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Hindu Polity: A Constitutional History of India in Hindu Times c30: Appendix A: The Maha-Bharata on the Andhaka-Vrishni-Samgha

Hindu Polity: A Constitutional History of India in Hindu Times c30

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English

Appendix A: The Maha-Bharata on the Andhaka-Vrishni-Samgha

c30.2

§ 197. The Sānti Parvan in its Ch. 81 records a discussion on the affairs of the Andhaka-Vrishṇi league. It is called an 'ancient history' although it is put in the mouth of Bhīshma, a contemporary. Kṛishṇa puts his difficulties as the Vṛishṇi-leader before his friend Nārada, and the latter gives his solution. The discussion is important as showing:

c30.3

(*a*) that there were two political parties in the joint *Saṁgha* or *Federal Parliament*, each of which tried to gain the upper hand in political matters;
(*b*) that there were sharp discussions in their parliament or council, and Kṛishṇa was attacked, and he attacked others in return, for Nārada rebukes him for not having a tactful tongue;
(*c*) that at the time to which the history relates Babhru Ugrasena¹ and Kṛishṇa were the elected Presidents;
(*d*) that the republican leaders were mostly related to each other, and that Kṛishṇa was not equal to the influence or intrigue of his relatives. Āhuka on the side of the Vṛishṇis and Akrūra on the side of the Andhakas seem to have led the Federal Diet. [These two, according to the Sabhā-Parvan², had

c30.4

¹ **उग्रसेनो राजाभवत्।** *Mahābhāshya*, on P. IV. 1. 114, Kielhorn, II, p. 114.

c30.5

² Ch. XIV, 33–34.

c30.6

contracted a political marriage between their families.]

c30.7

I give below the text and translation of the discussion.

c30.8

भीष्म उवाच ॥
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
संवादं वासुदेवस्य महर्षेर्नारदस्य च ॥ १ ॥

वासुदेव उवाच ।
नासुहृत् परमं मन्त्रं नारदार्हति वेदितुम् ।
अपण्डितो वाऽपि सुहृत्पण्डितो वाप्यनात्मवान् ॥ ३ ॥
स ते सौहृदमास्थाय किंचिद्वक्ष्यामि नारद ।
कृत्स्नां बुद्धिं च ते प्रेक्ष्य संपृच्छे त्रिदिवङ्गम ॥ ४ ॥
दास्यमैश्वर्यवादेन ज्ञातीनां वै करोम्यहम् ।
अर्धभोक्ताऽस्मि भोगानां वाग्दुरुक्तानि च क्षमे ॥ ५ ॥
अरणीमग्निकामो वा मथ्नाति हृदयं मम ।
वाचा दुरुक्तं देवर्षे तन्मां दहति नित्यदा ॥ ६ ॥
बलं सङ्कर्षणे नित्यं सौकुमार्यं पुनर्गदे ।
रूपेण मत्तः प्रद्युम्नः सोऽसहायेोऽस्मि नारद ॥ ७ ॥
अन्ये हि सुमहाभागा बलवन्तो दुरासदाः ।
नित्योत्थानेन संपन्ना नारदान्धकवृष्णयः ॥ ८ ॥
यस्य न स्युर्न वै स स्याद्यस्य स्युः कृत्स्नमेव तत् ।
द्वयोरेनं प्रचरतोर्नृणोम्येकतरं न च ॥ ८ ॥
स्यातां यस्याहुकाक्रूरौ किं नु दुःखतरं ततः ।
यस्य चापि न तौ स्यातां किं नु दुःखतरं ततः ॥ १० ॥
सोऽहं कितवमातेव द्वयोरपि महामुने ।
नैकस्य जयमाशंसे द्वितीयस्य पराजयम् ॥ ११ ॥
ममैवं क्लिश्यमानस्य नारदोभयदर्शनात् ।
वक्तुमर्हसि यच्छ्रेयो ज्ञातीनामात्मनस्तथा ॥ १२ ॥

