12.074
भीष्म उवाच॥
Bhīṣma said:
राज्ञा पुरोहितः कार्यो भवेद्विद्वान्बहुश्रुतः। उभौ समीक्ष्य धर्मार्थावप्रमेयावनन्तरम् ॥१२-७४-१॥
The king should appoint as priest a learned and well-versed person. After thoroughly examining both dharma and artha, which are immeasurable, he should proceed accordingly.
धर्मात्मा धर्मविद्येषां राज्ञां राजन्पुरोहितः। राजा चैवं गुणो येषां कुशलं तेषु सर्वशः ॥१२-७४-२॥
O king, among kings, the chief priest is one whose soul is righteousness and who knows dharma; and the king, in whom there is such virtue and skill, is in every way excellent among them.
उभौ प्रजा वर्धयतो देवान्पूर्वान्परान्पितॄन्। यौ समेयास्थितौ धर्मे श्रद्धेयौ सुतपस्विनौ ॥१२-७४-३॥
Both, who increase offspring, the gods, ancestors, others, and forefathers, who abide together in dharma, are worthy of faith and are excellent ascetics.
परस्परस्य सुहृदौ संमतौ समचेतसौ। ब्रह्मक्षत्रस्य संमानात्प्रजाः सुखमवाप्नुयुः ॥१२-७४-४॥
When the two friends, the Brāhmaṇa and the Kṣatriya, are in agreement and of equal mind, and honor each other, the people attain happiness.
विमाननात्तयोरेव प्रजा नश्येयुरेव ह। ब्रह्मक्षत्रं हि सर्वेषां धर्माणां मूलमुच्यते ॥१२-७४-५॥
If respect for both the Brāhmaṇa and the Kṣatriya is lost, the people would surely perish. The Brāhmaṇa and the Kṣatriya are regarded as the foundation of all dharmas.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। ऐलकश्यपसंवादं तं निबोध युधिष्ठिर ॥१२-७४-६॥
Here too, an ancient story is cited. Listen, Yudhishthira, to the dialogue between the descendant of Ila and Kashyapa.
ऐल उवाच॥
Aila said:
यदा हि ब्रह्म प्रजहाति क्षत्रं; क्षत्रं यदा वा प्रजहाति ब्रह्म। अन्वग्बलं कतमेऽस्मिन्भजन्ते; तथाबल्यं कतमेऽस्मिन्वियन्ति ॥१२-७४-७॥
When the brāhmaṇa abandons the kṣatriya, or when the kṣatriya abandons the brāhmaṇa, which among them in this situation partake of strength, and which among them are dispersed in weakness?
कश्यप उवाच॥
Kaśyapa said:
व्यृद्धं राष्ट्रं भवति क्षत्रियस्य; ब्रह्म क्षत्रं यत्र विरुध्यते ह। अन्वग्बलं दस्यवस्तद्भजन्ते; ऽबल्यं तथा तत्र वियन्ति सन्तः ॥१२-७४-८॥
Where sacred knowledge opposes warrior power, the kingdom of the kṣatriya decays. There, robbers follow strength and seize it, while the virtuous are destroyed by weakness. "12-74-8"
नैषामुक्षा वर्धते नोत उस्रा; न गर्गरो मथ्यते नो यजन्ते। नैषां पुत्रा वेदमधीयते च; यदा ब्रह्म क्षत्रियाः सन्त्यजन्ति ॥१२-७४-९॥
For these people, neither the bull nor the cow prospers; the grinding stone is not used, nor are sacrifices performed. Their sons do not study the Veda, and when the Brahmins and Kṣatriyas abandon their duties.
नैषामुक्षा वर्धते जातु गेहे; नाधीयते सप्रजा नो यजन्ते। अपध्वस्ता दस्युभूता भवन्ति; ये ब्राह्मणाः क्षत्रियान्सन्त्यजन्ति ॥१२-७४-१०॥
Among these, the bull never prospers in the house; study is not pursued, nor are sacrifices performed with offspring. Those Brāhmaṇas who abandon the Kṣatriyas become ruined and like robbers.
एतौ हि नित्यसंयुक्तावितरेतरधारणे। क्षत्रं हि ब्रह्मणो योनिर्योनिः क्षत्रस्य च द्विजाः ॥१२-७४-११॥
These two, the brāhmaṇa and the kṣatriya, are always mutually connected in sustaining each other. The kṣatriya is indeed the source of the brāhmaṇa, and the brāhmaṇa is the source of the kṣatriya, and so are the twice-born.
