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महाभारतः       mahābhārataḥ - book-12, chapter-73

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भीष्म उवाच ।
य एव तु सतो रक्षेदसतश्च निबर्हयेत् ।
स एव राज्ञा कर्तव्यो राजन्राजपुरोहितः ॥१॥
1. bhīṣma uvāca ,
ya eva tu sato rakṣedasataśca nibarhayet ,
sa eva rājñā kartavyo rājanrājapurohitaḥ.
1. bhīṣmaḥ uvāca yaḥ eva tu sataḥ rakṣet asataḥ ca
nibarhayet saḥ eva rājñā kartavyaḥ rājan rājapurohitaḥ
1. rājan bhīṣmaḥ uvāca yaḥ eva tu sataḥ rakṣet ca asataḥ
nibarhayet saḥ eva rājñā rājapurohitaḥ kartavyaḥ
1. Bhishma said: "O King, only he who protects the virtuous and destroys the wicked should be appointed by the king as the royal priest."
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
पुरूरवस ऐलस्य संवादं मातरिश्वनः ॥२॥
2. atrāpyudāharantīmamitihāsaṁ purātanam ,
purūravasa ailasya saṁvādaṁ mātariśvanaḥ.
2. atra api udāharanti imam itihāsam purātanam
purūravasaḥ ailasya saṃvādam mātariśvanaḥ
2. atra api purūravasaḥ ailasya mātariśvanaḥ
saṃvādam imam purātanam itihāsam udāharanti
2. Here, they also relate this ancient historical account (itihāsa), the dialogue between Pururavas, son of Ila (Aila), and Matarishvan (the Wind-god).
ऐल उवाच ।
कुतः स्विद्ब्राह्मणो जातो वर्णाश्चापि कुतस्त्रयः ।
कस्माच्च भवति श्रेयानेतद्वायो विचक्ष्व मे ॥३॥
3. aila uvāca ,
kutaḥ svidbrāhmaṇo jāto varṇāścāpi kutastrayaḥ ,
kasmācca bhavati śreyānetadvāyo vicakṣva me.
3. ailaḥ uvāca kutaḥ svit brāhmaṇaḥ jātaḥ varṇāḥ ca api kutaḥ
trayaḥ kasmāt ca bhavati śreyān etat vāyo vicakṣva me
3. ailaḥ uvāca vāyo,
svit brāhmaṇaḥ kutaḥ jātaḥ? api ca trayaḥ varṇāḥ kutaḥ (jātāḥ)? ca kasmāt śreyān bhavati? etat me vicakṣva.
3. Aila (Pururavas) said: "From where, pray, is the Brahmin born, and from where are the three (other) social classes (varṇas)? And from what does one become superior? O Vayu, explain this to me."
वायुरुवाच ।
ब्रह्मणो मुखतः सृष्टो ब्राह्मणो राजसत्तम ।
बाहुभ्यां क्षत्रियः सृष्ट ऊरुभ्यां वैश्य उच्यते ॥४॥
4. vāyuruvāca ,
brahmaṇo mukhataḥ sṛṣṭo brāhmaṇo rājasattama ,
bāhubhyāṁ kṣatriyaḥ sṛṣṭa ūrubhyāṁ vaiśya ucyate.
4. vāyuḥ uvāca brahmaṇaḥ mukhataḥ sṛṣṭaḥ brāhmaṇaḥ rājasattama
bāhubhyām kṣatriyaḥ sṛṣṭaḥ ūrubhyām vaiśyaḥ ucyate
4. vāyuḥ uvāca rājasattama,
brāhmaṇaḥ brahmaṇaḥ mukhataḥ sṛṣṭaḥ.
kṣatriyaḥ bāhubhyām sṛṣṭaḥ.
vaiśyaḥ ūrubhyām ucyate.
4. Vayu said: "O best of kings, the Brahmin was created from the mouth of Brahman (the Creator God); the Kshatriya was created from the arms, and the Vaishya is said to be from the thighs."
