12.074
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Bhīṣma said;)
Bhīṣma said:
राज्ञा पुरोहितः कार्यो भवेद्विद्वान्बहुश्रुतः। उभौ समीक्ष्य धर्मार्थावप्रमेयावनन्तरम् ॥१२-७४-१॥
rājñā purohitaḥ kāryo bhavedvidvān bahuśrutaḥ। ubhau samīkṣya dharmārthāvaprameyāvanantaram ॥12-74-1॥
[राज्ञा (rājñā) - by the king; पुरोहितः (purohitaḥ) - priest; कार्यः (kāryaḥ) - should be appointed; भवेत् (bhavet) - should be; विद्वान् (vidvān) - learned; बहुश्रुतः (bahuśrutaḥ) - well-versed in scriptures; उभौ (ubhau) - both; समीक्ष्य (samīkṣya) - having examined; धर्मार्थौ (dharmārthau) - dharma and artha; अप्रमेयौ (aprameyau) - immeasurable; अनन्तरम् (anantaram) - afterwards;]
(By the king, a priest should be appointed who is learned and well-versed in scriptures. Having examined both, dharma and artha, which are immeasurable, afterwards.)
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॥
dharmātmā dharmavidyeṣāṃ rājñāṃ rājñpurohitaḥ। rājā caivaṃ guṇo yeṣāṃ kuśalaṃ teṣu sarvaśaḥ॥12-74-2॥
[धर्मात्मा (dharmātmā) - one whose soul is righteousness; धर्मविद्येषां (dharmavidyeṣām) - of those who know dharma; राज्ञां (rājñām) - of kings; राजन् (rājan) - O king; पुरोहितः (purohitaḥ) - the chief priest; राजा (rājā) - the king; च (ca) - and; एवं (evaṃ) - thus; गुणः (guṇaḥ) - virtue; येषां (yeṣām) - of whom; कुशलं (kuśalam) - skill; तेषु (teṣu) - in them; सर्वशः (sarvaśaḥ) - in every way;]
(One whose soul is righteousness, among those who know dharma, of kings, O king, the chief priest; the king and thus virtue, of whom skill, in them, in every way.)
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॥
ubhau prajā vardhayato devān pūrvān parān pitṝn। yau sameyāsthitao dharme śraddheyau sutapasvinau ॥12-74-3॥
[उभौ (ubhau) - both; प्रजा (prajā) - offspring; वर्धयतः (vardhayataḥ) - increasing; देवान् (devān) - the gods; पूर्वान् (pūrvān) - ancestors; परान् (parān) - others; पितॄन् (pitṝn) - forefathers; यौ (yau) - who (dual); समेयास्थितौ (sameyāsthitao) - abiding together; धर्मे (dharme) - in dharma; श्रद्धेयौ (śraddheyau) - worthy of faith; सुतपस्विनौ (sutapasvinau) - excellent ascetics;]
(Both, increasing offspring, the gods, ancestors, others, and forefathers, who, abiding together in dharma, are worthy of faith, excellent ascetics.)
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॥
parasparasya suhṛdau saṃmatau samacetasau। brahmakṣatrasya saṃmānātprajāḥ sukhamavāpnuyuḥ ॥12-74-4॥
[परस्परस्य (parasparasya) - of each other; सुहृदौ (suhṛdau) - the two friends; संमतौ (saṃmatau) - in agreement; समचेतसौ (samacetasau) - of equal mind; ब्रह्मक्षत्रस्य (brahmakṣatrasya) - of the Brāhmaṇa and Kṣatriya; संमानात् (saṃmānāt) - from the honoring; प्रजाः (prajāḥ) - subjects; सुखम् (sukham) - happiness; अवाप्नुयुः (avāpnuyuḥ) - may obtain;]
(Of each other, the two friends, in agreement, of equal mind; from the honoring of the Brāhmaṇa and Kṣatriya, the subjects may obtain happiness.)
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॥
vimānanāttayoreva prajā naśyeyureva ha। brahmakṣatraṃ hi sarveṣāṃ dharmāṇāṃ mūlamucyate ॥12-74-5॥
[विमाननात् (vimānanāt) - from the absence of respect; तयोः (tayoḥ) - of those two; एव (eva) - indeed; प्रजाः (prajāḥ) - subjects; नश्येयुः (naśyeyuḥ) - would perish; एव (eva) - indeed; ह (ha) - verily; ब्रह्मक्षत्रम् (brahmakṣatram) - the Brāhmaṇa and the Kṣatriya; हि (hi) - indeed; सर्वेषाम् (sarveṣām) - of all; धर्माणाम् (dharmāṇām) - of dharmas; मूलम् (mūlam) - the root; उच्यते (ucyate) - is said;]
(From the absence of respect for those two, the subjects would indeed perish. The Brāhmaṇa and the Kṣatriya are indeed said to be the root of all dharmas.)
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॥
atrāpy udāharantīmam itihāsaṃ purātanam। ailakaśyapasaṃvādaṃ taṃ nibodha yudhiṣṭhira ॥12-74-6॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; ऐल (aila) - descendant of Ila; कश्यप (kaśyapa) - Kashyapa; संवादम् (saṃvādam) - dialogue; तम् (tam) - that; निबोध (nibodha) - understand; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira;]
(Here also they cite this ancient history. The dialogue between the descendant of Ila and Kashyapa, understand that, O Yudhishthira.)