उभावेतौ नित्यमभिप्रपन्नौ; सम्प्रापतुर्महतीं श्रीप्रतिष्ठाम्। तयोः सन्धिर्भिद्यते चेत्पुराण; स्ततः सर्वं भवति हि सम्प्रमूढम् ॥१२-७४-१२॥
Both of these, when always united, attain great prosperity. If the ancient union between them is broken, then everything indeed becomes utterly confused.
नात्र प्लवं लभते पारगामी; महागाधे नौरिव सम्प्रणुन्ना। चातुर्वर्ण्यं भवति च सम्प्रमूढं; ततः प्रजाः क्षयसंस्था भवन्ति ॥१२-७४-१३॥
Here, one who wishes to cross finds no raft; in the great depths, it is like a boat that has sunk. When the fourfold order is utterly confused, then the people come to ruin.
ब्रह्मवृक्षो रक्ष्यमाणो मधु हेम च वर्षति। अरक्ष्यमाणः सततमश्रु पापं च वर्षति ॥१२-७४-१४॥
When the tree of Brahman is protected, it yields honey and gold; when unprotected, it continually yields only tears and sin.
अब्रह्मचारी चरणादपेतो; यदा ब्रह्मा ब्रह्मणि त्राणमिच्छेत्। आश्चर्यशो वर्षति तत्र देव; स्तत्राभीक्ष्णं दुःसहाश्चाविशन्ति ॥१२-७४-१५॥
When a person who is not a celibate departs from the path, and when Brahmā seeks protection in Brahman, then the god rains there in a wonderful way; there, constantly, unbearable ones enter.
स्त्रियं हत्वा ब्राह्मणं वापि पापः; सभायां यत्र लभतेऽनुवादम्। राज्ञः सकाशे न बिभेति चापि; ततो भयं जायते क्षत्रियस्य ॥१२-७४-१६॥
If a sinner, having killed a woman or a brāhmaṇa, receives reproach in the assembly but does not fear even in the presence of the king, then fear arises for the kṣatriya.
पापैः पापे क्रियमाणेऽतिवेलं; ततो रुद्रो जायते देव एषः। पापैः पापाः सञ्जनयन्ति रुद्रं; ततः सर्वान्साध्वसाधून्हिनस्ति ॥१२-७४-१७॥
When sin is committed excessively, this god Rudra arises. It is by sins that the sinful cause Rudra to manifest; then he destroys all, both the righteous and the unrighteous.
ऐल उवाच॥
Aila said:
कुतो रुद्रः कीदृशो वापि रुद्रः; सत्त्वैः सत्त्वं दृश्यते वध्यमानम्। एतद्विद्वन्कश्यप मे प्रचक्ष्व; यतो रुद्रो जायते देव एषः ॥१२-७४-१८॥
From where does Rudra originate, and what is his nature, or who indeed is Rudra? Among beings, the being is seen as being slain. O learned Kaśyapa, please tell me this: from whom is this god Rudra born?
कश्यप उवाच॥
Kaśyapa said:
आत्मा रुद्रो हृदये मानवानां; स्वं स्वं देहं परदेहं च हन्ति। वातोत्पातैः सदृशं रुद्रमाहु; र्दावैर्जीमूतैः सदृशं रूपमस्य ॥१२-७४-१९॥
Rudra, as the self in the hearts of men, destroys both their own and others' bodies. They say Rudra is like wind-storms; his form is like forest-fires and clouds.
ऐल उवाच॥
Aila said:
न वै वातं परिवृनोति कश्चिन्न जीमूतो वर्षति नैव दावः। तथायुक्तो दृश्यते मानवेषु; कामद्वेषाद्बध्यते मुच्यते च ॥१२-७४-२०॥
No one can restrain the wind; the cloud does not always rain, nor does the forest fire always burn. Likewise, among men, one is seen to be bound or freed by desire and hatred.
कश्यप उवाच॥
Kaśyapa said:
यथैकगेहे जातवेदाः प्रदीप्तः; कृत्स्नं ग्रामं प्रदहेत्स त्वरावान्। विमोहनं कुरुते देव एष; ततः सर्वं स्पृश्यते पुण्यपापैः ॥१२-७४-२१॥
Just as the kindled fire in a single house, being swift, can burn down the entire village, so too does this god create delusion, after which everything is affected by merit and demerit.
