13.010
नीचस्योपदेशनिषेधः
Prohibition of instructing the base person.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
मित्रसौहृदभावेन उपदेशं करोति यः। जात्यावरस्य राजर्षे दोषस्तस्य भवेन्न वा ॥१३-१०-१॥
O royal sage, if one gives instruction with a feeling of friendship to one of lower birth, is it a fault for him or not? (13-10-1)
एतदिच्छामि तत्त्वेन व्याख्यातुं वै पितामह। सूक्ष्मा गतिर्हि धर्मस्य यत्र मुह्यन्ति मानवाः ॥१३-१०-२॥
O grandsire, I wish you to explain this truly; for the path of dharma is subtle, and it is where men become confused. (13-10-2)
भीष्म उवाच॥
Bhishma said.
अत्र ते वर्तयिष्यामि शृणु राजन्यथागमम्। ऋषीणां वदतां पूर्वं श्रुतमासीद्यथा मया ॥१३-१०-३॥
Here, O king, I shall relate to you; listen, as I have heard the ancient tradition of the sages, as it was formerly spoken by them. (13-10-3)
उपदेशो न कर्तव्यो जातिहीनस्य कस्यचित्। उपदेशे महान्दोष उपाध्यायस्य भाष्यते ॥१३-१०-४॥
Instruction should not be given to anyone who is devoid of caste. In giving instruction, a great fault of the teacher is mentioned. (13-10-4)
निदर्शनमिदं राजञ्शृणु मे भरतर्षभ। दुरुक्तवचने राजन्यथा पूर्वं युधिष्ठिर ॥ ब्रह्माश्रमपदे वृत्तं पार्श्वे हिमवतः शुभे ॥१३-१०-५॥
O king, hear from me this example, O bull among the Bharatas. In the matter of harsh speech, O king, as formerly happened to Yudhishthira in the hermitage of the Brahman, beside the auspicious Himalaya. (13-10-5)
तत्राश्रमपदं पुण्यं नानावृक्षगणायुतम्। बहुगुल्मलताकीर्णं मृगद्विजनिषेवितम् ॥१३-१०-६॥
There was a holy hermitage, endowed with groups of various trees, scattered with many bushes and creepers, and inhabited by deer and birds. (13-10-6)
सिद्धचारणसङ्घुष्टं रम्यं पुष्पितकाननम्। व्रतिभिर्बहुभिः कीर्णं तापसैरुपशोभितम् ॥१३-१०-७॥
A beautiful, flower-filled forest, resounding with the presence of Siddhas and Charanas, was adorned and filled with many ascetics. (13-10-7)
ब्राह्मणैश्च महाभागैः सूर्यज्वलनसंनिभैः। नियमव्रतसम्पन्नैः समाकीर्णं तपस्विभिः ॥ दीक्षितैर्भरतश्रेष्ठ यताहारैः कृतात्मभिः ॥१३-१०-८॥
O best of the Bharatas, the place was filled with Brāhmaṇas—greatly fortunate, radiant like the sun and fire, endowed with observances and vows, ascetics, the initiated, those with controlled diet, and those who had mastered themselves. (13-10-8)
वेदाध्ययनघोषैश्च नादितं भरतर्षभ। वालखिल्यैश्च बहुभिर्यतिभिश्च निषेवितम् ॥१३-१०-९॥
O foremost of the Bharatas, the place resounded with the sounds of Vedic study and was attended by Vālakhilyas and many ascetics. (13-10-9)
तत्र कश्चित्समुत्साहं कृत्वा शूद्रो दयान्वितः। आगतो ह्याश्रमपदं पूजितश्च तपस्विभिः ॥१३-१०-१०॥
There, a certain Śūdra, having made great effort and filled with compassion, came to the hermitage and was honored by the ascetics. (13-10-10)
तांस्तु दृष्ट्वा मुनिगणान्देवकल्पान्महौजसः। वहतो विविधा दीक्षाः सम्प्रहृष्यत भारत ॥१३-१०-११॥
O Bhārata, but when he saw those groups of sages, god-like and of great energy, performing various vows, he became delighted. (13-10-11)
अथास्य बुद्धिरभवत्तपस्ये भरतर्षभ। ततोऽब्रवीत्कुलपतिं पादौ सङ्गृह्य भारत ॥१३-१०-१२॥
Then his mind turned towards austerity, O best of the Bharatas. After that, having clasped the feet, he addressed the head of the family, O descendant of Bharata. (13-10-12)
भवत्प्रसादादिच्छामि धर्मं चर्तुं द्विजर्षभ। तन्मां त्वं भगवन्वक्तुं प्रव्राजयितुमर्हसि ॥१३-१०-१३॥
By your grace, I wish to practice righteousness, O best of the twice-born. Therefore, O revered one, you should instruct me and initiate me into renunciation. (13-10-13)
वर्णावरोऽहं भगवञ्शूद्रो जात्यास्मि सत्तम। शुश्रूषां कर्तुमिच्छामि प्रपन्नाय प्रसीद मे ॥१३-१०-१४॥
O Lord, I am of inferior caste, a śūdra by birth, O best one. I wish to render service; please be gracious to me, who has taken refuge. (13-10-14)
कुलपतिरुवाच॥
The head of the family said.