वर्णानां परिचर्यार्थं त्रयाणां पुरुषर्षभ ।
वर्णश्चतुर्थः पश्चात्तु पद्भ्यां शूद्रो विनिर्मितः ॥५॥
5. varṇānāṁ paricaryārthaṁ trayāṇāṁ puruṣarṣabha ,
varṇaścaturthaḥ paścāttu padbhyāṁ śūdro vinirmitaḥ.
5. varṇānām paricaryārtham trayāṇām puruṣarṣabha varṇaḥ
caturthaḥ paścāt tu padbhyām śūdraḥ vinirmitaḥ
5. puruṣarṣabha trayāṇām varṇānām paricaryārtham tu
paścāt caturthaḥ varṇaḥ śūdraḥ padbhyām vinirmitaḥ
5. O best among men, the fourth social class (varṇa), the śūdra, was subsequently created from his feet for the purpose of serving the other three social classes.
ब्राह्मणो जातमात्रस्तु पृथिवीमन्वजायत ।
ईश्वरः सर्वभूतानां धर्मकोशस्य गुप्तये ॥६॥
6. brāhmaṇo jātamātrastu pṛthivīmanvajāyata ,
īśvaraḥ sarvabhūtānāṁ dharmakośasya guptaye.
6. brāhmaṇaḥ jātamātraḥ tu pṛthivīm anvajāyata
īśvaraḥ sarvabhūtānām dharmakośasya guptaye
6. jātamātraḥ tu brāhmaṇaḥ pṛthivīm anvajāyata
sarvabhūtānām īśvaraḥ dharmakośasya guptaye
6. Immediately upon birth, a Brahmin is born to this earth as the lord of all beings, for the purpose of protecting the repository of (natural law) dharma.
ततः पृथिव्या गोप्तारं क्षत्रियं दण्डधारिणम् ।
द्वितीयं वर्णमकरोत्प्रजानामनुगुप्तये ॥७॥
7. tataḥ pṛthivyā goptāraṁ kṣatriyaṁ daṇḍadhāriṇam ,
dvitīyaṁ varṇamakarotprajānāmanuguptaye.
7. tataḥ pṛthivyā goptāram kṣatriyam daṇḍadhāriṇam
dvitīyam varṇam akarot prajānām anuguptaye
7. tataḥ prajānām anuguptaye pṛthivyā goptāram
daṇḍadhāriṇam dvitīyam kṣatriyam varṇam akarot
7. Thereafter, he created the second social class (varṇa), the Kṣatriya, who is the protector of the earth and the wielder of authority, for the protection of the people.
वैश्यस्तु धनधान्येन त्रीन्वर्णान्बिभृयादिमान् ।
शूद्रो ह्येनान्परिचरेदिति ब्रह्मानुशासनम् ॥८॥
8. vaiśyastu dhanadhānyena trīnvarṇānbibhṛyādimān ,
śūdro hyenānparicarediti brahmānuśāsanam.
8. vaiśyaḥ tu dhanadhānyena trīn varṇān bibhṛyāt
imān śūdraḥ hi enān paricaret iti brahmānuśāsanam
8. tu vaiśyaḥ dhanadhānyena imān trīn varṇān bibhṛyāt
hi śūdraḥ enān paricaret iti brahmānuśāsanam
8. A Vaiśya, indeed, should maintain these three social classes (varṇas) with wealth and grain. A Śūdra, for his part, should certainly serve them. This is the command of (Brahmā).
ऐल उवाच ।
द्विजस्य क्षत्रबन्धोर्वा कस्येयं पृथिवी भवेत् ।
धर्मतः सह वित्तेन सम्यग्वायो प्रचक्ष्व मे ॥९॥
9. aila uvāca ,
dvijasya kṣatrabandhorvā kasyeyaṁ pṛthivī bhavet ,
dharmataḥ saha vittena samyagvāyo pracakṣva me.
