12.159
bhīṣma uvāca॥
Bhīṣma said.
kṛtārtho yakṣyamāṇaś ca sarvavedāntagāś ca yaḥ। ācāryapitṛbhāryārthaṃ svādhyāyārtham athāpi vā॥12-159-1॥
One who has fulfilled his purpose, is about to perform a sacrifice, has mastered all Vedāntas, and who acts for the sake of his teacher, father, wife, or for self-study, or even otherwise.
ete vai sādhavo dṛṣṭā brāhmaṇā dharmabhikṣavaḥ। asvebhyo deyam etebhyo dānaṃ vidyā-viśeṣataḥ ॥12-159-2॥
These are truly considered virtuous Brāhmaṇas, beggars for dharma. Gifts, especially of knowledge, should not be given to the unworthy, but to these.
anyatra dakṣiṇā yā tu deyā bharatasattama। anyebhyo hi bahirvedyāṃ nākṛtānnaṃ vidhīyate ॥12-159-3॥
O best of the Bharatas, elsewhere, the offering that should be given to others is not prescribed as uncooked food outside the altar.
sarvaratnāni rājā ca yathārhaṃ pratipādayet। brāhmaṇāścaiva yajñāśca sahānnāḥ sahadakṣiṇāḥ ॥12-159-4॥
The king should appropriately distribute all kinds of jewels. Brāhmaṇas, as well as sacrifices accompanied by food and gifts, should also be provided for.
yasya traivārṣikaṃ bhaktaṃ paryāptaṃ bhṛtyavṛttaye। adhikaṃ vāpi vidyeta sa somaṃ pātumarhati॥12-159-5॥
He who has food sufficient for three years for the maintenance of his servants, or even more, is eligible to drink Soma.
yajñaś cet pratividdhaḥ syād aṅgenaikena yajvanaḥ। brāhmaṇasya viśeṣeṇa dhārmike sati rājani॥12-159-6॥
If the sacrifice of the sacrificer is obstructed in any part, especially that of a Brāhmaṇa, when there is a righteous king.
yo vaiśyaḥ syād-bahu-paśuḥ hīna-kratuḥ a-somapāḥ। kuṭumbāt tasya tat dravyaṃ yajñārthaṃ pārthivo haret ॥12-159-7॥
If a Vaiśya, though possessing many cattle, does not perform sacrifices and does not drink Soma, the king should take from his family that wealth for the purpose of sacrifice.
āhared veśmataḥ kiñcit kāmaṃ śūdrasya dravyataḥ। na hi veśmani śūdrasya kaścid asti parigrahaḥ॥12-159-8॥
One may take something as desired from the house or wealth of a Śūdra, for in the house of a Śūdra, there is considered to be no personal property belonging to anyone.
yo'nāhitāgniḥ śatagurayajvā ca sahasraguḥ। tayorapi kuṭumbābhyāmāharedavicārayan ॥12-159-9॥
Even if one has performed a hundred or a thousand sacrifices, if he does not maintain the sacred fire, a householder should take (food) from either of those two without hesitation.
adātṛbhyo harennityaṃ vyākhyāpya nṛpatiḥ prabho। tathā hyācarato dharmo nṛpateḥ syādathākhilaḥ ॥12-159-10॥
O lord, the king should always take from those who do not give, after explaining to them. Thus, when the king acts in this way, his righteousness becomes complete.
tathaiva saptame bhakte bhaktāni ṣaḍ anaśnatā। aśvastana-vidhānena hartavyaṃ hīna-karmaṇaḥ ॥ khalāt kṣetrāt tathā gārāt yato vā api upapadyate ॥12-159-11॥
Similarly, in the seventh share, the six shares of one who does not eat should be taken according to the rule of aśvastana from one who is deficient in duty; from the threshing floor, from the field, likewise from the house, or from wherever else it is obtained.
