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महाभारतः       mahābhārataḥ - book-13, chapter-136

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युधिष्ठिर उवाच ।
के पूज्याः के नमस्कार्याः कथं वर्तेत केषु च ।
किमाचारः कीदृशेषु पितामह न रिष्यते ॥१॥
1. yudhiṣṭhira uvāca ,
ke pūjyāḥ ke namaskāryāḥ kathaṁ varteta keṣu ca ,
kimācāraḥ kīdṛśeṣu pitāmaha na riṣyate.
1. Yudhiṣṭhira uvāca ke pūjyāḥ ke namaskāryāḥ kathaṃ
varteta keṣu ca kimācāraḥ kīdṛśeṣu pitāmaha na riṣyate
1. Yudhiṣṭhira uvāca pitāmaha ke pūjyāḥ ke namaskāryāḥ
ca keṣu kathaṃ varteta kīdṛśeṣu kimācāraḥ na riṣyate
1. Yudhiṣṭhira said: O Grandsire, who are to be honored, and who are to be saluted? How should one behave towards them? What conduct towards such persons ensures that one does not suffer harm?
भीष्म उवाच ।
ब्राह्मणानां परिभवः सादयेदपि देवताः ।
ब्राह्मणानां नमस्कर्ता युधिष्ठिर न रिष्यते ॥२॥
2. bhīṣma uvāca ,
brāhmaṇānāṁ paribhavaḥ sādayedapi devatāḥ ,
brāhmaṇānāṁ namaskartā yudhiṣṭhira na riṣyate.
2. Bhīṣma uvāca brāhmaṇānām paribhavaḥ sādayet api
devatāḥ brāhmaṇānām namaskartā Yudhiṣṭhira na riṣyate
2. Bhīṣma uvāca brāhmaṇānām paribhavaḥ api devatāḥ
sādayet Yudhiṣṭhira brāhmaṇānām namaskartā na riṣyate
2. Bhīṣma said: The disrespect shown to brāhmaṇas (brāhmaṇa) would cause even the gods to falter. O Yudhiṣṭhira, one who respectfully bows to brāhmaṇas (brāhmaṇa) does not suffer harm.
ते पूज्यास्ते नमस्कार्या वर्तेथास्तेषु पुत्रवत् ।
ते हि लोकानिमान्सर्वान्धारयन्ति मनीषिणः ॥३॥
3. te pūjyāste namaskāryā vartethāsteṣu putravat ,
te hi lokānimānsarvāndhārayanti manīṣiṇaḥ.
3. te pūjyāḥ te namaskāryāḥ vartethāḥ teṣu putravat
te hi lokān imān sarvān dhārayanti manīṣiṇaḥ
3. te pūjyāḥ te namaskāryāḥ teṣu putravat vartethāḥ
hi te manīṣiṇaḥ imān sarvān lokān dhārayanti
3. They are to be honored and saluted. You should behave towards them like a son. For those wise ones (manīṣin) indeed uphold all these worlds.
ब्राह्मणाः सर्वलोकानां महान्तो धर्मसेतवः ।
धनत्यागाभिरामाश्च वाक्संयमरताश्च ये ॥४॥
4. brāhmaṇāḥ sarvalokānāṁ mahānto dharmasetavaḥ ,
dhanatyāgābhirāmāśca vāksaṁyamaratāśca ye.
4. brāhmaṇāḥ sarvalokānām mahāntaḥ dharmasetavaḥ
dhanatyāgābhirāmāḥ ca vāksaṃyamaratāḥ ca ye
4. ye brāhmaṇāḥ sarvalokānām mahāntaḥ dharmasetavaḥ
ca dhanatyāgābhirāmāḥ ca vāksaṃyamaratāḥ
4. Brāhmaṇas (brāhmaṇa) are the great bridges of natural law (dharma) for all worlds. And those (among them) who delight in renouncing wealth and are devoted to restraint in speech (are such).