9. ailaḥ uvāca dvijasya kṣatrabandhoḥ vā kasya iyam pṛthivī
bhavet dharmataḥ saha vittena samyak vāyo pracakṣva me
9. vāyo,
me samyak pracakṣva,
dharmataḥ vittena saha iyam pṛthivī dvijasya vā kṣatrabandhoḥ kasya bhavet?
9. Aila said: "O Vayu, please explain to me properly, in accordance with natural law (dharma), to whom this earth, along with its wealth, rightfully belongs – to a Brahmin (dvija) or to a Kṣatriya?"
वायुरुवाच ।
विप्रस्य सर्वमेवैतद्यत्किंचिज्जगतीगतम् ।
ज्येष्ठेनाभिजनेनेह तद्धर्मकुशला विदुः ॥१०॥
10. vāyuruvāca ,
viprasya sarvamevaitadyatkiṁcijjagatīgatam ,
jyeṣṭhenābhijaneneha taddharmakuśalā viduḥ.
10. vāyuḥ uvāca viprasya sarvam eva etat yat kiñcit
jagatīgatam jyeṣṭhena abhijanen iha tat dharmakuśalā viduḥ
10. vāyuḥ uvāca: iha jagatyām yat kiñcit jagatīgatam,
etat sarvam eva viprasya.
dharmakuśalāḥ tat jyeṣṭhena abhijanen viduḥ.
10. Vayu said: "All that exists on this earth, whatever it may be, belongs to the Brahmin. Those who are skilled in natural law (dharma) know this, due to the Brahmin's superior birth."
स्वमेव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च ।
गुरुर्हि सर्ववर्णानां ज्येष्ठः श्रेष्ठश्च वै द्विजः ॥११॥
11. svameva brāhmaṇo bhuṅkte svaṁ vaste svaṁ dadāti ca ,
gururhi sarvavarṇānāṁ jyeṣṭhaḥ śreṣṭhaśca vai dvijaḥ.
11. svam eva brāhmaṇaḥ bhuṅkte svam vaste svam dadāti ca |
guruḥ hi sarvavarṇānām jyeṣṭhaḥ śreṣṭhaḥ ca vai dvijaḥ
11. brāhmaṇaḥ svam eva bhuṅkte,
svam vaste,
ca svam dadāti.
hi dvijaḥ sarvavarṇānām guruḥ,
jyeṣṭhaḥ,
ca vai śreṣṭhaḥ.
11. A Brahmin (dvija) enjoys what is his own, wears what is his own, and gives what is his own. For the Brahmin (dvija) is indeed the teacher of all social classes (varṇas), and is considered the most senior and the most excellent.
पत्यभावे यथा स्त्री हि देवरं कुरुते पतिम् ।
आनन्तर्यात्तथा क्षत्रं पृथिवी कुरुते पतिम् ॥१२॥
12. patyabhāve yathā strī hi devaraṁ kurute patim ,
ānantaryāttathā kṣatraṁ pṛthivī kurute patim.
12. pati abhāve yathā strī hi devaram kurute patim
| ānantaryāt tathā kṣatram pṛthivī kurute patim
12. yathā pati abhāve hi strī devaram patim kurute,
tathā ānantaryāt pṛthivī kṣatram patim kurute.
12. Just as a woman, in the absence of her husband, indeed takes her brother-in-law as her husband, similarly, the earth, by virtue of succession, takes the Kṣatriya as its protector (or husband).
एष ते प्रथमः कल्प आपद्यन्यो भवेदतः ।
यदि स्वर्गे परं स्थानं धर्मतः परिमार्गसि ॥१३॥
13. eṣa te prathamaḥ kalpa āpadyanyo bhavedataḥ ,
yadi svarge paraṁ sthānaṁ dharmataḥ parimārgasi.
