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युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
व्याख्याता क्षत्रधर्मेण वृत्तिरापत्सु भारत। कथञ्चिद्वैश्यधर्मेण जीवेद्वा ब्राह्मणो न वा ॥१२-७९-१॥
O Bhārata, it is explained that in times of distress, livelihood may be maintained by the duty of a kṣatriya; or somehow, a brāhmaṇa may live by the duty of a vaiśya, or not.
भीष्म उवाच॥
Bhīṣma said:
अशक्तः क्षत्रधर्मेण वैश्यधर्मेण वर्तयेत्। कृषिगोरक्षमास्थाय व्यसने वृत्तिसङ्क्षये ॥१२-७९-२॥
If one is unable to maintain himself by the duties of a kṣatriya or vaiśya, he should take up agriculture and cow protection, especially in times of adversity or loss of livelihood.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
कानि पण्यानि विक्रीणन्स्वर्गलोकान्न हीयते। ब्राह्मणो वैश्यधर्मेण वर्तयन्भरतर्षभ ॥१२-७९-३॥
O bull among the Bharatas, a brāhmaṇa, conducting himself according to the duty of a vaiśya and selling goods, is not deprived of the heavenly worlds.
भीष्म उवाच॥
Bhīṣma said:
सुरा लवणमित्येव तिलान्केसरिणः पशून्। ऋषभान्मधु मांसं च कृतान्नं च युधिष्ठिर ॥१२-७९-४॥
O Yudhishthira, liquor, salt, sesame seeds, lions, animals, bulls, honey, meat, and prepared food (are to be avoided).
सर्वास्ववस्थास्वेतानि ब्राह्मणः परिवर्जयेत्। एतेषां विक्रयात्तात ब्राह्मणो नरकं व्रजेत् ॥१२-७९-५॥
A Brāhmaṇa should avoid these in all circumstances. O dear, by selling these, a Brāhmaṇa goes to hell.
अजोऽग्निर्वरुणो मेषः सूर्योऽश्वः पृथिवी विराट्। धेनुर्यज्ञश्च सोमश्च न विक्रेयाः कथञ्चन ॥१२-७९-६॥
A goat, fire, Varuṇa, a ram, the Sun, a horse, the earth, Virāṭ, a cow, a sacrifice, and Soma must never be sold under any circumstances.
पक्वेनामस्य निमयं न प्रशंसन्ति साधवः। निमयेत्पक्वमामेन भोजनार्थाय भारत ॥१२-७९-७॥
O Bhārata, the virtuous do not approve of mixing the uncooked with the cooked. However, one should mix the cooked with the uncooked for the purpose of eating.
वयं सिद्धमशिष्यामो भवान्साधयतामिदम्। एवं समीक्ष्य निमयन्नाधर्मोऽस्ति कदाचन ॥१२-७९-८॥
We will not learn what is already accomplished; you should accomplish this. Thus, having examined, and not allowing it, unrighteousness never exists at any time.
अत्र ते वर्तयिष्यामि यथा धर्मः पुरातनः। व्यवहारप्रवृत्तानां तन्निबोध युधिष्ठिर ॥१२-७९-९॥
Here, O Yudhiṣṭhira, I shall explain to you the ancient dharma as it pertains to those engaged in conduct; understand that.
भवतेऽहं ददानीदं भवानेतत्प्रयच्छतु। रुचिते वर्तते धर्मो न बलात्सम्प्रवर्तते ॥१२-७९-१०॥
I give this to you; let you give this. Dharma abides in what is agreeable; it is not established by force.
इत्येवं सम्प्रवर्तन्त व्यवहाराः पुरातनाः। ऋषीणामितरेषां च साधु चेदमसंशयम् ॥१२-७९-११॥
Thus, these ancient practices were followed by the sages and others; this is certainly good and without doubt.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
अथ तात यदा सर्वाः शस्त्रमाददते प्रजाः। व्युत्क्रामन्ति स्वधर्मेभ्यः क्षत्रस्य क्षीयते बलम् ॥१२-७९-१२॥
Then, O dear, when all the people take up arms and abandon their own duties, the strength of the kṣatriya class is diminished.
राजा त्राता न लोके स्यात्किं तदा स्यात्परायणम्। एतन्मे संशयं ब्रूहि विस्तरेण पितामह ॥१२-७९-१३॥
If the king is not the protector in the world, then what would be the refuge? O grandsire, please explain this doubt of mine in detail.
भीष्म उवाच॥
Bhīṣma said:
दानेन तपसा यज्ञैरद्रोहेण दमेन च। ब्राह्मणप्रमुखा वर्णाः क्षेममिच्छेयुरात्मनः ॥१२-७९-१४॥
The classes, with the Brāhmaṇas at their head, should seek their own welfare through charity, austerity, sacrifice, non-injury, and self-restraint.
तेषां ये वेदबलिनस्त उत्थाय समन्ततः। राज्ञो बलं वर्धयेयुर्महेन्द्रस्येव देवताः ॥१२-७९-१५॥
Among them, those who are powerful in Vedic knowledge, rising up from all sides, would strengthen the king's power just as the gods strengthen that of Mahendra (Indra).