Here too, an ancient story is cited. Listen, Yudhishthira, to the dialogue between the descendant of Ila and Kashyapa.
ऐल उवाच॥
aila uvāca॥
[ऐल (aila) - Aila; (proper noun, name of a king); उवाच (uvāca) - said; spoke;]
(Aila said;)
Aila said:
यदा हि ब्रह्म प्रजहाति क्षत्रं; क्षत्रं यदा वा प्रजहाति ब्रह्म। अन्वग्बलं कतमेऽस्मिन्भजन्ते; तथाबल्यं कतमेऽस्मिन्वियन्ति ॥१२-७४-७॥
yadā hi brahma prajahāti kṣatraṃ; kṣatraṃ yadā vā prajahāti brahma. anvag-balaṃ katame'smin bhajante; tathā abalyaṃ katame'smin viyanti ॥12-74-7॥
[यदा (yadā) - when; हि (hi) - indeed; ब्रह्म (brahma) - brāhmaṇa; (the priestly class) प्रजहाति (prajahāti) - abandons; क्षत्रं (kṣatram) - kṣatriya; (the warrior class) क्षत्रं (kṣatram) - kṣatriya; (the warrior class) यदा (yadā) - when; वा (vā) - or; प्रजहाति (prajahāti) - abandons; ब्रह्म (brahma) - brāhmaṇa; (the priestly class) अन्वग्बलं (anvag-balaṃ) - following strength; कतमे (katame) - which ones; अस्मिन् (asmin) - in this; भजन्ते (bhajante) - partake; तथा (tathā) - likewise; अबल्यं (abalyaṃ) - weakness; कतमे (katame) - which ones; अस्मिन् (asmin) - in this; वियन्ति (viyanti) - are dispersed;]
(When indeed the brāhmaṇa abandons the kṣatriya; or when the kṣatriya abandons the brāhmaṇa. Which ones in this partake of following strength; likewise, which ones in this are dispersed in weakness.)
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 uvāca॥
[कश्यप (kaśyapa) - Kaśyapa; (name of a sage); उवाच (uvāca) - said; spoke;]
(Kaśyapa said;)
Kaśyapa said:
व्यृद्धं राष्ट्रं भवति क्षत्रियस्य; ब्रह्म क्षत्रं यत्र विरुध्यते ह। अन्वग्बलं दस्यवस्तद्भजन्ते; ऽबल्यं तथा तत्र वियन्ति सन्तः ॥१२-७४-८॥
vyṛddhaṃ rāṣṭraṃ bhavati kṣatriyasya; brahma kṣatraṃ yatra virudhyate ha. anvag-balaṃ dasyavas-tad-bhajante; 'balyaṃ tathā tatra viyanti santaḥ ॥12-74-8॥
[व्यृद्धं (vyṛddham) - decayed; deteriorated; राष्ट्रं (rāṣṭram) - kingdom; realm; भवति (bhavati) - becomes; is; क्षत्रियस्य (kṣatriyasya) - of the kṣatriya; of the warrior; ब्रह्म (brahma) - Brahman; sacred knowledge; क्षत्रं (kṣatram) - kṣatra; warrior power; यत्र (yatra) - where; विरुध्यते (virudhyate) - is opposed; is resisted; ह (ha) - indeed; surely; अन्वग्बलं (anvag-balam) - following strength; after power; दस्यवः (dasyavaḥ) - robbers; bandits; तत् (tat) - that; भजन्ते (bhajante) - enjoy; partake; ऽबल्यं ('balyaṃ) - weakness; lack of strength; तथा (tathā) - likewise; in that way; तत्र (tatra) - there; वियन्ति (viyanti) - are destroyed; are dispersed; सन्तः (santaḥ) - the good; the virtuous; १२-७४-८ (12-74-8) - 12-74-8;]
(A kingdom of the kṣatriya becomes decayed where Brahman (sacred knowledge) is opposed to kṣatra (warrior power), indeed. Robbers follow strength and enjoy that; likewise, in that place, the virtuous are destroyed by weakness. "12-74-8")
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॥
naiṣām ukṣā vardhate na uta usrā; na gargaro mathyate no yajante. naiṣāṃ putrā vedam adhīyate ca; yadā brahma kṣatriyāḥ santyajanti ॥12-74-9॥
[नैषाम् (naiṣām) - of these; (feminine, genitive plural); उक्षा (ukṣā) - bull; वर्धते (vardhate) - grows; न (na) - not; उत (uta) - and also; उस्रा (usrā) - cow; न (na) - not; गर्गरः (gargaraḥ) - grinding stone; मथ्यते (mathyate) - is churned; न (na) - not; यजन्ते (yajante) - they perform sacrifice; नैषाम् (naiṣām) - of these; (feminine, genitive plural); पुत्राः (putrāḥ) - sons; वेदम् (vedam) - Veda; अधीते (adhīyate) - studies; च (ca) - and; यदा (yadā) - when; ब्रह्म (brahma) - Brahmins; क्षत्रियाः (kṣatriyāḥ) - Kṣatriyas; सन्त्यजन्ति (santyajanti) - abandon;]
(Of these, the bull does not grow, nor also the cow; the grinding stone is not churned, nor do they perform sacrifice. Of these, the sons do not study the Veda, and when the Brahmins and Kṣatriyas abandon (their duties).)
