"Bhishma said, 'In this connection is cited the old story that follows.
There was among the Angas a king of great splendour, called Vasuhoma.
That king was always engaged in acts of piety, and accompanied by his
spouse he always practiced the most rigid penances. He repaired to the
spot called Munjaprishtha held in high esteem by the Pitris and the
celestial Rishis. There, on that peak of Himavat, near the golden
mountains of Merit, (the great Brahmana here) Rama, sitting under the
shade of a well-known banian, had tied his matted locks together.In the verse 52 Bhishma says that the first kind of Vyavahara or Law, i.e., the ordinary civil and criminal law of a realm, must be regarded as resting on the king. But as this kind of law has the Veda for its soul and has originally flowed from Brahman, a king incurs no sin by administering it and by inflicting chastisement in its administration. The purport in brief, of verse 54 is that Manu and others, in speaking of Morality and duty have said that it is as binding as the ordinary law that is administered by kings.
From that time, O monarch, the spot, which is a favourite haunt of Rudra,
came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma,
residing in that spot, acquired many pious attributes and, having gained
the esteem of the Brahmanas, came to be regarded as a celestial Rishi in
holiness. One day, that crusher of foes, that friend of Sakra, viz., king
Mandhatri of great soul, came to Vasuhoma on his mountain retreat.
Arrived there, Mandhatri, beholding king Vasuhoma of austere penances
stood before the latter in an attitude of humility. Vasuhoma offered unto
his guest water to wash his feet, and the Arghya consisting of the usual
articles, and enquired of him about the well-being or otherwise of his
kingdom consisting of seven limbs. After this, Vasuhoma addressed his
royal guest who faithfully followed the practices of the righteous men of
old, saying, 'What, O king, shall I do for thee?' Thus addressed, O
delighter of the Kurus, Mandhatri, that best of kings, highly gratified,
answered Vasuhoma of great wisdom seated at his ease, in the following
words.'

"Mandhatri said, 'Thou hast, O king, studied all the doctrines of
Vrihaspati. O best of men, the doctrines laid down by Usanas also are
known to thee. I desire to know what is the origin of Chastisement. What
was awake before Chastisement? What also is said to be its end? How came
Chastisement to depend upon the Kshatriya? Tell me all this. O thou of
great wisdom! I come to thee as a disciple ready to give thee the
tutorial fee.'Jataharamadisat may also mean 'ordered the removal of his matted locks'--in other words, 'had a shame.'