राज्ञो हि क्षीयमाणस्य ब्रह्मैवाहुः परायणम्। तस्माद्ब्रह्मबलेनैव समुत्थेयं विजानता ॥१२-७९-१६॥
It is said that for a king who is losing power, the Veda alone is the ultimate refuge. Therefore, one who understands should rise up relying solely on the strength of the Veda.
यदा तु विजयी राजा क्षेमं राष्ट्रेऽभिसंदधेत्। तदा वर्णा यथाधर्ममाविशेयुः स्वकर्मसु ॥१२-७९-१७॥
When the victorious king establishes welfare in the kingdom, then the classes engage in their own duties according to dharma.
उन्मर्यादे प्रवृत्ते तु दस्युभिः सङ्करे कृते। सर्वे वर्णा न दुष्येयुः शस्त्रवन्तो युधिष्ठिर ॥१२-७९-१८॥
O Yudhiṣṭhira, when bandits cause confusion by transgressing boundaries, all castes would remain uncorrupted if they are armed.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
अथ चेत्सर्वतः क्षत्रं प्रदुष्येद्ब्राह्मणान्प्रति। कस्तस्य ब्राह्मणस्त्राता को धर्मः किं परायणम् ॥१२-७९-१९॥
Now, if the kṣatriya class everywhere turns against the brāhmaṇas, who will be the brāhmaṇas' protector? What will be dharma, and what will be their refuge?
भीष्म उवाच॥
Bhīṣma said:
तपसा ब्रह्मचर्येण शस्त्रेण च बलेन च। अमायया मायया च नियन्तव्यं तदा भवेत् ॥१२-७९-२०॥
It should then be controlled by austerity, celibacy, weapons, strength, absence of deceit, and also by deceit.
क्षत्रस्याभिप्रवृद्धस्य ब्राह्मणेषु विशेषतः। ब्रह्मैव संनियन्तृ स्यात्क्षत्रं हि ब्रह्मसम्भवम् ॥१२-७९-२१॥
Even when the power of the kṣatriya is greatly increased, especially among the brāhmaṇas, the Veda alone should be the controller; for the kṣatriya indeed originates from the Veda.
अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम्। तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति ॥१२-७९-२२॥
Fire arises from water, the kṣatriya from the brāhmaṇa, iron from stone. The energy that pervades all of them returns to its own source.
यदा छिनत्त्ययोऽश्मानमग्निश्चापोऽभिपद्यते। क्षत्रं च ब्राह्मणं द्वेष्टि तदा शाम्यन्ति ते त्रयः ॥१२-७९-२३॥
When iron cuts stone, fire meets water, and the kṣatriya hates the brāhmaṇa, then those three forces are subdued.
तस्माद्ब्रह्मणि शाम्यन्ति क्षत्रियाणां युधिष्ठिर। समुदीर्णान्यजेयानि तेजांसि च बलानि च ॥१२-७९-२४॥
Therefore, O Yudhiṣṭhira, the arisen and unconquerable powers and strengths of the Kṣatriyas are subdued in the Brāhmaṇa.
ब्रह्मवीर्ये मृदूभूते क्षत्रवीर्ये च दुर्बले। दुष्टेषु सर्ववर्णेषु ब्राह्मणान्प्रति सर्वशः ॥१२-७९-२५॥
When the power of the Brahmins has diminished and the strength of the Kṣatriyas has weakened, among all castes, the wicked act against the Brāhmaṇas in every possible way.
ये तत्र युद्धं कुर्वन्ति त्यक्त्वा जीवितमात्मनः। ब्राह्मणान्परिरक्षन्तो धर्ममात्मानमेव च ॥१२-७९-२६॥
Those who, there, fight having given up their own lives, protecting Brāhmaṇas, dharma, and themselves.
मनस्विनो मन्युमन्तः पुण्यलोका भवन्ति ते। ब्राह्मणार्थं हि सर्वेषां शस्त्रग्रहणमिष्यते ॥१२-७९-२७॥
Those who are strong-minded and possess righteous anger attain virtuous worlds. Taking up arms is approved for all, but only for the sake of a Brāhmaṇa.
अति स्विष्टस्वधीतानां लोकानति तपस्विनाम्। अनाशकाग्न्योर्विशतां शूरा यान्ति परां गतिम् ॥ एवमेवात्मनस्त्यागान्नान्यं धर्मं विदुर्जनाः ॥१२-७९-२८॥
Heroes who enter the two fires without eating attain a supreme state, surpassing the worlds gained by the most excellent sacrificers and ascetics. Thus, people recognize no higher duty than self-renunciation.
तेभ्यो नमश्च भद्रं च ये शरीराणि जुह्वति। ब्रह्मद्विषो नियच्छन्तस्तेषां नोऽस्तु सलोकता ॥ ब्रह्मलोकजितः स्वर्ग्यान्वीरांस्तान्मनुरब्रवीत् ॥१२-७९-२९॥
Manu, the conqueror of the Brahma-world, said: 'Obeisance and welfare to those heroes who offer their bodies in sacrifice, restraining the haters of Brahman; may we dwell in the same world as them.'