c30.9

नारद उवाच।
आपदो द्विविधाः कृष्ण बाह्याश्चाभ्यन्तराश्च ह ।
प्रादुर्भवन्ति वार्ष्णेय स्वकृता यदि वाऽन्यतः ॥ १३ ॥
सेयमाभ्यन्तरा तुभ्यमापत् कृच्छ्रा स्वकर्मजा ।
अक्रूरभोजप्रभवा सर्वे ह्येते तदन्वयाः ॥ १४ ॥
अर्थहेतोर्हि कामाद्वा वीरवीभत्सया¹ऽपि वा ।
आत्मना प्राप्तमैश्वर्यमन्यत्र प्रतिपादितम् ॥ १५ ॥
कृतमूलमिदानीं तत् ज्ञाति·शब्दं सहायवत् ।
न शक्यं पुनरादातुं वान्तमन्नमिव स्वयम् ॥ १६ ॥
बभू्रसेनेतो राज्यं नाप्तुं शक्यं कथंचन ।
ज्ञातिभेदभयात्कृष्ण त्वया चापि विशेषतः ॥ १७ ॥
तच्च सिध्येत्प्रयत्नेन कृत्वा कर्म सुदुष्करम् ।
महाक्षयं व्ययो वा स्याद्विनाशो वा पुनर्भवॆत् ॥ १८ ॥
अनायसेन शस्त्रेण मृदुना हृदयच्छिदा ।
जिह्वामुद्धर सर्वेषां परिमृज्यानुसृज्य च ॥ २० ॥

c30.10

¹ Another reading—वाचावीभत्सया

c30.11

वासुदेव उवाच ।
अनायसं मुने शस्त्रं मृदु विद्यामहं कथम् ।
येनेषामुद्धरे जिह्वां परिमृज्यानुसृज्य च ॥ २० ॥

c30.12

नारद उवाच ।
शक्त्यान्नदानं सततं तितिक्षाऽऽर्जवमार्दवम् ।
यथार्हंप्रतिपूजा च शस्त्रमेतदनायसम् ॥ २१ ॥
ज्ञातीनां वक्तुकामानां कटुकानि लघूनि च ।
गिरा त्वं हृदयं वाचं शमयस्व मनांसि च ॥ २२ ॥
नामहापुरुषः कश्चिन्नानात्मा नासहायवान् ।
महतीं धुरमादाय समुद्यम्योरसा वहेत् ॥ २३ ॥
सर्व एव गुरुं भारमनड्डान्वहते समे ।
दुर्गे प्रतीतः सुगभो भारं वहति दुर्वहम् ॥ २४ ॥

c30.13

भेदाद्विनाशः सङ्घानां सङ्घमुख्योसि केशव ।
यथा त्वां प्राप्य नोत्सीदेदयं सङ्घस्तथा कुरु ॥ २५ ॥
नान्यत्र बुद्धिक्षान्तिभ्यां नान्यत्रेन्द्रियनिग्रहात् ।
नान्यत्र धनसन्त्यागाद्गुणः प्राज्ञेऽवतिष्ठते ॥ २६ ॥
धन्यं यशस्यमायुष्यं स्वपक्षोद्भावनं सदा ।
ज्ञातीनामविनाशः स्याद्यथा कृष्ण तथा कुरु ॥ २७ ॥
आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो ।
षाड्गुण्यस्य विधानेन यात्रा यानविधौ तथा ॥ २८ ॥
यादवाः कुकुरा भोजाः सर्वे चान्धकवृष्णयः ।
त्वय्यायत्ता महाबाहो लोका लोकेश्वराश्च ये ॥ २८ ॥

c30.14

Bhishma said:—In this connexion (on relatives in politics) this *old history* is quoted—this dialogue between Vāsudeva and the great sage Nárada (2).

c30.15

Vāsudeva said:

c30.16

Nārada, matters of *state-counsel* of vital importance can neither be made known to one who is not a friend, nor to a friend who is not an expert, nor even to an expert if he is not of master mind (3).

c30.17

As I find the right friendship in thee on which I can depend, I want to speak something to thee, Nārada. In view of thy all-embracing intelligence, I want to put a question to thee, the happy one! (4).

c30.18

*Rulership* (Aiśvarya) it is called, but really it is *slavery* to relatives that I am performing. Although I am entitled to the *half of executive powers*, I have only got to suffer bitter speeches (5).

c30.19

My heart between cruel words, O Divine Seer, is like the Araṇi (wood) which a man, desirous of producing fire, is twirling. It is consuming me every day (6).