ākhyātavyaṃ nṛpasyaitatpṛcchato'pṛcchato'pi vā। na tasmai dhārayeddaṇḍaṃ rājā dharmeṇa dharmavit ॥12-159-12॥
This must be told to the king, whether he asks or not. The king, who knows dharma, should not punish him if it is done in accordance with righteousness.
kṣatriyasya hi bāliśyād brāhmaṇaḥ kliśyate kṣudhā। śrutaśīle samājñāya vṛttim asya prakalpayet ॥ athainaṃ parirakṣeta pitā putram ivaurasam ॥12-159-13॥
Because of the immaturity of a kṣatriya, a brāhmaṇa suffers from hunger. After assessing his learning and character, his livelihood should be arranged. Then, he should be protected as a father protects his own natural-born son.
iṣṭiṃ vaiśvānarīṃ nityaṃ nirvaped abda-paryaye। avikalpaḥ purā-dharmo dharma-vādais tu kevalam ॥12-159-14॥
One must always perform the Vaiśvānara sacrifice annually; this is the ancient, unalterable law, though some only debate it through arguments about dharma.
viśvaistu devaiḥ sādhyaiś ca brāhmaṇaiś ca maharṣibhiḥ। āpatsu maraṇād bhītair liṅgapratinidhiḥ kṛtaḥ ॥12-159-15॥
But by all, by the gods, the Sādhyas, the Brāhmaṇas, and the great ṛṣis, in times of calamity, out of fear of death, a symbolic representative was established.
prabhuḥ prathamakalpasya yo'nukalpena vartate। na sāmparāyikaṃ tasya durmatervidyate phalam ॥12-159-16॥
He who, being the master of the original ordinance, acts according to a substitute rule, for such an evil-minded person, there is no reward in the next world.
na brāhmaṇānvedayet kaścidrājani mānavaḥ। avīryo vedanādvidyātsuvīryo vīryavattaram ॥12-159-17॥
A man should never reveal Brāhmaṇas to the king; by such disclosure, the weak should recognize those of great strength and even greater power.
tasmādrājñā sadā tejo duḥsahaṃ brahmavādinām। mantā śāstā vidhātā ca brāhmaṇo deva ucyate॥ tasminnākuśalaṃ brūyānna śuktāmīrayed giram॥12-159-18॥
Therefore, a king should always regard the power of those who speak of Brahman as unbearable; the counselor, teacher, ordainer, and brāhmaṇa are called gods. To him, one should not speak evil nor utter harsh words.
kṣatriyo bāhuvīryeṇa taratyāpadamātmanaḥ। dhanena vaiśyaḥ śūdraśca mantrairhomaiśca vai dvijaḥ ॥12-159-19॥
A kṣatriya overcomes danger by his own strength of arms, a vaiśya by wealth, a śūdra and a brāhmaṇa (twice-born) by mantras and sacrificial offerings.
na vai kanyā na yuvatir nāmantro na ca bāliśaḥ। pariveṣṭāgnihotrasya bhaven nāsaṃskṛtas tathā॥ narake nipatanty ete juhvānāḥ sa ca yasya tat॥12-159-20॥
A maiden, a young woman, one without mantra, an ignorant person, or one uninitiated should not serve as the server of Agnihotra; likewise, those who offer (with such servers) and the one for whom it is done fall into hell.
prājāpatyamadattvāśvamagnyādheyasya dakṣiṇām। anāhitāgniriti sa procyate dharmadarśibhiḥ ॥12-159-21॥
If one does not give the horse as the fee for the prājāpatya or agnyādheya sacrifice, he is called 'one who has not established the sacred fires' by the wise who understand dharma.
puṇyāny anyāni kurvīta śraddadhāno jitendriyaḥ। anāptadakṣiṇair yajñair na yajeta kathaṃcana ॥12-159-22॥
One who has faith and has mastered his senses should engage in other virtuous deeds; he should never perform sacrifices where the fees have not been duly given.
prajāḥ paśūṃś ca svargaṃ ca hanti yajño hy adakṣiṇaḥ। indriyāṇi yaśaḥ kīrtim āyuś cāsyopakṛntati ॥12-159-23॥
A sacrifice performed without dakṣiṇā (offering) destroys the sacrificer's subjects, cattle, and access to heaven; it also cuts off his senses, fame, glory, and lifespan.
udakyā hy āsate ye ca ye ca kecid anagnayaḥ। kulaṃ cāśrotriyaṃ yeṣāṃ sarve te śūdradharmiṇaḥ॥12-159-24॥
Those who live by water, those who are without sacred fire, and any family lacking a Vedic scholar—all these are considered to follow the conduct of Śūdras.