न शक्यमिह शूद्रेण लिङ्गमाश्रित्य वर्तितुम्। आस्यतां यदि ते बुद्धिः शुश्रूषानिरतो भव ॥१३-१०-१५॥
It is not possible here for a Śūdra to conduct himself merely by adopting the external mark. Sit down, if your mind is intent on service. (13-10-15)
भीष्म उवाच॥
Bhishma said.
एवमुक्तस्तु मुनिना स शूद्रोऽचिन्तयन्नृप। कथमत्र मया कार्यं श्रद्धा धर्मे परा च मे ॥ विज्ञातमेवं भवतु करिष्ये प्रियमात्मनः ॥१३-१०-१६॥
Thus addressed by the sage, the śūdra thought, O king: 'How should I act here? My faith in dharma is supreme.' Having understood thus, he said, 'Let it be so; I will do what is dear to myself.' (13-10-16)
गत्वाश्रमपदाद्दूरमुटजं कृतवांस्तु सः। तत्र वेदिं च भूमिं च देवतायतनानि च ॥ निवेश्य भरतश्रेष्ठ नियमस्थोऽभवत्सुखम् ॥१३-१०-१७॥
He went far from the hermitage, built a hut, and there set up an altar, a ground, and shrines for the deities. O best of the Bharatas, having established these and following discipline, he lived happily. (13-10-17)
अभिषेकांश्च नियमान्देवतायतनेषु च। बलिं च कृत्वा हुत्वा च देवतां चाप्यपूजयत् ॥१३-१०-१८॥
He performed anointings and observances in the shrines of the deities, made offerings, performed oblations, and also worshipped the deity. (13-10-18)
सङ्कल्पनियमोपेतः फलाहारो जितेन्द्रियः। नित्यं संनिहिताभिश्च ओषधीभिः फलैस्तथा ॥१३-१०-१९॥
One who is endowed with resolve and discipline, subsisting on fruits, having conquered the senses, always accompanied by those present and by herbs and fruits in the same way. (13-10-19)
अतिथीन्पूजयामास यथावत्समुपागतान्। एवं हि सुमहान्कालो व्यत्यक्रामत्स तस्य वै ॥१३-१०-२०॥
He honored the guests who had arrived, as was proper. In this way, indeed, a very long time passed for him. (13-10-20)
अथास्य मुनिरागच्छत्सङ्गत्या वै तमाश्रमम्। सम्पूज्य स्वागतेनर्षिं विधिवत्पर्यतोषयत् ॥१३-१०-२१॥
Then the sage came there with his companions to that hermitage. He honored the sage with a proper welcome and satisfied him as prescribed. (13-10-21)
अनुकूलाः कथाः कृत्वा यथावत्पर्यपृच्छत। ऋषिः परमतेजस्वी धर्मात्मा संयतेन्द्रियः ॥१३-१०-२२॥
After speaking favorable words properly, he inquired. The sage, endowed with supreme brilliance, righteousness, and controlled senses, (13-10-22)
एवं स बहुशस्तस्य शूद्रस्य भरतर्षभ। सोऽगच्छदाश्रममृषिः शूद्रं द्रष्टुं नरर्षभ ॥१३-१०-२३॥
Thus, O bull among the Bharatas, he repeatedly thought of the śūdra. The sage went to the hermitage to see the śūdra, O bull among men. (13-10-23)
अथ तं तापसं शूद्रः सोऽब्रवीद्भरतर्षभ। पितृकार्यं करिष्यामि तत्र मेऽनुग्रहं कुरु ॥१३-१०-२४॥
Then the śūdra addressed the ascetic, saying, "O best of the Bharatas, I wish to perform the ancestral rites; please grant me your favor there." (13-10-24)
बाढमित्येव तं विप्र उवाच भरतर्षभ। शुचिर्भूत्वा स शूद्रस्तु तस्यर्षेः पाद्यमानयत् ॥१३-१०-२५॥
The brāhmaṇa said to him, "Certainly," O bull among the Bharatas. Having purified himself, the śūdra then brought water for the sage's feet. (13-10-25)
अथ दर्भांश्च वन्याश्च ओषधीर्भरतर्षभ। पवित्रमासनं चैव बृसीं च समुपानयत् ॥१३-१०-२६॥
Then, O bull among the Bharatas, he brought together sacred grasses, wild plants, herbs, a purifier, a seat, and a mat. (13-10-26)
अथ दक्षिणमावृत्य बृसीं परमशीर्षिकाम्। कृतामन्यायतो दृष्ट्वा ततस्तमृषिरब्रवीत् ॥१३-१०-२७॥
Then, after turning the mat to the right side with the head towards the east, and seeing that it had been made improperly, the sage said to him. (13-10-27)
कुरुष्वैतां पूर्वशीर्षां भव चोदङ्मुखः शुचिः। स च तत्कृतवाञ्शूद्रः सर्वं यदृषिरब्रवीत् ॥१३-१०-२८॥
Perform this with your head to the east, or be facing north and pure. The śūdra who has done all that the sage has said.
