rājendra śubhatvāyopakalpate | tulyasyaikasya yenāyaṃ loko vacasi tiṣṭhati

A good deed, O king of kings, leads to good: through one who is like others, this world stays obedient to his word.

Verse 146 (12.58.146)

योऽस्य वै मुखमद्राक्षीत्सोऽस्य सर्वो वशानुगः । सुभगं चार्थवन्तं च रूपवन्तं च पश्यति ॥

yo'sya vai mukhamadrākṣītso'sya sarvo vaśānugaḥ | subhagaṃ cārthavantaṃ ca rūpavantaṃ ca paśyati

Whoever has seen his face comes wholly under his sway, and regards him as fortunate, wealthy and handsome.

Verse 147 (12.58.147)

महत्त्वात्तस्य दण्डस्य नीतिर्विस्पष्टलक्षणा । नयश्चारश्च विपुलो येन सर्वमिदं ततम् ॥

mahattvāttasya daṇḍasya nītirvispaṣṭalakṣaṇā | nayaścāraśca vipulo yena sarvamidaṃ tatam

Because of the greatness of that rod, the science of policy has clear marks; and vast is the conduct of policy and of spies, by which all this is pervaded;

Note on the text: Not matched by the alignment. Line 1 is CE 12.59.079c (mahattvāt tasya daṇḍasya nītir vispaṣṭalakṣaṇā), identical; line 2 is CE 12.59.080a (nayacāraś ca vipulo yena sarvam idaṃ tatam; Wikisource separates नयश्चारश्च). Verses 147-152 repeat, as couplets, the lines of CE 12.59.79c-85a.

Verse 148 (12.58.148)

आगमश्च पुराणानां महर्षीणां च संभवः । तीर्थवंशश्च वंशश्च क्षत्रियाणां युधिष्ठिर ॥

āgamaśca purāṇānāṃ maharṣīṇāṃ ca saṃbhavaḥ | tīrthavaṃśaśca vaṃśaśca kṣatriyāṇāṃ yudhiṣṭhira

the lore of the Puranas, the origins of the great seers, the lineages of sacred fords and of families, of the Kshatriyas, O Yudhishthira;

Note on the text: Not matched by the alignment. Line 1 is CE 12.59.080c (āgamaś ca purāṇānāṃ maharṣīṇāṃ ca saṃbhavaḥ), identical; line 2 is CE 12.59.081a (tīrthavaṃśaś ca vaṃśaś ca nakṣatrāṇāṃ yudhiṣṭhira), where Wikisource has क्षत्रियाणां for nakṣatrāṇāṃ (recension variant, kept).

Verse 149 (12.58.149)

सकलं चातुराश्रम्यं चातुर्होत्रं तथैव च । चातुर्वर्ण्यं तथैवात्र चातुर्विद्यं च कीर्तितम् ॥

sakalaṃ cāturāśramyaṃ cāturhotraṃ tathaiva ca | cāturvarṇyaṃ tathaivātra cāturvidyaṃ ca kīrtitam

the whole of the four stages of life, the four priestly functions, the four classes and the fourfold knowledge are all set out here;

Note on the text: Corrected कीर्तिम् → कीर्तितम् (misprint in Wikisource; dropped त; CE has varṇitam, the vulgate kīrtitam, "set out"). Not matched by the alignment. Line 1 is CE 12.59.081c (sakalaṃ cāturāśramyaṃ cāturhotraṃ tathaiva ca), identical; line 2 is CE 12.59.082a (cāturvarṇyaṃ tathaivātra cāturvedyaṃ ca varṇitam), where Wikisource reads चातुर्विद्यं and (corrected) कीर्तितम् (recension variants, kept).

Verse 150 (12.58.150)

इतिहासोपवेदाश्च न्यायः कृत्स्नश्च वर्णितः । तपो ज्ञानमहिंसा च सत्यं दानममत्सरः ॥

itihāsopavedāśca nyāyaḥ kṛtsnaśca varṇitaḥ | tapo jñānamahiṃsā ca satyaṃ dānamamatsaraḥ

histories and supplementary Vedas, and the whole science of reasoning are described; austerity, knowledge, non-violence, truth, giving, freedom from envy,

Note on the text: Corrected ज्ञानमर्हिसा → ज्ञानमहिंसा (misprint in Wikisource; stray र् and missing anusvara; CE ahiṃsā). Not matched by the alignment. Line 1 is CE 12.59.082c (itihāsopavedāś ca nyāyaḥ kṛtsnaś ca varṇitaḥ), identical; line 2 is CE 12.59.083a (tapo jñānam ahiṃsā ca satyāsatye nayaḥ paraḥ), where Wikisource has a different second half (recension variant, kept).

Verse 151 (12.58.151)

वृद्धोपसेवा दानं च शौचमुत्थानमेव च । सर्वभूतानुकम्पा च सर्वमत्रोपवर्णितम् ॥

vṛddhopasevā dānaṃ ca śaucamutthānameva ca | sarvabhūtānukampā ca sarvamatropavarṇitam

service of elders, giving, purity, exertion, and compassion for all beings: everything is described here.

Note on the text: Not matched by the alignment. Line 1 is CE 12.59.083c (vṛddhopasevā dānaṃ ca śaucam utthānam eva ca), identical; line 2 is CE 12.59.084a (sarvabhūtānukampā ca sarvam atropavarṇitam), identical.

Verse 152 (12.58.152)

भुवि वाचोगतं यच्च तच्च सर्वं समर्पितम् । तस्मिन्पैतामहे शास्त्रे पाण्डवेय न संशयः ॥

bhuvi vācogataṃ yacca tacca sarvaṃ samarpitam | tasminpaitāmahe śāstre pāṇḍaveya na saṃśayaḥ

Whatever there is on earth that falls within speech, all of it is placed in that treatise of the Grandsire, O Pandava; there is no doubt.

Note on the text: Not matched by the alignment. Line 1 is CE 12.59.084c (bhuvi vācogataṃ yac ca tac ca sarvaṃ samarpitam), identical; line 2 is CE 12.59.085a (tasmin paitāmahe śāstre pāṇḍavaitad asaṃśayam), where Wikisource has पाण्डवेय न संशयः (recension variant, kept).

Verse 153 (12.58.153)

ततो जगति राजेन्द्र सततं शब्दितं बुधैः । देवाश्च नरदेवाश्च तुल्या इति विशांपते ॥

tato jagati rājendra satataṃ śabditaṃ budhaiḥ | devāśca naradevāśca tulyā iti viśāṃpate

Hence, O king of kings, the wise have always declared in the world that gods and kings are equal, O lord of the people.

Verse 154 (12.58.154)

एतत्ते सर्वमाख्यातं महत्त्वं प्रति राजसु । कार्त्स्न्येन भरतश्रेष्ठ किमन्यदिह वर्तते ॥

etatte sarvamākhyātaṃ mahattvaṃ prati rājasu | kārtsnyena bharataśreṣṭha kimanyadiha vartate

All this I have told you, in full, about the greatness of kings, O best of the Bharatas. What else remains here?