13. eṣa te prathamaḥ kalpaḥ āpadi anyaḥ bhavet ataḥ
yadi svarge param sthānam dharmataḥ parimārgasi
13. yadi svarge param sthānam dharmataḥ parimārgasi,
eṣa te prathamaḥ kalpaḥ,
ataḥ āpadi anyaḥ bhavet
13. This is your primary choice; another course of action may be taken in an emergency. (This applies) if you seek the highest abode in heaven through righteous conduct (dharma).
यः कश्चिद्विजयेद्भूमिं ब्राह्मणाय निवेदयेत् ।
श्रुतवृत्तोपपन्नाय धर्मज्ञाय तपस्विने ॥१४॥
14. yaḥ kaścidvijayedbhūmiṁ brāhmaṇāya nivedayet ,
śrutavṛttopapannāya dharmajñāya tapasvine.
14. yaḥ kaścid vijayet bhūmim brāhmaṇāya nivedayet
śrutavṛttopapannāya dharmajñāya tapasvine
14. yaḥ kaścid bhūmim vijayet,
(saḥ) śrutavṛttopapannāya dharmajñāya tapasvine brāhmaṇāya nivedayet
14. Whoever conquers a territory should dedicate it to a Brahmin who is endowed with learning and good conduct, is knowledgeable of righteous conduct (dharma), and is an ascetic.
स्वधर्मपरितृप्ताय यो न वित्तपरो भवेत् ।
यो राजानं नयेद्बुद्ध्या सर्वतः परिपूर्णया ॥१५॥
15. svadharmaparitṛptāya yo na vittaparo bhavet ,
yo rājānaṁ nayedbuddhyā sarvataḥ paripūrṇayā.
15. svadharmaparitṛptāya yaḥ na vittaparaḥ bhavet
yaḥ rājānam nayet buddhyā sarvataḥ paripūrṇayā
15. yaḥ svadharmaparitṛptāya (astu),
yaḥ na vittaparaḥ bhavet,
yaḥ paripūrṇayā buddhyā rājānam nayet
15. (Dedicate it to a Brahmin) who is content with his own duty (svadharma), who is not preoccupied with wealth, and who would guide the king with a completely perfect intellect.
ब्राह्मणो हि कुले जातः कृतप्रज्ञो विनीतवाक् ।
श्रेयो नयति राजानं ब्रुवंश्चित्रां सरस्वतीम् ॥१६॥
16. brāhmaṇo hi kule jātaḥ kṛtaprajño vinītavāk ,
śreyo nayati rājānaṁ bruvaṁścitrāṁ sarasvatīm.
16. brāhmaṇaḥ hi kule jātaḥ kṛtaprajñaḥ vinītavāk
śreyaḥ nayati rājānam bruvan citrām sarasvatīm
16. hi kule jātaḥ kṛtaprajñaḥ vinītavāk brāhmaṇaḥ
citrām sarasvatīm bruvan rājānam śreyaḥ nayati
16. Indeed, a Brahmin born in a good family, whose wisdom is perfected, and who is humble in speech, leads the king to prosperity by speaking varied and beautiful words.
राजा चरति यं धर्मं ब्राह्मणेन निदर्शितम् ।
शुश्रूषुरनहंवादी क्षत्रधर्मव्रते स्थितः ॥१७॥
17. rājā carati yaṁ dharmaṁ brāhmaṇena nidarśitam ,
śuśrūṣuranahaṁvādī kṣatradharmavrate sthitaḥ.
17. rājā carati yam dharmam brāhmaṇena nidarśitam
śuśrūṣuḥ anahaṃvādī kṣatradharmavrate sthitaḥ
17. rājā brāhmaṇena nidarśitam yam dharmam śuśrūṣuḥ
anahaṃvādī kṣatradharmavrate sthitaḥ carati
17. A king who practices the natural law (dharma) as instructed by a Brahmin, being attentive, free from arrogance, and steadfast in the observance of the warrior's natural law (kṣatradharma),
तावता स कृतप्रज्ञश्चिरं यशसि तिष्ठति ।
तस्य धर्मस्य सर्वस्य भागी राजपुरोहितः ॥१८॥
18. tāvatā sa kṛtaprajñaściraṁ yaśasi tiṣṭhati ,
tasya dharmasya sarvasya bhāgī rājapurohitaḥ.