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॥
naiṣāmukṣā vardhate jātu gehe; nādhīyate saprajā no yajante. apadhvastā dasyubhūtā bhavanti; ye brāhmaṇāḥ kṣatriyān santyajanti ॥12-74-10॥
[नैषाम् (naiṣām) - of these; (feminine, genitive plural) उक्षा (ukṣā) - bull; वर्धते (vardhate) - grows; increases; जातु (jātu) - ever; at any time; गेहे (gehe) - in the house; न (na) - not; अधीयते (adhīyate) - is studied; is learned; सप्रजा (saprajā) - with offspring; with children; नो (no) - not; (emphatic negation) यजन्ते (yajante) - perform sacrifices; अपध्वस्ता (apadhvastā) - fallen away; ruined; दस्युभूता (dasyubhūtā) - become like robbers; भवन्ति (bhavanti) - become; are; ये (ye) - those who; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; क्षत्रियान् (kṣatriyān) - Kṣatriyas; सन्त्यजन्ति (santyajanti) - abandon; give up;]
(Of these, the bull never grows in the house; not is studied, with offspring not do they perform sacrifices. Fallen away, become like robbers are those Brāhmaṇas who abandon Kṣatriyas.)
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॥
etau hi nityasaṃyuktāvitaretaradhāraṇe। kṣatraṃ hi brahmaṇo yoniryoniḥ kṣatrasya ca dvijāḥ ॥12-74-11॥
[एतौ (etau) - these two; हि (hi) - indeed; नित्य (nitya) - eternally; संयुक्त (saṃyukta) - joined; अवितरेतर (avitaretara) - not separated from each other; धारणे (dhāraṇe) - in sustaining; क्षत्रं (kṣatram) - the kṣatriya; हि (hi) - indeed; ब्रह्मणः (brahmaṇaḥ) - of the brāhmaṇa; योनिः (yoniḥ) - origin; योनिः (yoniḥ) - origin; क्षत्रस्य (kṣatrasya) - of the kṣatriya; च (ca) - and; द्विजाः (dvijāḥ) - the twice-born;]
(These two indeed are eternally joined in mutual support. The kṣatriya is indeed the origin of the brāhmaṇa, and the brāhmaṇa is the origin of the kṣatriya, and the twice-born.)
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॥
ubhāvetau nityam abhiprapannau; samprāpatur mahatīṃ śrīpratiṣṭhām। tayoḥ sandhir bhidyate cet purāṇa; tataḥ sarvaṃ bhavati hi sampramūḍham ॥12-74-12॥
[उभौ (ubhāu) - both; एतौ (etau) - these; नित्यम् (nityam) - always; अभिप्रपन्नौ (abhiprapannau) - having fully approached; सम्प्रापतु: (samprāpatuḥ) - attained; महतीम् (mahatīm) - great; श्रीप्रतिष्ठाम् (śrīpratiṣṭhām) - prosperity-establishment; तयोः (tayoḥ) - of these two; सन्धिः (sandhiḥ) - union; भिद्यते (bhidyate) - is broken; चेत् (cet) - if; पुराण (purāṇa) - ancient; ततः (tataḥ) - then; सर्वम् (sarvam) - all; भवति (bhavati) - becomes; हि (hi) - indeed; सम्प्रमूढम् (sampramūḍham) - utterly confused;]
(Both these, always having fully approached, attained great prosperity-establishment. If the union of these two, ancient, is broken, then all indeed becomes utterly confused.)
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॥
nātra plavaṃ labhate pāragāmī; mahāgādhe nauriva sampraṇunnā. cāturvarṇyaṃ bhavati ca sampramūḍhaṃ; tataḥ prajāḥ kṣayasaṃsthā bhavanti ॥12-74-13॥
[न (na) - not; अत्र (atra) - here; प्लवं (plavam) - raft; लभते (labhate) - obtains; पारगामी (pāragāmī) - one who wishes to cross; महागाधे (mahāgādhe) - in the very deep (water); नौः (nauḥ) - boat; इव (iva) - like; सम्प्रणुन्ना (sampraṇunnā) - sunk; चातुर्वर्ण्यं (cāturvarṇyaṃ) - the fourfold order; भवति (bhavati) - becomes; च (ca) - and; सम्प्रमूढं (sampramūḍhaṃ) - utterly confused; ततः (tataḥ) - thereafter; प्रजाः (prajāḥ) - people; क्षयसंस्था (kṣayasaṃsthā) - subject to destruction; भवन्ति (bhavanti) - become;]
(Not here does the one who wishes to cross obtain a raft; in the very deep (water), like a boat sunk. The fourfold order becomes utterly confused; thereafter, people become subject to destruction.)