c30.20

(Although) Saṃkarshaṇa is always noted for strength and Gada for princely qualities, and Pradyumna is even handsomer than me, still I am without a following, O Nārada.—(7)

c30.21

Other Andhakas and Vṛishṇis indeed are endowed with great prosperity and might and are redoubtable. They are, Nārada, always full of [political] energy (*utthāna*)—(8).

c30.22

For him, in whose favour they are, there is every thing. If they are not so, then one cannot exist.

c30.23

As regards Āhuka and Akrūra, if they are in one’s favour, there is no greater misery for that man. And if they are not in one’s favour, there is no greater misery for him either. I cannot elect the party of the either.—(9-10).

c30.24

I am between these two, Great Sage, like the mother of two gamblers (gambling against each other) who can neither desire the victory of the one nor the defeat of the other. —(11).

c30.25

Now, Nārada, take into consideration my position and also the position of my relatives and tell me please what may be beneficial to both. I am distressed.—(12).

c30.26

Nārada replied:

c30.27

[In a republic] dangers are of two kinds, Krishna, the external ones and the internal ones, or, those which are created internally and those which arise from elsewhere.—(13).

c30.28

It is the internal difficulty which is present in this case. It is the result of (the members’) own acts. The following of Akrūra the Bhoja, with all these families from (hope of) material gain, from caprice or from envy of bravery,¹ have transferred the political power [lit ‘rulership’] obtained by them to some one else.—(14-15).

c30.29

¹ Or, ‘terrible speech’: See p. 193, foot-note.

c30.30

The authority which has taken root already and which is fortified with the title of relatives² they can not take back like vomited food. They can in no way take back government from Babhru Ugrasena for fear of disunion with a relative. And you especially cannot (help them), O Krishna.—(16-17).

c30.31

² Adopted from Pratap Chandra Roy’s Translation.

c30.32

And if that is even done (Ugrasena is driven out of authority i.e. presidentship), by doing a bad (illegal) act, there would be fear of serious loss, waste, and there may be even a fear of destruction.—(18).

c30.33

Use then a weapon which is not made of steel, which is very mild and yet capable of piercing all hearts, sharpening that weapon again and again, rectify the tongues of relatives.—(19)

c30.34

Vāsudeva said:

c30.35

What am I to understand, O Sage, by that weapon which is not made of steel and is mild, and sharpening which I have to employ in rectifying their tongue.—(20).

c30.36

Nārada said:

c30.37

The weapon which is not made of steel is this: Recognition of merit in others and honouring them, mildness, straight-forwardness, toleration, and constant entertainment according to your capacity.—(21).

c30.38

Of relatives who are anxious to speak, words which are bitter and light you should not really mind and you should by your reply appease their mind, sentiments and tongue.—(22).

c30.39

None but a great man, one of master mind and commanding a following can successfully exert himself in carrying on high political responsibility.—(23).

c30.40

Every ox can bear upon him a heavy burden and carry it on plain ground. It is only a noble and experienced animal that can carry a difficult burden through a difficult path.—(24).

c30.41

Destruction of saṁghas (republics) lies in disunion. You are the leader of them, O Keśava. As the republic has got you (as president at present), act in the manner that the saṁgha should not decline.—(25).

c30.42

Nothing but tact and tolerance, nothing but control of one's personal tendencies, nothing but liberality, are the qualities which reside in the wise man for the successful leadership of a republic.—(26).

c30.43

Kṛishṇa, elevation of one's Party leads always to long life, glory and wealth. Act in a way that destruction may not befall the relatives.—(27).

c30.44

There is nothing, O Lord, in the matter of Future Policy and Present Policy as well as in the Policy of Hostility and in the Art of Invasion, in employing Foreign Policy, which is not known to you.—(28)

c30.45

[Prosperity of] all the Andhaka-Vrishṇis, the Yādavas, Kukuras, and Bhojas—with their people and rulers of people,¹ depend upon you, O you of long arms.—(29).

c30.46

¹ *Īśvara* in the meaning of 'ruler' is a technical term, *v. g.*, *Mahābhāshya*, on P., VI. 1. 2., Kielhorn, III, p. 7, ‘ईश्वर आज्ञापयति। ग्रामाद्ग्रामान्तरं सानोबन्धी राज्ञाऽभिमतौ ब्राह्मणा बानीयेताविति’। Cf. *ibid.*, II, 365. See also *Gautama-Dh. S.*, IX. 63; *J.*, I, 510, ‘issariya’, ‘sovereignty.’

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