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50.

THE EDUCATION OF THE DHARMA KING (1)

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.

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“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.

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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

while engaged fully in the daily round.”

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Yudhishthira asked about the four classes

in society, and about the four stages

through which a man may pass during his life.

Bhishma gave details of the many virtues

that all four orders should pursue in common.

He emphasized the close connectedness

between the different classes, how they depend

one on another; but how each has its own

distinct dharma laid down for its members;

and how the king must uphold the distinctions

and not permit the blurring of boundaries.

“As for a king,” said Bhishma, “his first duty

is to his subjects, caring for their welfare

like that of his children. If they are virtuous

the king shares in the merit of his people.

He must be generous, without self-seeking.

He should worship the gods with sacrifices,

but not officiate; recite the Vedas

but not teach them. He should defend the land

bravely against marauding enemies.

To this end, he must acquire wealth

and rule the kingdom on enlightened lines.

He must use wisdom in choosing ministers

and advisers. They must be honest, able

and sincere, but the king should never

trust them entirely, nor confide too much.

“The key to all this is authority:

the power to use the rod when necessary.

A king should never act with cruelty

but he must not hesitate to punish

wrongdoers, in proportion to their crime.

Without the use of proper punishment

the kingdom will become demoralized,

there will be mayhem, and the old and weak

will become the helpless victims of the strong

as, in nature, big fish gobble small ones.

The king protects against the law of fishes.

Judicious use of royal discipline

ensures that every subject knows their place

and knows the conduct suitable for them

within the scheme of things. But if the king

applies authority erratically,

and only partially ensures fair treatment,

then, correspondingly, there will develop

all manner of ills—famine, epidemics

and breakdown of the basic forms of life.

“A king’s strength derives from a well-trained army

which can protect the kingdom against attack,

and in turn can conquer other kingdoms.

In this way, wealth can be accumulated.

Conquest can be achieved by other means,

by cunning for example. He must send spies

into the territory of his enemy;

there they can use bribery, sow discord

and send key information back to him.

But constant vigilance is necessary

for the enemy can do the same to him!”

“What should be the personal qualities

of a good king?” asked Yudhishthira.

“A king should be the master of himself

before he seeks to impose his will on others.

More than this, there are many attributes

a king should cultivate—remember these:

He should do his duty without resentment.

He should be cheerful and affectionate.

He should pursue wealth without cruelty.

He should be brave without being boastful.

He should be generous, but not foolhardy.

He should not ally himself with evil men.

He should not engage in war against his kin.

He should not use dishonest men as spies.

He should avoid acting under duress.

He should not trust an irreligious man.

He should not betray confidences.

He should never kill a messenger.

He should not get angry without good reason.

He should work hard and conscientiously

and never be unmindful of the moment.

He should enjoy his pleasures moderately.

He should guard his wife, but without jealousy.

He should not act hypocritically.

He should not live too ostentatiously.

He should be thoughtful in everything he does.

“Whoever cultivates these kingly virtues

will be fortunate in this life and the next.”

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“Grandfather,” Yudhishthira asked Bhishma,

“being a king is such a heavy burden,

so much responsibility. How can he

avoid being continually anxious?

With such opportunity for error,

how can he ever sleep at night?”

“My son,”

replied Bhishma, “you should surround yourself

with virtuous brahmins, and with ministers

who are the wisest and best-qualified

men you can find. In choosing them, be guided

not by personal preference or love,

still less by pressure to confer favors,

but rather by your own considered judgment

of their abilities and character.

They should be men whose interests coincide

with yours, men innocent of secret motives.

Be ready to suspect your ministers.

Beware of any person who would profit

either from your misfortune or your death.

“The brahmins you invite to live at court

must be learned in the Vedas, and devoted

to right action. Support them generously;

their prayers and wisdom will console you daily.

Surrounded by such men, anxiety

will be kept at bay. In particular,

your court priest will be a refuge for you.”