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॥
brahmavṛkṣo rakṣyamāṇo madhu hema ca varṣati। arakṣyamāṇaḥ satatamaśru pāpaṃ ca varṣati ॥12-74-14॥
[ब्रह्मवृक्षः (brahmavṛkṣaḥ) - the tree of Brahman; रक्ष्यमाणः (rakṣyamāṇaḥ) - being protected; मधु (madhu) - honey; हेम (hema) - gold; च (ca) - and; वर्षति (varṣati) - showers; अरक्ष्यमाणः (arakṣyamāṇaḥ) - not being protected; सततम् (satatam) - constantly; अश्रु (aśru) - tears; पापम् (pāpam) - sin; च (ca) - and; वर्षति (varṣati) - showers;]
(The tree of Brahman, being protected, showers honey and gold; not being protected, it constantly showers tears and sin.)
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॥
abrahmacārī caraṇādapeto; yadā brahmā brahmaṇi trāṇamicchet। āścaryaśo varṣati tatra deva; statrābhīkṣṇaṃ duḥsahāścāviśanti ॥12-74-15॥
[अब्रह्मचारी (abrahmacārī) - not-a-celibate; not practicing brahmacarya; चरणात् (caraṇāt) - from the conduct; from the path; अपेतः (apetaḥ) - departed; removed; यदा (yadā) - when; ब्रह्मा (brahmā) - Brahmā; the creator; ब्रह्मणि (brahmaṇi) - in Brahman; in the Veda; त्राणम् (trāṇam) - protection; refuge; इच्छेत् (icchet) - should desire; wishes; आश्चर्यशः (āścaryaśaḥ) - wonderfully; astonishingly; वर्षति (varṣati) - rains; pours; तत्र (tatra) - there; देवः (devaḥ) - the god; deity; सः (saḥ) - he; तत्र (tatra) - there; अभीक्ष्णम् (abhīkṣṇam) - constantly; repeatedly; दुःसहाः (duḥsahāḥ) - unbearable; intolerable; च (ca) - and; आविशन्ति (āviśanti) - enter; invade;]
(Not-a-celibate, from the conduct, departed; when Brahmā, in Brahman, protection should desire. Wonderfully rains there the god; he there constantly unbearable and enter.)
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॥
striyaṃ hatvā brāhmaṇaṃ vāpi pāpaḥ; sabhāyāṃ yatra labhate'nuvādam। rājñaḥ sakāśe na bibheti cāpi; tato bhayaṃ jāyate kṣatriyasya ॥12-74-16॥
[स्त्रियं (striyaṃ) - woman (accusative singular); हत्वा (hatvā) - having killed; ब्राह्मणं (brāhmaṇam) - brāhmaṇa (accusative singular); वा (vā) - or; अपि (api) - even; पापः (pāpaḥ) - a sinner; सभायां (sabhāyām) - in the assembly; यत्र (yatra) - where; लभते (labhate) - obtains; अनुवादम् (anuvādam) - reproach; राज्ञः (rājñaḥ) - of the king; सकाशे (sakāśe) - in the presence; न (na) - not; बिभेति (bibheti) - fears; च (ca) - and; अपि (api) - even; ततः (tataḥ) - therefore; भयम् (bhayam) - fear; जायते (jāyate) - arises; क्षत्रियस्य (kṣatriyasya) - of the kṣatriya;]
(Having killed a woman or even a brāhmaṇa, a sinner, where in the assembly he obtains reproach, and in the presence of the king he does not fear, therefore fear arises for the kṣatriya.)
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॥
pāpaiḥ pāpe kriyamāṇe'tivelaṃ; tato rudro jāyate deva eṣaḥ। pāpaiḥ pāpāḥ sañjanayanti rudraṃ; tataḥ sarvānsādhvasādhūnhinasti ॥12-74-17॥
[पापैः (pāpaiḥ) - by sins; पापे (pāpe) - in sin; क्रियमाणे (kriyamāṇe) - being done; अतिवेलं (ativelaṃ) - excessively; ततः (tataḥ) - then; रुद्रः (rudraḥ) - Rudra; जायते (jāyate) - arises; देव (deva) - god; एषः (eṣaḥ) - this; पापैः (pāpaiḥ) - by sins; पापाः (pāpāḥ) - the sinful; सञ्जनयन्ति (sañjanayanti) - cause to arise; रुद्रं (rudraṃ) - Rudra; ततः (tataḥ) - then; सर्वान् (sarvān) - all; साधु-असाधून् (sādhu-asādhūn) - the good and the bad; हिनस्ति (hinasti) - destroys;]
(By sins, when sin is being done excessively, then Rudra, this god, arises. By sins, the sinful cause Rudra to arise; then he destroys all, both the good and the bad.)