रमणीयाश्च भूतानां निधानं च धृतव्रताः ।
प्रणेतारश्च लोकानां शास्त्राणां च यशस्विनः ॥५॥
5. ramaṇīyāśca bhūtānāṁ nidhānaṁ ca dhṛtavratāḥ ,
praṇetāraśca lokānāṁ śāstrāṇāṁ ca yaśasvinaḥ.
5. ramaṇīyāḥ ca bhūtānām nidhānam ca dhṛtavratāḥ
praṇetāraḥ ca lokānām śāstrāṇām ca yaśasvinaḥ
5. They are delightful to all beings and their very foundation, firm in their vows, and renowned guides of both people and sacred texts.
तपो येषां धनं नित्यं वाक्चैव विपुलं बलम् ।
प्रभवश्चापि धर्माणां धर्मज्ञाः सूक्ष्मदर्शिनः ॥६॥
6. tapo yeṣāṁ dhanaṁ nityaṁ vākcaiva vipulaṁ balam ,
prabhavaścāpi dharmāṇāṁ dharmajñāḥ sūkṣmadarśinaḥ.
6. tapaḥ yeṣām dhanam nityam vāk ca eva vipulam balam
prabhavaḥ ca api dharmāṇām dharmajñāḥ sūkṣmadarśinaḥ
6. Their constant wealth is austerity (tapas), and their immense strength is speech. They are also the origin of natural laws (dharma) and are themselves knowledgeable in (dharma), possessing subtle insight.
धर्मकामाः स्थिता धर्मे सुकृतैर्धर्मसेतवः ।
यानुपाश्रित्य जीवन्ति प्रजाः सर्वाश्चतुर्विधाः ॥७॥
7. dharmakāmāḥ sthitā dharme sukṛtairdharmasetavaḥ ,
yānupāśritya jīvanti prajāḥ sarvāścaturvidhāḥ.
7. dharmakāmāḥ sthitāḥ dharme sukṛtaiḥ dharmasetavaḥ
yān upāśritya jīvanti prajāḥ sarvāḥ ca caturvidhāḥ
7. Desirous of upholding natural law (dharma), they are firmly established in it, and by their meritorious deeds, they serve as pillars of (dharma), upon whom all four kinds of beings rely for their existence.
पन्थानः सर्वनेतारो यज्ञवाहाः सनातनाः ।
पितृपैतामहीं गुर्वीमुद्वहन्ति धुरं सदा ॥८॥
8. panthānaḥ sarvanetāro yajñavāhāḥ sanātanāḥ ,
pitṛpaitāmahīṁ gurvīmudvahanti dhuraṁ sadā.
8. panthānaḥ sarvanetāraḥ yajñavāhāḥ sanātanāḥ
pitṛpaitāmahīm gurvīm udvahanti dhuram sadā
8. They are the eternal paths and universal guides, the upholders of Vedic rituals (yajña). They always bear the weighty, ancestral responsibility.
धुरि ये नावसीदन्ति विषमे सद्गवा इव ।
पितृदेवातिथिमुखा हव्यकव्याग्रभोजिनः ॥९॥
9. dhuri ye nāvasīdanti viṣame sadgavā iva ,
pitṛdevātithimukhā havyakavyāgrabhojinaḥ.
9. dhuri ye na avasīdanti viṣame sadgavā iva
pitṛdevātithimukhāḥ havyakavyāgrabhojinaḥ
9. ye sadgavā iva viṣame dhuri na avasīdanti,
pitṛdevātithimukhāḥ havyakavyāgrabhojinaḥ
9. Those who do not falter under the burden, even in difficult situations, like good oxen; those who honor ancestors, gods, and guests as primary, offering them the first portions of oblations for gods (havya) and offerings for ancestors (kavya).
भोजनादेव ये लोकांस्त्रायन्ते महतो भयात् ।
दीपाः सर्वस्य लोकस्य चक्षुश्चक्षुष्मतामपि ॥१०॥
10. bhojanādeva ye lokāṁstrāyante mahato bhayāt ,
dīpāḥ sarvasya lokasya cakṣuścakṣuṣmatāmapi.