udapānodake grāme brāhmaṇo vṛṣalīpatiḥ। uṣitvā dvādaśa samāḥ śūdrakarmeha gacchati ॥12-159-25॥
In a village dependent on a well, a Brāhmaṇa who is the husband of a śūdra woman, after living here for twelve years engaged in the work of a śūdra, departs.
anāryāṃ śayane bibhradujjhanbibhra cca yo dvijām। abrāhmaṇo manyamānastṛṇeṣvāsīta pṛṣṭhataḥ ॥ tathā sa śudhyate rājañśṛṇu cātra vaco mama ॥12-159-26॥
If a non-brāhmaṇa, having lain with a non-noble woman on the bed, abandons her and sits behind the twice-born on the grass, thus he is purified. O king, listen here to my words.
yad ekarātreṇa karoti pāpaṃ; kṛṣṇaṃ varṇaṃ brāhmaṇaḥ sevamānaḥ. sthānāsanābhyāṃ vicaran vratī san; tribhir varṣaiḥ śamayed ātmapāpam ॥12-159-27॥
If a brāhmaṇa serves someone of black color and commits a sin in one night, by observing a vow, moving about by standing and sitting for three years, he should atone for his own sin.
na narmayuktaṃ vacanaṃ hinasti; na strīṣu rājann vivāhakāle. na gurvarthe nātmano jīvitārthe; pañcānṛtāny āhur apātakāni ॥12-159-28॥
Speech uttered in jest, or at the time of marriage among women, or for the sake of the teacher, or for saving one's own life—these five kinds of falsehood, O king, are said to be not sinful.
śraddadhānaḥ śubhāṃ vidyāṃ hīnāda api samācaret। suvarṇam api ca amedhyāt ādadīta iti dhāraṇā ॥12-159-29॥
One who has faith should acquire auspicious knowledge even from someone inferior, and should take gold even from the impure—this is the established principle.
strīratnaṃ duṣkulāccāpi viṣādamṛtaṃ pibet| aduṣṭā hi striyo ratnamāpa ityeva dharmataḥ ||12-159-30||
Even if a woman of great virtue comes from a bad family, she is to be cherished like a jewel; just as nectar may be taken even from poison, so too a virtuous woman, regardless of her origin, is considered a treasure according to dharma.
gobrāhmaṇahitārthaṃ ca varṇānāṃ saṅkareṣu ca। gṛhṇīyāttu dhanurvaiśyaḥ paritrāṇāya cātmanaḥ ॥12-159-31॥
For the welfare of cows and brāhmaṇas, and for the sake of the social classes, in times of confusion, the vaiśya should take up arms for his own protection.
surāpānaṃ brahmahatyā gurutalpam athāpi vā। anirdeśyāni manyante prāṇāntānīti dhāraṇā ॥12-159-32॥
Drinking liquor, killing a Brāhmaṇa, violating the teacher's wife, and other unspeakable acts are considered mortal sins—this is the established view.
suvarṇaharaṇaṃ stainyaṃ viprāsaṅgaś ca pātakam। viharann madyapānaṃ cāpy agam yāgamanaṃ tathā ॥12-159-33॥
Theft of gold, stealing, improper association with a Brāhmaṇa, and other great sins; engaging in drinking liquor and also intercourse with forbidden women are likewise considered.
patitaiḥ samprayogāc ca brāhmaṇair yonitas tathā। acireṇa mahārāja tādṛśo vai bhavat yuta ॥12-159-34॥
O great king, by association with the fallen and even by birth from Brāhmaṇas, one quickly becomes like them.
saṁvatsareṇa patati patitena sahācaraṇ। yājanādhyāpanādyau nānna tu yānāsanāśanāt ॥12-159-35॥
One who associates with the fallen becomes fallen within a year, but not by officiating as priest or teaching, nor by sharing a vehicle, seat, or food.
etāni ca tato'nyāni nirdeśyānīti dhāraṇā। nirdeśyakena vidhinā kālenāvyasanī bhavet ॥12-159-36॥
The understanding is that these and then other things are to be indicated. According to the rule, by the one to be indicated, and by time, one should not become addicted.
annaṃ tiryaṅna hotavyaṃ pretakarmaṇyapātite। triṣu tveteṣu pūrveṣu na kurvīta vicāraṇām ॥12-159-37॥
Food should not be offered to animals during funeral rites when it is not appropriate; but in these three previous cases, no consideration should be made.