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 uvāca॥
[ऐल (aila) - Aila; (proper noun, name of a king); उवाच (uvāca) - said; spoke;]
(Aila said;)
Aila said:
कुतो रुद्रः कीदृशो वापि रुद्रः; सत्त्वैः सत्त्वं दृश्यते वध्यमानम्। एतद्विद्वन्कश्यप मे प्रचक्ष्व; यतो रुद्रो जायते देव एषः ॥१२-७४-१८॥
kuto rudraḥ kīdṛśo vāpi rudraḥ; sattvaiḥ sattvaṃ dṛśyate vadhyamānam। etadvidvan kaśyapa me pracakṣva; yato rudro jāyate deva eṣaḥ ॥12-74-18॥
[कुतः (kutaḥ) - from where; रुद्रः (rudraḥ) - Rudra; कीदृशः (kīdṛśaḥ) - of what kind; वा (vā) - or; अपि (api) - even; रुद्रः (rudraḥ) - Rudra; सत्त्वैः (sattvaiḥ) - by beings; सत्त्वम् (sattvam) - being; दृश्यते (dṛśyate) - is seen; वध्यमानम् (vadhyamānam) - being slain; एतत् (etat) - this; विद्वन् (vidvan) - O learned one; कश्यप (kaśyapa) - Kaśyapa; मे (me) - to me; प्रचक्ष्व (pracakṣva) - tell; यतः (yataḥ) - from whom; रुद्रः (rudraḥ) - Rudra; जायते (jāyate) - is born; देवः (devaḥ) - god; एषः (eṣaḥ) - this;]
(From where is Rudra, of what kind or even who is Rudra? By beings, being is seen as being slain. O learned Kaśyapa, tell me this: from whom is this god Rudra born?)
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 uvāca॥
[कश्यप (kaśyapa) - Kaśyapa; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Kaśyapa said;)
Kaśyapa said:
आत्मा रुद्रो हृदये मानवानां; स्वं स्वं देहं परदेहं च हन्ति। वातोत्पातैः सदृशं रुद्रमाहु; र्दावैर्जीमूतैः सदृशं रूपमस्य ॥१२-७४-१९॥
ātmā rudro hṛdaye mānavānāṃ; svaṃ svaṃ dehaṃ paradehaṃ ca hanti। vātotpātaiḥ sadṛśaṃ rudramāhu; rdāvairjīmūtaiḥ sadṛśaṃ rūpamasya ॥12-74-19॥
[आत्मा (ātmā) - self; रुद्रः (rudraḥ) - Rudra; हृदये (hṛdaye) - in the heart; मानवानां (mānavānāṃ) - of men; स्वं (svaṃ) - own; स्वं (svaṃ) - own; देहं (dehaṃ) - body; परदेहं (paradehaṃ) - another's body; च (ca) - and; हन्ति (hanti) - destroys; वातोत्पातैः (vātotpātaiḥ) - by wind-storms; सदृशं (sadṛśaṃ) - like; रुद्रम् (rudram) - Rudra; आहुः (āhuḥ) - they say; र्दावैः (rdāvaiḥ) - by forest-fires; जीमूतैः (jīmūtaiḥ) - by clouds; सदृशं (sadṛśaṃ) - like; रूपम् (rūpam) - form; अस्य (asya) - of him;]
(The self, Rudra, in the heart of men, destroys each one's own body and another's body. Like wind-storms, they say Rudra is; like forest-fires and clouds, such is his form.)
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 uvāca॥
[ऐल (aila) - Aila; (proper name, King Purūravas;) उवाच (uvāca) - said;]
(Aila said;)
Aila said:
न वै वातं परिवृनोति कश्चिन्न जीमूतो वर्षति नैव दावः। तथायुक्तो दृश्यते मानवेषु; कामद्वेषाद्बध्यते मुच्यते च ॥१२-७४-२०॥
na vai vātaṃ parivṛṇoti kaścin na jīmūto varṣati naiva dāvaḥ। tathāyukto dṛśyate mānaveṣu; kāmadveṣādbadhyate mucyate ca ॥12-74-20॥
[न (na) - not; वै (vai) - indeed; वातं (vātaṃ) - wind; परिवृनोति (parivṛṇoti) - covers; कश्चित् (kaścit) - anyone; न (na) - not; जीमूतः (jīmūtaḥ) - cloud; वर्षति (varṣati) - rains; न (na) - not; एव (eva) - indeed; दावः (dāvaḥ) - forest fire; तथा (tathā) - so; युक्तः (yuktaḥ) - engaged; दृश्यते (dṛśyate) - is seen; मानवेषु (mānaveṣu) - among men; कामद्वेषात् (kāmadveṣāt) - from desire and hatred; बध्यते (badhyate) - is bound; मुच्यते (mucyate) - is released; च (ca) - and;]
(Not indeed does anyone cover the wind; not does the cloud rain, nor indeed the forest fire. So engaged is seen among men; from desire and hatred, he is bound and released and.)