"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of
the world, arose. The soul of righteousness, it is eternal, and was
created for maintaining the due government of all creatures. It hath been
heard by us that once upon a time, the Grandsire of all the worlds, viz.,
the divine Brahman desiring to perform a sacrifice, failed to find a
priest possessed of qualifications like himself. For this reason he
conceived in his brain and held the foetus there for many long years.
After a thousand years had passed away, the great god sneezed. In that
act, the foetus fell from his head. The divine being, O chastiser of
foes, that thus took birth from Brahman was called by the name of Kshupa.
Possessed of great powers, he became a lord of creatures. That Kshupa
became the priest, O king, in the sacrifice of the high-souled Grandsire.
Upon the commencement of that sacrifice, of Brahman, O best of kings.
Chastisement disappeared in consequence of the visible form that the
Grandsire was then obliged to assume.i.e., to acknowledge thee as a tutor. Chastisement having
disappeared, a great confusion set in among all creatures. There was no
longer any distinction between what should be done and what should not.
All distinction, again, between clean and unclean food ceased. Men ceased
to distinguish between what drink was allowable and what drink was
otherwise. All creatures began to injure one another. There were no
restraints in the matter of the union of the sexes. All idea of property
ceased. All creatures began to rob, and snatching meat from one another.
The strong began to slay the weak. Nobody cherished the slightest
consideration for his neighbour. The Grandsire then, having worshipped
the divine and eternal Vishnu, addressed that great boon-giving god,
saying, 'It behoveth thee, O Kesava, to show mercy on the present
occasion. Let it be so ordained by thee that the confusion that has
occurred may disappear.' Thus addressed, that foremost of deities, armed
with an enormous Sula,The sense is that inasmuch as the Grandsire, who was the governor of the universe, assumed the mild and peaceful aspect of a sacrificer, Chastisement which had dwelt in his furious form could no longer exist. having reflected long, created his ownself
into the form of Chastisement. From that form, having Righteousness for
its legs, the goddess Saraswati created Danda-niti (Science of
Chastisement) which very soon became celebrated over the world. After
this the great god armed with the enormous Sula, having again reflected
for some time, appointed a few among the gods as the lords or rulers of
their respective classes. It was then that he made the divine Indra of a
thousand eyes the ruler of the deities. Yama the son of Vivaswat was made
the lord of the Pitris. Kuvera was made the lord of treasures and of all
the Rakshasas. Meru was made the king of the mountains, and Ocean was
made the lord of the rivers. The puissant Varuna was installed into the
sovereignty of the waters and the Asuras. Death was made the lord of life
and all living things, and Fire was appointed as the lord of all things
possessed of energy. The puissant Isana the high-souled and eternal
Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was
made the lord of the Brahmanas, and Jatavedas was made the chief of the
Vasus. Surya was made the lord of all luminous bodies, and Chandramas was
made the king of Stars and constellations. Ansumat was made the lord of
all herbs, and the puissant and foremost of deities, viz., Kumara or
Skanda, of twelve arms, was made the chief of all the spirits and ghostly
beings (that wait upon Mahadeva). Time, possessing the seeds of both
destruction and growth, was made the sovereign of all creatures as also
of the four portions of Death (viz., weapons, diseases, Yama, and acts)
and lastly of grief and joy. The Srutis declare that the supreme god
Mahadeva, that lord of lords, O king, armed with Sula, is the chief of
the Rudras. The rod of chastisement was given to Brahmana's son of
subsequent birth, viz., Kshupa, that lord of all creatures and the
foremost one of all virtuous persons. Upon the completion of that
sacrifice according to due rites, Mahadeva, after doing proper reverence
made over Chastisement, that protector of Righteousness, unto
Vishnu.Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is implied. Generally the word means any weapon. Vishnu gave it to Angiras; and Angiras, that foremost of
ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu.
Bhrigu gave that rod intended for the protection of righteousness, unto
all the Rishis. The Rishis gave it unto the Regents of the world, and the
Regents made it over again to Kshupa. Kshupa then made it over to Manu
the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his
sons for the sake of true righteousness and wealth. Chastisement should
be inflicted with discrimination, guided by righteousness and not by
caprice. It is intended for restraining the wicked. Fines and forfeitures
are intended for striking alarm, and not for filling the king's treasury.
The maiming of one's body or the infliction of death should not proceed
from trivial causes. The infliction of physical pain by diverse means,
hurling from tops of mountains, and banishment also, should not proceed
from similar causes. Surya's son Manu gave the rod of chastisement (to
his sons) for the protection of the world. Chastisement, in the hands of
successive holders, remains awake, protecting all creatures. At the top
of the scale, the divine Indra is awake (with the rod of chastisement);
after him, Agni of blazing flames; after him, Varuna; after Varuna,
Prajapati; after Prajapati, Righteousness whose essence consists of
restraint,The whole account contains more than one inconsistency. The commentator is silent. I think the inconsistencies are incapable of being explained. It is very probable that there have been interpolations in the passage. Verse 34 is probably an interpolation, as also verse 36. after Righteousness the son of Brahman, viz., the eternal
Law; after Law, Energy is awake, employed in the act of protection; after
Energy, the herbs (offered in sacrifices for supporting the gods and used
as food and medicines); after the herbs, the mountains; after the
mountains, all kinds of juices and their attributes; after these, the
goddess Niriti; after Niriti, the planets and the luminous bodies in
heaven; after these, the Vedas; after the Vedas, the puissant form of
Vishnu with equine head; after him, the almighty and eternal Grandsire,
viz., Brahman; after the Grandsire, the divine and blessed Mahadeva;
after Mahadeva, the Viswedevas; after them, the great Rishis; after the
Rishis the divine Soma; after Soma, the deities who are all eternal;
after the deities, know that the Brahmanas are awake. After the
Brahmanas, the Kshatriyas are righteously protecting all creatures. The
eternal universe, consisting of mobile and immobile creatures, is kept
awake by the Kshatriyas. Creatures are kept awake in this world, and
Chastisement is awake among them. Possessed of splendour resembling that
of the Grandsire himself, Chastisement keeps together and upholds
everything.i.e., Self-denial or discipline. Time, O Bharata, is always awake, in the beginning, the
middle, and the end. The master of all the worlds, the lord of all
creatures, the puissant and blessed Mahadeva, the god of gods, is always
awake. He is called by these names also, viz., Kapardin, Sankara, Rudra,
Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in
the beginning, the middle, and the end. A virtuous king should rule
properly, guided by Chastisement.'

"Bhishma continued, 'That person who listens to this teaching of
Vasuhoma, and having listened to it conducts himself according to its
tenure, is sure to obtain the fruition of all his wishes. I have now, O
bull among men, told thee everything as to who Chastisement is, that
restrainer of the universe which is governed by righteousness.'"