Chapter
15
The Reign of Emperor
Parîkchit
The
Pândavas were journeying along with their
eyes fixed straight ahead, awaiting the moment when their
bodies will collapse out of sheer exhaustion and death
finishes their earthly career. Their hearts were filled
with emotions centering around Krishna, His play
and pranks, His grace and glory; they had no room for any
other emotion or thought. Draupadî their
queen, dragged herself along for a considerable distance,
but, she became too weak to continue. Her lords did not
turn back, even when she appealed; she realized, highly
intelligent and devoted that she was, that they were
engaged in a terrific uncompromising vow. She decided
that the bond that tagged her to them so long had
loosened and she had to meet her end. She fainted and
fell; she breathed her last, with her mind fixed on
Krishna.
The
Pândavas, too, walked on in staunch
discipline and met their separate ends, at the times and
places in which each had to shed his body. The body
became dust, but, the soul merged in Krishna. They
attained immortality, losing themselves in the immortal
essence of Krishna.
The reign of
the Pândava from the throne of Imperial
Bhârath, Parîkchit
ruled his dominion adhering to the principles of
justice and morality, lovingly fostering his subjects and
guarding them from harm with parental care and affection.
Whatever may be the task he set his hands upon,
Parîkchit did not move one step, without
calling to mind Krishna and his grandfathers and
praying to them to crown him with success. He prayed to
them morning and evening to direct him along the correct
path of virtue. He felt as if he was the heart of his
people and as if they were his body.
Throughout
his empire, the very wind was reluctant to displace any
article, for fear of being implicated in theft. There was
not the slightest fear of thieves. Nor was there any
trace of injustice immorality or illwill. The kingdom
gained great fame thereby. At the slightest sign of any
such evil, Parîkchit overcame it by means of
terrific punishment and instituted preventive steps which
decidedly scotched it. Since dharma
was thus fostered with love and reverence, even Nature
was kind. Rains came in time, crops grew high and rich,
granaries were filled; people were contented, happy and
unafraid.
When
Parîkchit was on the throne, ruling over the
empire with great care, the Ministers and the spiritual
masters who were the guides of the dynasty conferred
among themselves and resolved that they must approach the
King with a proposal that he should enter the
grihastha
stage, by taking on a partner by marriage. They submitted
their prayer likewise. When they found him agreeable,
they asked his maternal uncle, Utthara of the
Virata Royal Family, for the hand of his daughter.
The brahmins who were sent to Virata returned with
the happy news that he was happy over the proposal. The
priests fixed an auspicious day and hour and the marriage
of Parîkchit and Irâvatî,
the daughter of Utthara was celebrated with pomp
and splendor.
Queen
Irâvatî was a great sadhvimani
(gem among virtuous women). She was endowed with a
tenacious love for truth; she was devoted to her husband.
Whenever she heard that anyone in the empire was in
distress, she was pained much, as if she herself had the
calamity. She mixed with the women of the capital, and
acquainted herself with their aspirations and
achievements. She provided them with encouragement and
consolation. She fostered the growth of virtue among
them, by teaching and example; she established
institutions to promote and protect good character. She
allowed women of all grades to approach her, for she had
no false pride. She treated every one with reverence; she
was an angel of fortitude and charity. Every one praised
her as Goddess Annapurna (the bestower of food)
Herself in human form.
During the
reign of this King and his Queen, men and women lived in
peace and happily, untroubled by want.
Parîkchit too arranged for the performance
of many Vedic sacrifices and rituals, for the prosperity
of mankind. He arranged the worship in temples and homes
of God in His manifold Forms, with His manifold Names. By
these and other means, faith in God and love of man were
implanted in the hearts of his subjects. He promoted
measures to ensure peace and harmony among the sages and
saints who were living as recluses in forest hermitages;
he guarded them in their silent retreats from man and
beast. He exhorted them to probe into themselves and
discover the laws of self-control. He supervised
personally the steps taken to ensure their safety and
security.
Thus,
Parîkchit and Irâvatî
ruled over their empire like Îs'vara and
Pârvatî rule over the universe with
parental love and care. Shortly, news that the queen was
in the family-way spread among the women and was
confirmed. The subjects prayed to God, at home and in
public places of worship, that He should bless the Queen
with a son who will be endowed with all virtues and
strength of character, who will be a staunch and
unflinching adherent of dharma, and who will live
the full span of years. In those ages, subjects loved the
king so intensely that they renounced their own joys to
please him; the king too loved them and guarded them as
the apple of his eye.