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 uvāca॥
[कश्यप (kaśyapa) - Kaśyapa; (name of a sage); उवाच (uvāca) - said; spoke;]
(Kaśyapa said;)
Kaśyapa said:
यथैकगेहे जातवेदाः प्रदीप्तः; कृत्स्नं ग्रामं प्रदहेत्स त्वरावान्। विमोहनं कुरुते देव एष; ततः सर्वं स्पृश्यते पुण्यपापैः ॥१२-७४-२१॥
yathaikagehe jātavedāḥ pradīptaḥ; kṛtsnaṃ grāmaṃ pradahetsa tvarāvān। vimohanaṃ kurute deva eṣa; tataḥ sarvaṃ spṛśyate puṇyapāpaiḥ ॥12-74-21॥
[यथा (yathā) - just as; एक-गेहे (eka-gehe) - in one house; जातवेदाः (jātavedāḥ) - fire (Agni); प्रदीप्तः (pradīptaḥ) - kindled; कृत्स्नं (kṛtsnam) - entire; ग्रामं (grāmam) - village; प्रदहेत् (pradahēt) - would burn; सः (saḥ) - he; त्वरावान् (tvarāvān) - swift; विमोहनं (vimohanam) - delusion; कुरुते (kurute) - creates; देव (deva) - god; एषः (eṣaḥ) - this; ततः (tataḥ) - thereafter; सर्वं (sarvam) - all; स्पृश्यते (spṛśyate) - is touched; पुण्यपापैः (puṇyapāpaiḥ) - by merits and demerits;]
(Just as, in one house, the kindled fire (Agni), being swift, would burn the entire village; this god creates delusion; thereafter, all is touched by merits and demerits.)
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 uvāca॥
[ऐल (aila) - Aila; (proper noun, name of a king); उवाच (uvāca) - said; spoke;]
(Aila said;)
Aila said:
यदि दण्डः स्पृशते पुण्यभाजं; पापैः पापे क्रियमाणेऽविशेषात्। कस्य हेतोः सुकृतं नाम कुर्या; द्दुष्कृतं वा कस्य हेतोर्न कुर्यात् ॥१२-७४-२२॥
yadi daṇḍaḥ spṛśate puṇyabhājaṃ; pāpaiḥ pāpe kriyamāṇe'viśeṣāt. kasya hetoḥ sukṛtaṃ nāma kuryā; duṣkṛtaṃ vā kasya hetoḥ na kuryāt ॥12-74-22॥
[यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; स्पृशते (spṛśate) - touches; पुण्यभाजं (puṇyabhājam) - one who possesses merit; पापैः (pāpaiḥ) - by sins; पापे (pāpe) - in sin; क्रियमाणे (kriyamāṇe) - being done; अविशेषात् (aviśeṣāt) - without distinction; कस्य (kasya) - for whom; हेतोः (hetoḥ) - for the reason; सुकृतं (sukṛtam) - good deed; नाम (nāma) - indeed; कुर्यात् (kuryāt) - should do; दुष्कृतं (duṣkṛtam) - evil deed; वा (vā) - or; कस्य (kasya) - for whom; हेतोः (hetoḥ) - for the reason; न (na) - not; कुर्यात् (kuryāt) - should do;]
(If punishment touches one who possesses merit, when sin is being done by sins without distinction, for what reason should anyone indeed do a good deed, or for what reason should anyone not do an evil deed?)
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 uvāca॥
[कश्यप (kaśyapa) - Kaśyapa; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Kaśyapa said;)
Kaśyapa said:
असन्त्यागात्पापकृतामपापां; स्तुल्यो दण्डः स्पृशते मिश्रभावात्। शुष्केणार्द्रं दह्यते मिश्रभावा; न्न मिश्रः स्यात्पापकृद्भिः कथञ्चित् ॥१२-७४-२३॥
asantyāgāt pāpakṛtām apāpāṃ; tulyaḥ daṇḍaḥ spṛśate miśrabhāvāt. śuṣkeṇa ārdraṃ dahyate miśrabhāvān na miśraḥ syāt pāpakṛdbhiḥ kathañcit ॥12-74-23॥
[असन्त्यागात् (asantyāgāt) - from not abandoning association; पापकृताम् (pāpakṛtām) - of evil-doers; अपापाम् (apāpām) - of the innocent; तुल्यः (tulyaḥ) - equal; दण्डः (daṇḍaḥ) - punishment; स्पृशते (spṛśate) - touches; मिश्रभावात् (miśrabhāvāt) - due to mingled state; शुष्केण (śuṣkeṇa) - by the dry; आर्द्रं (ārdraṃ) - the wet; दह्यते (dahyate) - is burnt; मिश्रभावात् (miśrabhāvāt) - due to mingled state; न (na) - not; मिश्रः (miśraḥ) - mingled; स्यात् (syāt) - should be; पापकृद्भिः (pāpakṛdbhiḥ) - with evil-doers; कथञ्चित् (kathañcit) - in any way;]
(From not abandoning association with evil-doers, the innocent are touched by equal punishment due to mingled state. By the dry, the wet is burnt due to mingled state; not mingled should one be with evil-doers in any way.)