10. bhojanāt eva ye lokān trāyante mahataḥ bhayāt
dīpāḥ sarvasya lokasya cakṣuḥ cakṣuṣmatām api
10. ye bhojanāt eva lokān mahataḥ bhayāt trāyante,
sarvasya lokasya dīpāḥ cakṣuṣmatām api cakṣuḥ
10. Those who protect people from great fear merely by providing food, they are like lamps for the entire world, and indeed, the very sight for those who can see.
सर्वशिल्पादिनिधयो निपुणाः सूक्ष्मदर्शिनः ।
गतिज्ञाः सर्वभूतानामध्यात्मगतिचिन्तकाः ॥११॥
11. sarvaśilpādinidhayo nipuṇāḥ sūkṣmadarśinaḥ ,
gatijñāḥ sarvabhūtānāmadhyātmagaticintakāḥ.
11. sarvaśilpādinidhayaḥ nipuṇāḥ sūkṣmadarśinaḥ
gatijñāḥ sarvabhūtānām adhyātmagaticintakāḥ
11. sarvaśilpādinidhayaḥ nipuṇāḥ sūkṣmadarśinaḥ
sarvabhūtānām gatijñāḥ adhyātmagaticintakāḥ
11. They are repositories of all arts and skills, experts, keen observers of subtle matters, those who understand the destinies of all beings, and contemplators of the spiritual path (adhyātma-gati).
आदिमध्यावसानानां ज्ञातारश्छिन्नसंशयाः ।
परावरविशेषज्ञा गन्तारः परमां गतिम् ॥१२॥
12. ādimadhyāvasānānāṁ jñātāraśchinnasaṁśayāḥ ,
parāvaraviśeṣajñā gantāraḥ paramāṁ gatim.
12. ādimadhyāvasānānām jñātāraḥ chinnasaṃśayāḥ
parāvaraviśeṣajñāḥ gantāraḥ paramām gatim
12. ādimadhyāvasānānām jñātāraḥ chinnasaṃśayāḥ
parāvaraviśeṣajñāḥ paramām gatim gantāraḥ
12. They are knowers of beginnings, middles, and ends, with their doubts completely dispelled. They possess distinct knowledge of the higher and the lower, and they are destined to attain the supreme state (paramāṃ gatim).
विमुक्ता धुतपाप्मानो निर्द्वंद्वा निष्परिग्रहाः ।
मानार्हा मानिता नित्यं ज्ञानविद्भिर्महात्मभिः ॥१३॥
13. vimuktā dhutapāpmāno nirdvaṁdvā niṣparigrahāḥ ,
mānārhā mānitā nityaṁ jñānavidbhirmahātmabhiḥ.
13. vimuktāḥ dhutapāpmānaḥ nirdvandvāḥ niṣparigrahāḥ
mānārhāḥ mānitāḥ nityam jñānavidbhiḥ mahātmadbhiḥ
13. vimuktāḥ dhutapāpmānaḥ nirdvandvāḥ niṣparigrahāḥ mānārhāḥ
(ca) nityam jñānavidbhiḥ mahātmadbhiḥ mānitāḥ (bhavanti)
13. Liberated, with their sins shaken off, free from dualities, and without possessions, such individuals, worthy of respect, are always honored by great souls who possess spiritual knowledge.
चन्दने मलपङ्के च भोजनेऽभोजने समाः ।
समं येषां दुकूलं च शाणक्षौमाजिनानि च ॥१४॥
14. candane malapaṅke ca bhojane'bhojane samāḥ ,
samaṁ yeṣāṁ dukūlaṁ ca śāṇakṣaumājināni ca.
14. candane malapaṅke ca bhojane abhojane samāḥ
samam yeṣām dukūlam ca śāṇakṣaumājināni ca
14. yeṣām candane malapaṅke ca bhojane abhojane ca samāḥ (bhavanti),
(yeṣām) dukūlam ca śāṇakṣaumājināni ca samam (asti)
14. They are impartial whether in contact with sandalwood or mud, and equal in their approach to eating or not eating. For them, fine silk, coarse flax, and animal skins are all the same.