18. tāvatā saḥ kṛtaprajñaḥ ciram yaśasi tiṣṭhati
tasya dharmasya sarvasya bhāgī rājapurohitaḥ
18. tāvatā saḥ kṛtaprajñaḥ ciram yaśasi tiṣṭhati
rājapurohitaḥ tasya sarvasya dharmasya bhāgī (asti)
18. Thus, that king, having attained wisdom, endures in glory for a long time. The royal priest (rājapurohita) is a participant in all that natural law (dharma).
एवमेव प्रजाः सर्वा राजानमभिसंश्रिताः ।
सम्यग्वृत्ताः स्वधर्मस्था न कुतश्चिद्भयान्विताः ॥१९॥
19. evameva prajāḥ sarvā rājānamabhisaṁśritāḥ ,
samyagvṛttāḥ svadharmasthā na kutaścidbhayānvitāḥ.
19. evam eva prajāḥ sarvāḥ rājānam abhisaṃśritāḥ samyak
vṛttāḥ svadharmasthāḥ na kutaścit bhayānvitāḥ
19. evam eva sarvāḥ prajāḥ rājānam
abhisaṃśritāḥ samyak vṛttāḥ svadharmasthāḥ
(ca bhavanti iti śeṣaḥ)
kutaścit bhayānvitāḥ na (bhavanti)
19. In the same way, all subjects (prajā), relying completely on the king, conducting themselves properly and established in their own natural law (svadharma), are not afflicted by fear from any quarter.
राष्ट्रे चरन्ति यं धर्मं राज्ञा साध्वभिरक्षिताः ।
चतुर्थं तस्य धर्मस्य राजा भागं स विन्दति ॥२०॥
20. rāṣṭre caranti yaṁ dharmaṁ rājñā sādhvabhirakṣitāḥ ,
caturthaṁ tasya dharmasya rājā bhāgaṁ sa vindati.
20. rāṣṭre caranti yam dharmam rājñā sādhu abhirakṣitāḥ
caturtham tasya dharmasya rājā bhāgam saḥ vindati
20. rājñā sādhu abhirakṣitāḥ (prajāḥ) rāṣṭre yam dharmam caranti,
rājā saḥ tasya dharmasya caturtham bhāgam vindati
20. The king (rājā) receives a fourth share of the natural law (dharma) that the citizens, properly protected by him, uphold in his kingdom.
देवा मनुष्याः पितरो गन्धर्वोरगराक्षसाः ।
यज्ञमेवोपजीवन्ति नास्ति चेष्टमराजके ॥२१॥
21. devā manuṣyāḥ pitaro gandharvoragarākṣasāḥ ,
yajñamevopajīvanti nāsti ceṣṭamarājake.
21. devāḥ manuṣyāḥ pitaraḥ gandharvoragarākṣasāḥ
yajñam eva upajīvanti na asti ca iṣṭam arājake
21. devāḥ manuṣyāḥ pitaraḥ gandharvoragarākṣasāḥ
eva yajñam upajīvanti ca arājake iṣṭam na asti
21. Gods, humans, ancestors, Gandharvas, Uragas, and Rakshasas all subsist solely on sacrificial offerings (yajña). Furthermore, there is nothing desirable (or no sacrifice performed) in an anarchic state.
इतो दत्तेन जीवन्ति देवताः पितरस्तथा ।
राजन्येवास्य धर्मस्य योगक्षेमः प्रतिष्ठितः ॥२२॥
22. ito dattena jīvanti devatāḥ pitarastathā ,
rājanyevāsya dharmasya yogakṣemaḥ pratiṣṭhitaḥ.