amātyānvā gurūnvāpi jahyāddharmeṇa dhārmikaḥ। prāyaścittamakurvāṇairnaitairarhati saṃvidam ॥12-159-38॥
A righteous person, by the rule of dharma, should abandon even ministers or elders who do not perform atonement; he should not enter into any agreement with such people.
adharmakārī dharmeṇa tapasā hanti kilbiṣam। bruvan stena iti stenaṃ tāvat prāpnoti kilbiṣam ॥ astenaṃ stena ity uktvā dviguṇaṃ pāpam āpnuyāt ॥12-159-39॥
One who acts unrighteously destroys his sin through righteousness and austerity. But if one calls a thief 'thief', he incurs that much sin; and if one calls a non-thief 'thief', he incurs double the sin.
tribhāgaṃ brahmahatyāyāḥ kanyā prāpnoti duṣyatī। yastu dūṣayitā tasyāḥ śeṣaṃ prāpnoti kilbiṣam ॥12-159-40॥
A maiden who is defiled acquires three parts of the sin of killing a Brāhmaṇa, but the one who defiles her acquires the remaining portion of the sin.
brāhmaṇāyāvagūryeha spṛṣṭvā gurutaraṃ bhavet। varṣāṇāṃ hi śataṃ pāpaḥ pratiṣṭhāṃ nādhigacchati ॥12-159-41॥
If one throws (something) here upon a Brāhmaṇa and touches him, it becomes a more serious offense. Indeed, for a hundred years, the sin does not lose its effect or become expiated.
sahasraṃ tveva varṣāṇāṃ nipātya narake vaset। tasmānnaivāvagūryāddhi naiva jātu nipātayet ॥12-159-42॥
One who casts down (a living being) should dwell in hell for a thousand years. Therefore, one should never cover (with earth) nor ever cast down (a living being).
śoṇitaṃ yāvataḥ pāṃsūn saṅgṛhṇīyād dvija-kṣatāt। tāvatīḥ sa samā rājan narake parivartate॥12-159-43॥
O king, for as many years as there are particles of dust that could be gathered from the blood of a Brāhmaṇa's wound, he remains in hell.
bhrūṇahāhavamadhye tu śudhyate śastrapātitaḥ। ātmānaṃ juhuyādvahnau samiddhe tena śudhyati ॥12-159-44॥
But in the midst of battle with a foeticide, one who is slain by weapons is purified. Alternatively, one should offer oneself into a well-kindled fire; by that, he is purified.
surāpo vāruṇīmuṣṇāṃ pītvā pāpād vimucyate। tayā sa kāye nirdagdhe mṛtyunā pretya śudhyati॥ lokāṃś ca labhate vipro nānyathā labhate hi saḥ॥12-159-45॥
A person who drinks hot vāruṇī liquor is freed from sin after drinking it. When his body is burned at death, he is purified after death. The Brāhmaṇa attains heavenly worlds; otherwise, he does not attain them.
gurutalpam-adhiṣṭhāya durātmā pāpacetanaḥ। sūrmīṃ jvalantīm-āśliṣya mṛtyunā sa viśudhyati॥12-159-46॥
If a wicked and evil-minded person ascends the preceptor's bed, he is purified by death after embracing the burning flame.
atha vā śiśnavṛṣaṇāv ādāyāñjalinā svayam। nairṛtīṃ diśam āsthāya nipatets tv ajihmagaḥ ॥12-159-47॥
Alternatively, one should, taking his penis and testicles in his own cupped hands, face the southwest direction and fall down, but not in a crooked manner.
brāhmaṇārthe'pi vā prāṇān santyajet tena śudhyati। aśvamedhena vā api iṣṭvā gom edhena api vā punaḥ॥ agniṣṭomena vā samyak iha pretya ca pūyate॥12-159-48॥
Even if one gives up his life for the sake of a Brāhmaṇa, he is thereby purified. He is purified by performing the horse-sacrifice, or the cow-sacrifice, or the Agniṣṭoma sacrifice, both in this world and after death.
tathaiva dvādaśa samāḥ kapālī brahmahā bhavet। brahmacārī caredbhaikṣaṃ svakarmodāharanmuniḥ ॥12-159-49॥
In the same way, for twelve years, the skull-bearer is considered a Brāhmaṇa-slayer. The celibate sage should live by begging for alms, continually reciting his prescribed duties.