ऐल उवाच॥
Aila said:
यदि दण्डः स्पृशते पुण्यभाजं; पापैः पापे क्रियमाणेऽविशेषात्। कस्य हेतोः सुकृतं नाम कुर्या; द्दुष्कृतं वा कस्य हेतोर्न कुर्यात् ॥१२-७४-२२॥
If punishment befalls the virtuous without distinction when sins are committed, then for what reason should anyone perform good deeds, or refrain from evil deeds?
कश्यप उवाच॥
Kaśyapa said:
असन्त्यागात्पापकृतामपापां; स्तुल्यो दण्डः स्पृशते मिश्रभावात्। शुष्केणार्द्रं दह्यते मिश्रभावा; न्न मिश्रः स्यात्पापकृद्भिः कथञ्चित् ॥१२-७४-२३॥
If the innocent do not abandon association with evil-doers, they too receive equal punishment because of their mingled state. Just as the wet is burnt by the dry when mixed together, one should never mingle with evil-doers in any way.
ऐल उवाच॥
Aila said:
साध्वसाधून्धारयतीह भूमिः; साध्वसाधूंस्तापयतीह सूर्यः। साध्वसाधून्वातयतीह वायु; रापस्तथा साध्वसाधून्वहन्ति ॥१२-७४-२४॥
In this world, the earth supports both the virtuous and the wicked; the sun scorches both the virtuous and the wicked; the wind blows upon both the virtuous and the wicked; likewise, the waters carry both the virtuous and the wicked.
कश्यप उवाच॥
Kaśyapa said:
एवमस्मिन्वर्तते लोक एव; नामुत्रैवं वर्तते राजपुत्र। प्रेत्यैतयोरन्तरवान्विशेषो; यो वै पुण्यं चरते यश्च पापम् ॥१२-७४-२५॥
O prince, thus it is in this world, but not so in the other world. After death, there is a distinction between these two: one who performs merit and one who performs sin.
पुण्यस्य लोको मधुमान्घृतार्चि; र्हिरण्यज्योतिरमृतस्य नाभिः। तत्र प्रेत्य मोदते ब्रह्मचारी; न तत्र मृत्युर्न जरा नोत दुःखम् ॥१२-७४-२६॥
The realm of virtue is sweet, with flames of ghee and golden light, the very center of immortality. There, after death, the celibate rejoices; in that place, there is no death, no old age, nor any suffering.
पापस्य लोको निरयोऽप्रकाशो; नित्यं दुःखः शोकभूयिष्ठ एव। तत्रात्मानं शोचते पापकर्मा; बह्वीः समाः प्रपतन्नप्रतिष्ठः ॥१२-७४-२७॥
The world of sin is hell, dark and always filled with suffering and grief. There, the sinner grieves for himself, falling for many years without stability.
मिथो भेदाद्ब्राह्मणक्षत्रियाणां; प्रजा दुःखं दुःसहं चाविशन्ति। एवं ज्ञात्वा कार्य एवेह विद्वा; न्पुरोहितो नैकविद्यो नृपेण ॥१२-७४-२८॥
When Brāhmaṇas and Kṣatriyas are divided, the people fall into unbearable suffering. Therefore, knowing this, the king should appoint as priest a learned person, not one with limited knowledge.
तं चैवान्वभिषिच्येत तथा धर्मो विधीयते। अग्र्यो हि ब्राह्मणः प्रोक्तः सर्वस्यैवेह धर्मतः ॥१२-७४-२९॥
He, too, should be anointed accordingly; thus, dharma is established. The brāhmaṇa is declared to be the foremost of all here by virtue of dharma.
पूर्वं हि ब्राह्मणाः सृष्टा इति धर्मविदो विदुः। ज्येष्ठेनाभिजनेनास्य प्राप्तं सर्वं यदुत्तरम् ॥१२-७४-३०॥
It is known by those versed in dharma that formerly the Brāhmaṇas were created. Whatever was later obtained by the eldest and by noble birth belonged to him.
तस्मान्मान्यश्च पूज्यश्च ब्राह्मणः प्रसृताग्रभुक्। सर्वं श्रेष्ठं वरिष्ठं च निवेद्यं तस्य धर्मतः ॥१२-७४-३१॥
Therefore, the brāhmaṇa, being worthy of respect and worship and as the recipient of the foremost offerings, should be given all that is best and most excellent, in accordance with dharma.
अवश्यमेतत्कर्तव्यं राज्ञा बलवतापि हि। ब्रह्म वर्धयति क्षत्रं क्षत्रतो ब्रह्म वर्धते ॥१२-७४-३२॥
This must certainly be done by the king, even if he is powerful. The spiritual power (Brahman) strengthens the royal power (Kṣatra), and from the royal power, the spiritual power also grows.