Parîkchit
saw and heard the enthusiasm of the subjects at the
auspicious prospect of the advent of a child to continue
the dynasty. He shed tears of joy, when he realized how
deeply his people were attached to him. He felt that the
affection was the contribution of his grandfathers and
the gift of Lord Krishna's grace.
Parîkchit
did not deviate from his resolve to serve the best
interests of his people. He gave up his own likes and
dislikes for this great task. He looked upon his subjects
as his own children. The bond that brought the king and
people together in such close and loving relationship was
indeed of a high holy order. Therefore, his people used
to say that they would prefer his kingdom to heaven
itself.
Meanwhile,
on an auspicious day, the son was born and the whole land
was filled with inexpressible joy. Sages, scholars and
statesmen sent blessings and good wishes to the King.
They declared that new light had dawned on the state.
Astrologers consulted their books and calculating
fortunes of the child from then, they announced that he
will enhance the glory of the dynesty, bring added
reputation on his father's name, and win the esteem and
love of his people.
Parîkchit
invited the family Preceptor to the palace and consulted
also the brahmin priests, in order to fix a day for the
Naming Ceremony of the child. Accordingly, during
an elaborately arranged festival rite, the child was
named Janamejaya. The brahmins who were
present were given costly gifts, on the suggestion of
Kripâcârya, the doyen among the
brahmin advisers of the King. Cows with golden
ornaments on horns and hoofs were given away in large
numbers. All were fed sumptuously for days on end.
When
Dharmaraja (Yudhisthhira) set out upon his
final journey he had entrusted the little boy on the
throne to Kripâcârya and as a true
trustee Kripa was advising the boy-king and
training him in statecraft. As he grew up, this
dependence became more fruitful; the King seldom strayed
from his advice; he sought it always and followed it with
reverential faith. Hence, the sages and recluses of the
kingdom prayed for his health and long life and extolled
the people's happiness and the ruler's solicitude for
their welfare.
Parîkchit
was the overlord of the kings of the earth, for, he had
the blessings of the great, the counsel of the wise and
the grace of God. After his long campaign of conquest, he
encamped on the bank of the Ganges and celebrated
as a mark of his victory, three Horse Sacrifices
(As'vamedha-yajña)
with all the prescribed rituals. His fame spread not only
over the length and breadth of India but even far beyond
its borders. He was acclaimed by every tongue as the
Great Jewel of the Bharatha Royal Family. There was no
state that had not bent under his yoke; there was no
ruler who set his command at naught. He had no need to
march at the head of his army to subdue any people or
ruler. All were only too willing to pay him homage. He
was master of all lands and all peoples.
The spirit
of wickedness and vice known as Kali had already
come in, with the end of the Krishna Era, so, it
was raising its poisonous hood, off and on. But,
Parîkchit was vigilant. He adopted measures
to counterfoil its stratagems and machinations. He sought
to discover the footprints of his grandfathers throughout
his realm, in the reforms they introduced and the
institutions they established. He reminded his people
whenever occasion arose, of their nobility and
aspirations; he told them of Krishna, His grace
and mercy. He shed tears of joy and gratitude whenever he
related to them these stories. He was sincerely pining
for the chance he had lost, to have the
Pândavas and Krishna by his
side (See
also S.B.
1:16).
He knew that
Kali had entered his kingdom and was endeavoring
to fix its hold on the minds of men. When he became
cognisant of its activities he investigated into the
conditions favorable for its spread and with the active
cooperation of his teachers and the elders, he enacted
special laws to counteract the tendencies Kali
aroused. When the elders advised him that such
precautions need be taken only when wickedness emerges as
crimes, Parîkchit did not support that
opinion. He was for greater alertness. He wanted to give
the lead to his people. "Yatha raja, thatha praja"
(as the ruler, so the ruled) is the proverb, he said. He
declared that Kali or wickedness can have sway
only through the incompetence of the ruler, the loss of
self-reliance among the people, the decline in the
earning of grace. These three are the factors that
promote the plans of Kali. Without them, man
cannot fall a prey to his wiles. Aware of this,
Parîkchit went round his kingdom and sought,
day and night, to drive Kali out of his haunts.
That is to say, he attempted to give no room to
injustice, force, evil character, untruth and violence;
his preventive plans were effective. He had so much quiet
in his kingdom that he campaigned in the
Bhadrasva, Kethumala, Uttarakuru and
Kimpurusha regions [See also S.B.
1.16:11].
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