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 uvāca॥
[ऐल (aila) - Aila; (proper noun, name of a king); उवाच (uvāca) - said; spoke;]
(Aila said;)
Aila said:
साध्वसाधून्धारयतीह भूमिः; साध्वसाधूंस्तापयतीह सूर्यः। साध्वसाधून्वातयतीह वायु; रापस्तथा साध्वसाधून्वहन्ति ॥१२-७४-२४॥
sādhvasādhūndhārayatīha bhūmiḥ; sādhvasādhūṃstāpayatīha sūryaḥ। sādhvasādhūnvātayatīha vāyu; āpastathā sādhvasādhūnvahanti ॥12-74-24॥
[साधु (sādhu) - good person; virtuous; असाधून् (asādhūn) - bad persons; wicked; धारयति (dhārayati) - supports; holds; इह (iha) - here; in this world; भूमिः (bhūmiḥ) - earth; साधून् (sādhūn) - good persons; virtuous; असाधून् (asādhūn) - bad persons; wicked; तापयति (tāpayati) - scorches; heats; इह (iha) - here; in this world; सूर्यः (sūryaḥ) - sun; साधून् (sādhūn) - good persons; virtuous; असाधून् (asādhūn) - bad persons; wicked; वातयति (vātayati) - blows upon; fans; इह (iha) - here; in this world; वायु (vāyu) - wind; आपः (āpaḥ) - waters; तथा (tathā) - likewise; साधून् (sādhūn) - good persons; virtuous; असाधून् (asādhūn) - bad persons; wicked; वहन्ति (vahanti) - carry; bear;]
(Here, the earth supports good and bad persons; here, the sun scorches good and bad persons; here, the wind blows upon good and bad persons; likewise, the waters carry good and bad persons.)
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 uvāca॥
[कश्यप (kaśyapa) - Kaśyapa; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Kaśyapa said;)
Kaśyapa said:
एवमस्मिन्वर्तते लोक एव; नामुत्रैवं वर्तते राजपुत्र। प्रेत्यैतयोरन्तरवान्विशेषो; यो वै पुण्यं चरते यश्च पापम् ॥१२-७४-२५॥
evamasmin vartate loka eva; nāmutraivaṃ vartate rājaputra. pretyaitayor antaravān viśeṣo; yo vai puṇyaṃ carate yaś ca pāpam ॥12-74-25॥
[एवम् (evam) - thus; अस्मिन् (asmin) - in this; वर्तते (vartate) - exists; लोक (loka) - world; एव (eva) - indeed; नामुत्र (nāmutra) - not there (in the other world); एवम् (evam) - thus; वर्तते (vartate) - exists; राजपुत्र (rājaputra) - O prince; प्रेत्य (pretya) - after death; एतयोः (etayoḥ) - of these two; अन्तरवान् (antaravān) - having difference; विशेषः (viśeṣaḥ) - distinction; यः (yaḥ) - who; वै (vai) - indeed; पुण्यम् (puṇyam) - merit; चरते (carate) - performs; यः (yaḥ) - who; च (ca) - and; पापम् (pāpam) - sin;]
(Thus in this world indeed it exists; not so in the other world, O prince. After death, between these two there is a distinction; who indeed performs merit and who (performs) sin.)
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॥
puṇyasya loko madhumān-ghṛtārcir-hiraṇyajyotir-amṛtasya nābhiḥ। tatra pretya modate brahmacārī; na tatra mṛtyur na jarā nota duḥkham ॥12-74-26॥
[पुण्यस्य (puṇyasya) - of merit; of virtue; लोकः (lokaḥ) - world; realm; मधुमान् (madhumān) - sweet; full of honey; घृत-अर्चिः (ghṛta-arciḥ) - having ghee as flame; हिरण्य-ज्योतिः (hiraṇya-jyotiḥ) - golden light; अमृतस्य (amṛtasya) - of immortality; नाभिः (nābhiḥ) - navel; center; तत्र (tatra) - there; प्रेत्य (pretya) - having departed; after death; मोदते (modate) - rejoices; ब्रह्मचारी (brahmacārī) - celibate student; seeker of Brahman; न (na) - not; तत्र (tatra) - there; मृत्युः (mṛtyuḥ) - death; न (na) - not; जरा (jarā) - old age; न (na) - not; उत (uta) - nor; दुःखम् (duḥkham) - suffering;]
(The world of merit, sweet, with ghee as its flame, golden light, the navel of immortality. There, having departed, the celibate rejoices; there is no death, nor old age, nor suffering there.)
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॥
pāpasya loko nirayo'prakāśo; nityaṃ duḥkhaḥ śokabhūyiṣṭha eva. tatra ātmānaṃ śocate pāpakarmā; bahvīḥ samāḥ prapatan na pratiṣṭhaḥ ॥12-74-27॥
[पापस्य (pāpasya) - of sin; लोको (loko) - world; निरयः (nirayaḥ) - hell; अप्रकाशः (aprakāśaḥ) - dark; नित्यं (nityaṃ) - always; दुःखः (duḥkhaḥ) - suffering; शोकभूयिष्ठः (śokabhūyiṣṭhaḥ) - full of grief; एव (eva) - indeed; तत्र (tatra) - there; आत्मानम् (ātmānam) - oneself; शोचते (śocate) - grieves; पापकर्मा (pāpakarmā) - one of sinful deeds; बह्वीः (bahvīḥ) - many; समाः (samāḥ) - years; प्रपतन् (prapatan) - falling; अप्रतिष्ठः (apratiṣṭhaḥ) - unstable;]
(The world of sin is hell, dark; always suffering, indeed full of grief. There, the one of sinful deeds grieves for himself; falling for many years, unstable.)