22. itaḥ dattena jīvanti devatāḥ pitaraḥ tathā rājani
eva asya dharmasya yogakṣemaḥ pratiṣṭhitaḥ
22. itaḥ dattena devatāḥ tathā pitaraḥ jīvanti rājani
eva asya dharmasya yogakṣemaḥ pratiṣṭhitaḥ
22. By what is given here (on earth), the gods and ancestors subsist. The welfare and security (yogakṣema) of this natural law (dharma) are established solely in the king.
छायायामप्सु वायौ च सुखमुष्णेऽधिगच्छति ।
अग्नौ वाससि सूर्ये च सुखं शीतेऽधिगच्छति ॥२३॥
23. chāyāyāmapsu vāyau ca sukhamuṣṇe'dhigacchati ,
agnau vāsasi sūrye ca sukhaṁ śīte'dhigacchati.
23. chāyāyām apsu vāyau ca sukham uṣṇe adhigacchati
agnau vāsasi sūrye ca sukham śīte adhigacchati
23. chāyāyām apsu ca vāyau uṣṇe sukham adhigacchati
agnau vāsasi ca sūrye śīte sukham adhigacchati
23. In the shade, in water, and in the breeze, one finds comfort when it is hot. Similarly, by fire, by clothing, and in the sun, one finds comfort when it is cold.
शब्दे स्पर्शे रसे रूपे गन्धे च रमते मनः ।
तेषु भोगेषु सर्वेषु नभीतो लभते सुखम् ॥२४॥
24. śabde sparśe rase rūpe gandhe ca ramate manaḥ ,
teṣu bhogeṣu sarveṣu nabhīto labhate sukham.
24. śabde sparse rase rūpe gandhe ca ramate manaḥ
teṣu bhogeṣu sarveṣu na bhītaḥ labhate sukham
24. manaḥ śabde sparse rase rūpe ca gandhe ramate
teṣu sarveṣu bhogeṣu bhītaḥ na sukham labhate
24. The mind delights in sound, touch, taste, form, and smell. However, a fearful person does not find happiness in any of these objects of enjoyment.
अभयस्यैव यो दाता तस्यैव सुमहत्फलम् ।
न हि प्राणसमं दानं त्रिषु लोकेषु विद्यते ॥२५॥
25. abhayasyaiva yo dātā tasyaiva sumahatphalam ,
na hi prāṇasamaṁ dānaṁ triṣu lokeṣu vidyate.
25. abhayasya eva yaḥ dātā tasya eva sumahatphalam
na hi prāṇasamam dānam triṣu lokeṣu vidyate
25. yaḥ abhayasya eva dātā,
tasya eva sumahatphalam.
hi triṣu lokeṣu prāṇasamam dānam na vidyate.
25. Whoever indeed bestows fearlessness (abhaya) receives a very great reward. For truly, there is no gift in the three worlds that is comparable to the gift of life.
इन्द्रो राजा यमो राजा धर्मो राजा तथैव च ।
राजा बिभर्ति रूपाणि राज्ञा सर्वमिदं धृतम् ॥२६॥
26. indro rājā yamo rājā dharmo rājā tathaiva ca ,
rājā bibharti rūpāṇi rājñā sarvamidaṁ dhṛtam.
26. indraḥ rājā yamaḥ rājā dharmaḥ rājā tathā eva ca
rājā bibharti rūpāṇi rājñā sarvam idam dhṛtam
26. indraḥ rājā,
yamaḥ rājā,
tathā ca eva dharmaḥ rājā.
rājā rūpāṇi bibharti.
idam sarvam rājñā dhṛtam.
26. Indra is the king, Yama is the king, and likewise, Dharma (natural law) is the king. The king assumes various forms, and all this is sustained by the king.