But Yudhishthira was once again

overwhelmed by doubt: “I have never yearned

to be king, not for a single minute!

I agreed because everyone around me

persuaded me it was the right decision.

But it seems that there is no ‘right’ in kingship.

It is impossible to be a king

without engaging in immoral actions.

I’ll have none of it! I renounce the throne

and the royal rod of force that goes with it.

I’ll go to the forest, live on roots and berries,

and live a life of prayer and meditation.”

“But you are a king, Yudhishthira,”

said Bhishma patiently. “If you retreat

to the woods, renounce the world, to follow

your own spiritual path, you will be

a king reneging on his kshatriya dharma,

behaving like a brahmin, or like someone

in the final phase of life. I know you value

gentleness, and shrink from the exercise

of forceful authority. But the fact is

nothing great has ever been achieved

by gentleness alone. Your forebears knew this,

they knew their duty was to protect their subjects,

and what they knew should be good enough for you.

The proper dharma of a king is action;

for a kshatriya, nothing is more evil

than inertia. Your parents’ greatest wish

was always for you to embrace your duty.”

“But is it never right,” asked Yudhishthira,

“for a person to follow the life path

of an order other than their own?

After all, some brahmins become warriors.”

“They do—but they are rarely right to do so,”

replied Bhishma. “It is the king’s duty

to correct brahmins who have veered away

from their proper calling—those, for instance,

who live as merchants or farmers. It may be

that they do so out of hardship. Then the king

should provide them with adequate support,

so they return to their appropriate dharma.

Brahmins who are ignorant of the Vedas,

and make their living in a different way,

should be taxed like other citizens.

“It is the role of brahmins and kshatriyas

to support one another. To that end

the two orders should remain distinct,

each pursuing its appropriate path.”

“That sounds straightforward,” said Yudhishthira.

“The Vedas tell us we should give to brahmins,

but where does giving end? It seems the scriptures

make no allowance for a king’s resources.

What about periods of scarcity?

The Vedas say, trust in the sacrifices

the brahmins carry out on our behalf.

But how can we trust, when all we can give

is scraps and scrapings from our empty coffers?”

“You should not have such disrespectful thoughts,”

said Bhishma, “nor should you insult the Vedas.

Gifts to brahmins are part of sacrifice;

you give what you can.”

“But aren’t those gifts

merely a transaction, a form of payment

for the merit the sacrifice produces?

Rather than such ritual sacrifice,

one’s body can be a sacrificial vessel

in ascetic practice. In my view

asceticism is better than sacrifice.”

“Listen to me, O learned one,” said Bhishma.

“Asceticism withers up the body—

what merit lies in that? True self-denial

consists in kindness, self-control, compassion,

truthfulness—wise people know that these

are true asceticism. Doubting the Vedas,

our timeless spiritual authority,

is to abandon any absolutes—

that way destruction lies. No more foolishness!”

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Yudhishthira asked Bhishma every question

he could think of, relating to the duties

of a king. When his attention focused

on the particulars of governance

it seemed to steady him, and calm his doubts.

They discussed strategies for protecting

a great city, and how to make provision

for possible emergencies. “The city,”

said Bhishma, “should be strongly fortified,

and there should be capacious granaries

and other stores inside the city walls.

Life should be pleasant for all citizens,

with shady courtyards, fountains and broad streets.

The buildings should be gracious and strongly made,

the markets well supplied, and there should be

fairs, festivals and temples where the gods

can be honored. Treasury and armories

should be well stocked. Experts in every art

coming from far and near should be welcomed in.

The city is like a living organism

with different parts working in harmony.

The king should take a hand in everything,

be aware of every activity,

so no intrigue can flourish behind his back.

“The countryside that lies around the city

is its source of sustenance, and must be milked

as if it were a cow—but not so much

that it becomes exhausted. Country dwellers

must feel fairly treated, their lives secure

against marauders. As for paying tax,

which no one likes, the king should make it clear

that they are living under constant threat

of aggression by invading hordes

who will certainly lay waste to the land

and rape the women if not beaten back

by a strong army—for which tax is needed.