यथाश्वमेधावभृथे स्नाताः पूता भवन्त्युत। दुष्कृतः सुकृतश्चैव तथा शस्त्रहता रणे ॥१२-७९-३०॥
Just as those who bathe at the horse-sacrifice ablution are purified, so too, whether evil-doer or virtuous, those slain by weapons in battle are purified.
भवत्यधर्मो धर्मो हि धर्माधर्मावुभावपि। कारणाद्देशकालस्य देशकालः स तादृशः ॥१२-७९-३१॥
Sometimes unrighteousness becomes righteousness; indeed, both righteousness and unrighteousness depend on the circumstances of place and time; such is the nature of place and time.
मैत्राः क्रूराणि कुर्वन्तो जयन्ति स्वर्गमुत्तमम्। धर्म्याः पापानि कुर्वन्तो गच्छन्ति परमां गतिम् ॥१२-७९-३२॥
Those who are friendly, even if they perform cruel acts, attain the highest heaven. Those who are righteous, even if they commit sins, reach the supreme state.
ब्राह्मणस्त्रिषु कालेषु शस्त्रं गृह्णन्न दुष्यति। आत्मत्राणे वर्णदोषे दुर्गस्य नियमेषु च ॥१२-७९-३३॥
A brāhmaṇa is not defiled by taking up arms in three situations: for self-protection, in the case of a caste violation, and in the defense or observances of a fort.
युधिष्ठिर उवाच॥
Yudhishthira said:
अभ्युत्थिते दस्युबले क्षत्रार्थे वर्णसङ्करे। सम्प्रमूढेषु वर्णेषु यद्यन्योऽभिभवेद्बली ॥१२-७९-३४॥
When the robber force arises for the sake of the kṣatriyas, and there is confusion among the castes, if, in such delusion, a stronger person of another caste overpowers them.
ब्राह्मणो यदि वा वैश्यः शूद्रो वा राजसत्तम। दस्युभ्योऽथ प्रजा रक्षेद्दण्डं धर्मेण धारयन् ॥१२-७९-३५॥
O best of kings, whether he is a brāhmaṇa, vaiśya, or śūdra, he should protect the people from robbers, upholding punishment through justice.
कार्यं कुर्यान्न वा कुर्यात्संवार्यो वा भवेन्न वा। न स्म शस्त्रं ग्रहीतव्यमन्यत्र क्षत्रबन्धुतः ॥१२-७९-३६॥
One may or may not perform an action, or may or may not restrain; but a weapon should not be taken up except in the case of enmity with a kṣatriya.
भीष्म उवाच॥
Bhīṣma said:
अपारे यो भवेत्पारमप्लवे यः प्लवो भवेत्। शूद्रो वा यदि वाप्यन्यः सर्वथा मानमर्हति ॥१२-७९-३७॥
In the boundless ocean of existence, whoever becomes a means to cross over, whether a Śūdra or anyone else, in every way deserves respect.
यमाश्रित्य नरा राजन्वर्तयेयुर्यथासुखम्। अनाथाः पाल्यमाना वै दस्युभिः परिपीडिताः ॥१२-७९-३८॥
O king, when people relied on Yama, they acted as they wished, and the unprotected, though supposedly under protection, were actually oppressed by robbers.
तमेव पूजयेरंस्ते प्रीत्या स्वमिव बान्धवम्। महद्ध्यभीक्ष्णं कौरव्य कर्ता सन्मानमर्हति ॥१२-७९-३९॥
They should honor him with affection as if he were their own relative. O Kauravya, one who performs great and constant deeds deserves to be honored.
किमुक्ष्णावहता कृत्यं किं धेन्वा चाप्यदुग्धया। वन्ध्यया भार्यया कोऽर्थः कोऽर्थो राज्ञाप्यरक्षता ॥१२-७९-४०॥
What use is there for a bull that does not pull, a cow that does not give milk, a barren wife, or a king who does not protect?
यथा दारुमयो हस्ती यथा चर्ममयो मृगः। यथा ह्यनेत्रः शकटः पथि क्षेत्रं यथोषरम् ॥१२-७९-४१॥
Just as a wooden elephant, or an animal made of skin, or a cart without an axle on the road, or a field that is barren land, (so is the case being described).
एवं ब्रह्मानधीयानं राजा यश्च न रक्षिता। न वर्षति च यो मेघः सर्व एते निरर्थकाः ॥१२-७९-४२॥
Thus, one who does not study the Veda, a king who does not protect, and a cloud that does not rain—all these are useless.
नित्यं यस्तु सतो रक्षेदसतश्च निबर्हयेत्। स एव राजा कर्तव्यस्तेन सर्वमिदं धृतम् ॥१२-७९-४३॥
He alone is to be made king who always protects the good and restrains the wicked; by him, all this is upheld.