evaṃ vā tapasā yukto brahmahā savanī bhavet। evaṃ vā garbhamajñātā cātreyīṃ yo'bhigacchati ॥ dviguṇā brahmahatyā vai ātreyīvyasane bhavet ॥12-159-50॥
Thus, even by austerity, a Brāhmaṇa-slayer may become purified at the Soma pressing. Likewise, one who is ignorant of the embryo and approaches Ātreyī, in the misfortune concerning Ātreyī, incurs double the sin of Brāhmaṇa-slaying.
surāpo niyatāhāro brahmacārī kṣamācaraḥ। ūrdhvaṃ tribhyo'tha varṣebhyo yajetāgniṣṭutā param ॥ ṛṣabhaikasahasraṃ gā dattvā śubhamavāpnuyāt ॥12-159-51॥
A person who abstains from liquor, maintains regulated food habits, observes celibacy, and practices forgiveness—after three years, should perform the supreme Agniṣṭuta sacrifice. By giving one thousand bulls and cows, he attains auspicious results.
vaiśyaṃ hatvā tu varṣe dve ṛṣabhaikaśatāś ca gāḥ| śūdraṃ hatvā abdam evaikam ṛṣabhaikādaśāś ca gāḥ ॥12-159-52॥
If a Vaiśya is killed, the penance is two years and one hundred bulls and cows; if a Śūdra is killed, the penance is one year and eleven bulls and cows.
śvabarbarakharān hatvā śaudram eva vrataṃ caret। mārjāra-cāṣa-maṇḍūkān kākaṃ bhāsaṃ ca mūṣakam ॥12-159-53॥
After killing dogs, barbarians, asses, cats, herons, frogs, crows, vultures, and mice, one should undertake only the vow prescribed for a śūdra.
uktaḥ paśusamo dharmo rājanprāṇinipātanāt। prāyaścittānyathānyāni pravakṣyāmyanupūrvaśaḥ ॥12-159-54॥
It is said, O king, that the duty is like that of an animal when it comes to killing a living being. Now, I shall explain the other expiations in order.
talpe cānyasya caurye ca pṛthaksaṃvatsaraṃ caret। trīṇi śrotriyabhāryāyāṃ paradāre tu dve smṛte ॥12-159-55॥
If one commits adultery on another's bed or theft, he should perform penance separately for a year. For union with the wife of a learned Brahmin, three years; but with another's wife, two years are prescribed.
kāle caturthe bhuñjāno brahmacārī vratī bhavet। sthānāsanābhyāṃ viharettirahnobhyuditādapaḥ ॥ evameva nirācānto yaścāgnīnapavidhyati ॥12-159-56॥
At the fourth period, the brahmacārī, while eating, should observe vows. He should move about by standing and sitting; for three days, from sunrise, with water. Likewise, one who has not rinsed his mouth and who discards the fires. 12-159-56.
tyajatyakāraṇe yaśca pitaraṃ mātaraṃ tathā। patitaḥ syātsa kauravya tathā dharmeṣu niścayaḥ ॥12-159-57॥
O Kauravya, one who abandons his father and mother without cause is certainly considered fallen; this is the established principle in matters of dharma.
grāsācchādanamatyarthaṃ dadyāditi nidarśanam। bhāryāyāṃ vyabhicāriṇyāṃ niruddhāyāṃ viśeṣataḥ ॥ yatpuṃsāṃ paradāreṣu taccaināṃ cārayedvratam ॥12-159-58॥
This is an example that food and clothing should be given even excessively. Especially, if the wife is adulterous and confined, and if she has relations with other men, then she should be made to perform a penance.