तिष्ठेयुरप्यभुञ्जाना बहूनि दिवसान्यपि ।
शोषयेयुश्च गात्राणि स्वाध्यायैः संयतेन्द्रियाः ॥१५॥
15. tiṣṭheyurapyabhuñjānā bahūni divasānyapi ,
śoṣayeyuśca gātrāṇi svādhyāyaiḥ saṁyatendriyāḥ.
15. tiṣṭheyuḥ api abhunjānāḥ bahūni divasāni api
śoṣayeyuḥ ca gātrāṇi svādhyāyaiḥ saṃyatendriyāḥ
15. saṃyatendriyāḥ (te) abhunjānāḥ api bahūni divasāni
tiṣṭheyuḥ ca svādhyāyaiḥ gātrāṇi api śoṣayeyuḥ
15. They could remain without food for many days, and with their senses controlled, they might emaciate their bodies through the diligent study of sacred texts (svādhyāya).
अदैवं दैवतं कुर्युर्दैवतं चाप्यदैवतम् ।
लोकानन्यान्सृजेयुश्च लोकपालांश्च कोपिताः ॥१६॥
16. adaivaṁ daivataṁ kuryurdaivataṁ cāpyadaivatam ,
lokānanyānsṛjeyuśca lokapālāṁśca kopitāḥ.
16. adaivam daivatam kuryuḥ daivatam ca api adaivatam
lokān anyān sṛjeyuḥ ca lokapālān ca kopitāḥ
16. kopitāḥ (te) adaivam daivatam kuryuḥ ca api daivatam
adaivatam (kuryuḥ) ca anyān lokān ca lokapālān sṛjeyuḥ
16. Enraged, they could render what is not divine into a deity, and turn a deity into something not divine. Moreover, they could even create other worlds and their guardians.
अपेयः सागरो येषामभिशापान्महात्मनाम् ।
येषां कोपाग्निरद्यापि दण्डके नोपशाम्यति ॥१७॥
17. apeyaḥ sāgaro yeṣāmabhiśāpānmahātmanām ,
yeṣāṁ kopāgniradyāpi daṇḍake nopaśāmyati.
17. apeyaḥ sāgaraḥ yeṣām abhiśāpāt mahātmanām
yeṣām kopa-agniḥ adya api daṇḍake na upaśāmyati
17. yeṣām sāgaraḥ apeyaḥ abhiśāpāt mahātmanām,
yeṣām kopa-agniḥ adya api daṇḍake na upaśāmyati
17. Whose ocean is undrinkable due to the curse of great sages, and whose fire of wrath still does not subside in the Daṇḍaka forest.
देवानामपि ये देवाः कारणं कारणस्य च ।
प्रमाणस्य प्रमाणं च कस्तानभिभवेद्बुधः ॥१८॥
18. devānāmapi ye devāḥ kāraṇaṁ kāraṇasya ca ,
pramāṇasya pramāṇaṁ ca kastānabhibhavedbudhaḥ.
18. devānām api ye devāḥ kāraṇam kāraṇasya ca
pramāṇasya pramāṇam ca kaḥ tān abhibhavet budhaḥ
18. ye devāḥ devānām api,
kāraṇasya ca kāraṇam,
pramāṇasya ca pramāṇam,
tān kaḥ budhaḥ abhibhavet?
18. Who are the gods even of the gods, and the cause of the very cause, and the proof of proof itself - what wise person can overcome them?
येषां वृद्धश्च बालश्च सर्वः संमानमर्हति ।
तपोविद्याविशेषात्तु मानयन्ति परस्परम् ॥१९॥
19. yeṣāṁ vṛddhaśca bālaśca sarvaḥ saṁmānamarhati ,
tapovidyāviśeṣāttu mānayanti parasparam.