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॥
mitho bhedād brāhmaṇa-kṣatriyāṇāṃ; prajā duḥkhaṃ duḥsahaṃ cāviśanti. evaṃ jñātvā kārya eveha vidvānpurohito naika-vidyo nṛpeṇa ॥12-74-28॥
[मिथः (mithaḥ) - mutually; भेदात् (bhedāt) - from division; ब्राह्मणक्षत्रियाणां (brāhmaṇa-kṣatriyāṇāṃ) - of Brāhmaṇas and Kṣatriyas; प्रजाः (prajāḥ) - subjects; दुःखम् (duḥkham) - suffering; दुःसहम् (duḥsaham) - unbearable; च (ca) - and; आविशन्ति (āviśanti) - enter; एवम् (evam) - thus; ज्ञात्वा (jñātvā) - having known; कार्यः (kāryaḥ) - to be done; एव (eva) - indeed; इह (iha) - here; विद्वान् (vidvān) - the learned; पुरोहितः (purohitaḥ) - priest; न (na) - not; एकविद्यः (eka-vidyaḥ) - one of single knowledge; नृपेण (nṛpeṇa) - by the king;]
(Mutually from division of Brāhmaṇas and Kṣatriyas, the subjects enter suffering and unbearable (pain). Thus, having known, indeed here, the learned priest, not one of single knowledge, (should be appointed) by the king.)
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॥
taṃ caivānvabhiṣicyeta tathā dharmo vidhīyate। agryo hi brāhmaṇaḥ proktaḥ sarvasyaiveha dharmataḥ ॥12-74-29॥
[तं (taṃ) - him; च (ca) - and; एव (eva) - indeed; अन्वभिषिच्येत (anv-abhi-ṣicyeta) - should be anointed after; तथा (tathā) - thus; धर्मः (dharmaḥ) - dharma; विधीयते (vidhīyate) - is established; अग्र्यः (agryaḥ) - foremost; हि (hi) - indeed; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; प्रोक्तः (proktaḥ) - is said; सर्वस्य (sarvasya) - of all; एव (eva) - indeed; इह (iha) - here; धर्मतः (dharmataḥ) - by dharma;]
(Him and indeed should be anointed after; thus dharma is established. The brāhmaṇa is said to be the foremost indeed here by dharma of all.)
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॥
pūrvaṃ hi brāhmaṇāḥ sṛṣṭā iti dharmavido viduḥ। jyeṣṭhenābhijanenāsya prāptaṃ sarvaṃ yaduttaram ॥12-74-30॥
[पूर्वम् (pūrvaṃ) - formerly; हि (hi) - indeed; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; सृष्टाः (sṛṣṭāḥ) - were created; इति (iti) - thus; धर्मविदः (dharmavidaḥ) - knowers of dharma; विदुः (viduḥ) - knew; ज्येष्ठेन (jyeṣṭhena) - by the eldest; अभिजननेन (abhijanena) - by noble birth; अस्य (asya) - of him; प्राप्तम् (prāptam) - was obtained; सर्वम् (sarvam) - all; यत् (yat) - which; उत्तरम् (uttaram) - later;]
(Formerly indeed Brāhmaṇas were created thus, knowers of dharma knew. By the eldest, by noble birth of him, all which was obtained later.)
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॥
tasmān mānyaś ca pūjyaś ca brāhmaṇaḥ prasṛtāgrabhuk। sarvaṃ śreṣṭhaṃ variṣṭhaṃ ca nivedyaṃ tasya dharmataḥ॥12-74-31॥
[तस्मात् (tasmāt) - therefore; मान्यः (mānyaḥ) - worthy of respect; च (ca) - and; पूज्यः (pūjyaḥ) - worthy of worship; च (ca) - and; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; प्रसृत-अग्र-भुक् (prasṛta-agra-bhuk) - one who partakes of the offered foremost portion; सर्वम् (sarvam) - all; श्रेष्ठम् (śreṣṭham) - the best; वरिष्ठम् (variṣṭham) - the most excellent; च (ca) - and; निवेद्यम् (nivedyam) - to be offered; तस्य (tasya) - to him; धर्मतः (dharmataḥ) - according to dharma;]
(Therefore, the brāhmaṇa, who is worthy of respect and worship and partakes of the offered foremost portion, all that is best and most excellent is to be offered to him according to dharma.)
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॥
avaśyam etat kartavyaṃ rājñā balavatā api hi। brahma vardhayati kṣatraṃ kṣatrato brahma vardhate ॥12-74-32॥
[अवश्यम् (avaśyam) - necessarily; एतत् (etat) - this; कर्तव्यम् (kartavyam) - to be done; राज्ञा (rājñā) - by the king; बलवता (balavatā) - by the powerful; अपि (api) - even; हि (hi) - indeed; ब्रह्म (brahma) - the Brahman (spiritual power); वर्धयति (vardhayati) - causes to grow; क्षत्रम् (kṣatram) - the Kṣatra (royal power); क्षत्रतः (kṣatrataḥ) - from the Kṣatra; ब्रह्म (brahma) - the Brahman (spiritual power); वर्धते (vardhate) - grows;]
(Necessarily this is to be done by the king, even by the powerful indeed. Brahman causes the Kṣatra to grow; from the Kṣatra, Brahman grows.)
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.