śreyāṁsaṁ śayane hitvā yā pāpīyāṁsam ṛcchati। śvabhis tāṁ khādayed rājā saṁsthāne bahusaṁvṛte ॥12-159-59॥
If a woman forsakes her superior husband lying on the bed and approaches an inferior one, the king should have her devoured by dogs in a well-guarded place.
pumāṁsaṁ bandhayet prājñaḥ śayane tapta āyase। apy ādadhīta dāruṇi tatra dahyeta pāpakṛt ॥12-159-60॥
A wise person should bind the man on a bed of heated iron; he should also place wood there, so that the evil-doer is burned.
eṣa daṇḍo mahārāja strīṇāṃ bhartṛvyatikrame। saṃvatsarābhiśastasya duṣṭasya dviguṇo bhavet ॥12-159-61॥
O great king, this is the punishment for women who transgress against their husbands; for a wicked woman condemned for a year, the punishment should be doubled.
dve tasya trīṇi varṣāṇi catvāri sahasevinaḥ। kucaraḥ pañca varṣāṇi caredbhaikṣaṃ munivrataḥ ॥12-159-62॥
He should spend two years, three years, and four years as a co-dweller; as a forest-dweller, he should live for five years on alms, following the vow of a sage.
parivittiḥ parivettā yayā ca parividyate। pāṇigrāhaśca dharmeṇa sarve te patitāḥ smṛtāḥ ॥12-159-63॥
Those who give away, receive, or are involved in the giving and receiving of a woman in marriage, including the bridegroom, when done according to dharma, are all considered fallen.
careyuḥ sarva evāite vīrahā yadvrataṃ caret। cāndrāyaṇaṃ carenmāsaṃ kṛcchraṃ vā pāpaśuddhaye ॥12-159-64॥
All these slayers of heroes should undertake whichever vow is prescribed. They should perform the Cāndrāyaṇa penance for a month, or the Kṛcchra penance, for the purification of sin.
parivettā prayacchet parivittāya tāṃ snuṣām। jyeṣṭhena tvabhyanujñāto yavīyānpratyanantaram ॥ enaso mokṣamāpnoti sā ca tau caiva dharmataḥ ॥12-159-65॥
The one with authority should give the daughter-in-law to the next in authority; the younger brother, having been permitted by the elder who is next in succession, may do so. By this, liberation from sin is attained—she and both of them, according to dharma.
amānuṣīṣu govarjamanāvṛṣṭir na duṣyati। adhiṣṭhātāram attāraṃ paśūnāṃ puruṣaṃ viduḥ ॥12-159-66॥
Among non-human beings, cow-dung is not spoiled even in drought. The person who is both the presiding deity and the eater of animals is recognized as such.
paridhāyordhva-vālaṃ tu pātram ādāya mṛnmayam। caret sapta gṛhān bhaikṣyaṃ svakarma parikīrtayan ॥12-159-67॥
Wearing the upper garment, and taking a clay vessel, one should go to seven houses for alms, reciting one's own duty.
tatraiva labdhabhojī syāddvādaśāhāts śudhyati। caretsaṃvatsaraṃ cāpi tadvrataṃ yannirākṛti ॥12-159-68॥
He should remain there itself, subsisting on whatever food he obtains; after twelve days, he becomes purified. He should also observe that formless vow for a year.
bhavettu mānuṣeṣvevaṃ prāyaścittamanuttamam। dānaṃ vādānasakteṣu sarvameva prakalpayet ॥ anāstikeṣu gomātraṃ prāṇamekaṃ pracakṣate ॥12-159-69॥
Thus, among humans, the highest expiation is prescribed. For those not attached to giving, all forms of donation should be arranged. Among non-believers, they declare that the expiation is as much as the life of a cow, or a single life.
śvavarāhamanuṣyāṇāṃ kukkuṭasya kharasya ca। māṃsaṃ mūtrapurīṣaṃ ca prāśya saṃskāramarhati ॥12-159-70॥
One who has eaten the flesh, urine, or excrement of a dog, boar, human, cock, or ass is fit for purification.
brāhmaṇasya surāpasya gandhamāghrāya somapaḥ। apastryahaṃ pibeduṣṇāstryahamuṣṇaṃ payaḥ pibet ॥ tryahamuṣṇaṃ ghṛtaṃ pītvā vāyubhakṣo bhavetryaham ॥12-159-71॥
If a drinker of Soma smells the odor of liquor from a Brāhmaṇa, he should drink water for three days, then warm milk for three days, then, after drinking warm ghee for three days, he should subsist on air for three days.
evametatsamuddiṣṭaṃ prāyaścittaṃ sanātanam। brāhmaṇasya viśeṣeṇa tattvajñānena jāyate ॥12-159-72॥
Thus, this prescribed expiation is eternal; for the Brāhmaṇa, especially, it arises through true knowledge.