19. yeṣām vṛddhaḥ ca bālaḥ ca sarvaḥ saṃmānam arhati
tapas-vidyā-viśeṣāt tu mānayanti parasparam
19. yeṣām vṛddhaḥ ca bālaḥ ca sarvaḥ saṃmānam arhati.
tu tapas-vidyā-viśeṣāt parasparam mānayanti.
19. Among whom every person, whether old or young, deserves respect; furthermore, by virtue of their specific distinction in spiritual discipline (tapas) and knowledge, they honor each other.
अविद्वान्ब्राह्मणो देवः पात्रं वै पावनं महत् ।
विद्वान्भूयस्तरो देवः पूर्णसागरसंनिभः ॥२०॥
20. avidvānbrāhmaṇo devaḥ pātraṁ vai pāvanaṁ mahat ,
vidvānbhūyastaro devaḥ pūrṇasāgarasaṁnibhaḥ.
20. avidvān brāhmaṇaḥ devaḥ pātram vai pāvanam mahat
vidvān bhūyastaraḥ devaḥ pūrṇa-sāgara-saṃnibhaḥ
20. avidvān brāhmaṇaḥ devaḥ (asti),
vai mahat pāvanam pātram (asti).
vidvān (brāhmaṇaḥ) bhūyastaraḥ devaḥ (asti),
pūrṇa-sāgara-saṃnibhaḥ (ca asti).
20. An unlearned brahmin is considered a divine being, indeed a great purifying vessel. A learned brahmin, however, is an even greater divine being, comparable to a full ocean.
अविद्वांश्चैव विद्वांश्च ब्राह्मणो दैवतं महत् ।
प्रणीतश्चाप्रणीतश्च यथाग्निर्दैवतं महत् ॥२१॥
21. avidvāṁścaiva vidvāṁśca brāhmaṇo daivataṁ mahat ,
praṇītaścāpraṇītaśca yathāgnirdaivataṁ mahat.
21. avidvān ca eva vidvān ca brāhmaṇaḥ daivatam mahat
praṇītaḥ ca apraṇītaḥ ca yathā agniḥ daivatam mahat
21. brāhmaṇaḥ avidvān ca eva vidvān ca mahat daivatam
praṇītaḥ ca apraṇītaḥ ca yathā agniḥ mahat daivatam
21. Whether unlearned or learned, a brahmin is a great divine presence. Just as fire, whether ritually consecrated or not consecrated, is a great divine presence.
श्मशाने ह्यपि तेजस्वी पावको नैव दुष्यति ।
हविर्यज्ञेषु च वहन्भूय एवाभिशोभते ॥२२॥
22. śmaśāne hyapi tejasvī pāvako naiva duṣyati ,
haviryajñeṣu ca vahanbhūya evābhiśobhate.
22. śmaśāne hi api tejasvī pāvakaḥ na eva duṣyati
haviḥ yajñeṣu ca vahan bhūyaḥ eva abhiśobhate
22. hi api śmaśāne tejasvī pāvakaḥ na eva duṣyati
ca yajñeṣu haviḥ vahan bhūyaḥ eva abhiśobhate
22. Indeed, even in a cremation ground, the brilliant fire is never defiled. Moreover, carrying oblations in (Vedic rituals) [yajñeṣu], it shines forth even more gloriously.
एवं यद्यप्यनिष्टेषु वर्तते सर्वकर्मसु ।
सर्वथा ब्राह्मणो मान्यो दैवतं विद्धि तत्परम् ॥२३॥
23. evaṁ yadyapyaniṣṭeṣu vartate sarvakarmasu ,
sarvathā brāhmaṇo mānyo daivataṁ viddhi tatparam.
23. evam yadi api aniṣṭeṣu vartate sarvakarmasu
sarvathā brāhmaṇaḥ mānyaḥ daivatam viddhi tat param
23. evam yadi api sarvakarmasu aniṣṭeṣu vartate,
sarvathā brāhmaṇaḥ mānyaḥ.
tat param daivatam viddhi.
23. Therefore, even if he engages in all undesirable actions, a brahmin is always worthy of respect. Know him to be the supreme divine being.