Tax is the king’s wealth, but if the burden

is felt to be oppressive and unjust,

rich cattle owners may migrate elsewhere.

A wise king encourages the wealthy

since their wealth will benefit the kingdom.

It is impossible to treat all alike.

The king should cultivate the powerful

and ensure the compliance of the rest.

But the rich should not despise the poor,

nor must the strong take advantage of the weak.

“The kingdom must be run on moral lines.

Taverns and whorehouses should be suppressed,

and begging banned, except in times of famine.

Robbery should not be tolerated.

“A king should be impartial—never swayed

by prejudice. Always observing dharma,

he should live soberly, and shun excess,

arrogance, falsehood and anger. Women,

except his wives, are to be avoided.

He should make certain that intermarriage

between one social class and another

does not muddy the waters of his kingdom;

that will be the best way to ensure

dutiful conduct within the family.”

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They talked at length about war: how to tell

right from wrong action, how to discriminate

between appropriately war-like acts

and dishonorable trickery.

“I hate kshatriya war,” said Yudhishthira,

“so many lives are lost by it—for what?”

“War can bring prosperity,” said Bhishma,

“as well as rewards in the afterlife.

A kshatriya is born for the battlefield.

Suppose he goes to war to defend brahmins—

a worthy cause, a response to evildoing—

there could be no more glorious sight on earth

than a brave warrior offering his body

as sacrifice, his bright blood flowing freely

over his limbs. The gods rejoice to see it.

And when that kshatriya dies, washed clean of guilt,

in the fullest flower of his manhood,

he heads for heavenly bliss. It is most shaming

for warriors to meet death in their beds,

coughing feebly, moaning and shivering.

“Nevertheless, a king should avoid rashness.

If a stronger kingdom threatens his,

he should bide his time, not start a battle

he is bound to lose. He should be like

the reeds that grow beside a swollen river

which, bending flat with the powerful current,

only stand up when the time is right.

“But a flourishing kingdom does not spring

from war alone. A king should first secure

his base at home, by good governance.

A strong base comes from contented subjects

in both the city and the countryside.

The people should be plump and prosperous,

the army in good heart, and those at court

busy and purposeful. This comes about

when the king is mindful of right action,

when he is solicitous for his subjects,

is moderate, generous and energetic.

Of life’s three goals—merit, wealth and pleasure—

pleasure should come last for him. His people

will see how he works hard on their behalf

and will love and honor him.

“Only then,

when all is well at home, should the king think

of reaching for the wealth of other kingdoms

by well-planned attack. He should invite them

to submit to his authority,

promising that he will rule them fairly.

If they are reluctant, he should seek

to offer payments and conciliate.

Only if they refuse should he make war,

and then using the least possible force,

with due respect for the rules of chivalry.

Having conquered, he should pay attention

to winning hearts and minds in his new lands

through gifts and friendly speeches. Punishment

should not be used on men whose sole offense

is having fought against him. Treated well,

his new subjects may not feel inclined

to forge alliances with his enemies.

“But do not discount humiliation.

To be defeated is a bitter thing

for a proud people; memory is long

and there will always be brave young hotheads

who wish to have revenge, and prove themselves.

So the king must always be vigilant

against conspiracy, and train his spies

to be his eyes and ears.”

“Revered Grandfather,”

said Yudhishthira, “explain to me

how republics work. Without a king,

why do they not split apart?”

“Quite often

they do,” said Bhishma, “when they have become

demoralized by greed and selfishness.

A republic’s strength lies in the way

an individual’s effort is amplified

by being joined to that of the whole group.

When collective loyalty is uppermost

in people’s minds, when scrupulous attention

is paid to justice, fairly administered

by the wisest men, so corrupt influence

does not take hold, well, then a republic

will flourish. But when conflicting interests

are not resolved, then fissures will appear

and the weakened polity will fall victim

to the predations of its enemies.”

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