यथोपदिष्टं मेधावी दर्भादींस्तान्यथातथम्। हव्यकव्यविधिं कृत्स्नमुक्तं तेन तपस्विना ॥१३-१०-२९॥
The wise ascetic, as instructed, took darbha grass and other items, and in that manner, he described the entire procedure for offerings to gods and ancestors. (13-10-29)
ऋषिणा पितृकार्ये च स च धर्मपथे स्थितः। पितृकार्ये कृते चापि विसृष्टः स जगाम ह ॥१३-१०-३०॥
He, having stood on the path of dharma and participated in the ancestral rite with the sage, and after the ancestral rite was performed and he was dismissed, indeed departed. (13-10-30)
अथ दीर्घस्य कालस्य स तप्यञ्शूद्रतापसः। वने पञ्चत्वमगमत्सुकृतेन च तेन वै ॥ अजायत महाराजराजवंशे महाद्युतिः ॥१३-१०-३१॥
Then, after a long time, the śūdra ascetic, practising austerity, died in the forest, and by that good deed, he was indeed born in the lineage of great royal kings as one of great splendour. (13-10-31)
तथैव स ऋषिस्तात कालधर्ममवाप्य ह। पुरोहितकुले विप्र आजातो भरतर्षभ ॥१३-१०-३२॥
In the same way, O dear, when that sage met his destined end, a brāhmaṇa was born in the family of priests, O best of the Bharatas. (13-10-32)
एवं तौ तत्र सम्भूतावुभौ शूद्रमुनी तदा। क्रमेण वर्धितौ चापि विद्यासु कुशलावुभौ ॥१३-१०-३३॥
Thus, Śūdra and Muni, both of whom were born there, gradually grew and both became skilled in knowledge. (13-10-33)
अथर्ववेदे वेदे च बभूवर्षिः सुनिश्चितः। कल्पप्रयोगे चोत्पन्ने ज्योतिषे च परं गतः ॥ सख्ये चापि परा प्रीतिस्तयोश्चापि व्यवर्धत ॥१३-१०-३४॥
He became a well-established sage in the Atharvaveda and the Veda; he attained the highest in ritual application and astrology. Their supreme affection in friendship also grew. (13-10-34)
पितर्युपरते चापि कृतशौचः स भारत। अभिषिक्तः प्रकृतिभी राजपुत्रः स पार्थिवः ॥ अभिषिक्तेन स ऋषिरभिषिक्तः पुरोहितः ॥१३-१०-३५॥
O Bhārata, after the father had passed away and the purification rites were performed, the prince was anointed as king by the subjects. The sage, who was himself anointed, then anointed the priest. (13-10-35)
स तं पुरोधाय सुखमवसद्भरतर्षभ। राज्यं शशास धर्मेण प्रजाश्च परिपालयन् ॥१३-१०-३६॥
He, having installed him as priest, lived happily, O best of the Bharatas, ruling the kingdom righteously and protecting his subjects. (13-10-36)
पुण्याहवाचने नित्यं धर्मकार्येषु चासकृत्। उत्स्मयन्प्राहसच्चापि दृष्ट्वा राजा पुरोहितम् ॥१३-१०-३७॥
During the auspicious proclamation and always in righteous acts, the king, having seen the priest, repeatedly smiled and laughed. (13-10-37)
एवं स बहुशो राजन्पुरोधसमुपाहसत् ॥१३-१०-३७॥
In this way, O king, he repeatedly mocked the priest. (13-10-37)
लक्षयित्वा पुरोधास्तु बहुशस्तं नराधिपम्। उत्स्मयन्तं च सततं दृष्ट्वासौ मन्युमानभूत् ॥१३-१०-३८॥
But having observed the king, who was repeatedly smiling arrogantly, the priest, upon constantly seeing this, became filled with anger. (13-10-38)
अथ शून्ये पुरोधास्तु सह राज्ञा समागतः। कथाभिरनुकूलाभी राजानमभिरामयत् ॥१३-१०-३९॥
Then, in the empty hall, the priest, together with the king, entertained him with agreeable stories and delighted the king. (13-10-39)
ततोऽब्रवीन्नरेन्द्रं स पुरोधा भरतर्षभ। वरमिच्छाम्यहं त्वेकं त्वया दत्तं महाद्युते ॥१३-१०-४०॥
Then the priest said to the king, "O foremost of the Bharatas, I wish for one boon from you, granted by you, O greatly illustrious one." (13-10-40)
राजोवाच॥
The king said.
वराणां ते शतं दद्यां किमुतैकं द्विजोत्तम। स्नेहाच्च बहुमानाच्च नास्त्यदेयं हि मे तव ॥१३-१०-४१॥
O best of the twice-born, I would give you a hundred boons, let alone one. Out of affection and respect, there is indeed nothing that I would not give you. (13-10-41)
पुरोहित उवाच॥
The family priest said.
एकं वै वरमिच्छामि यदि तुष्टोऽसि पार्थिव। यद्ददासि महाराज सत्यं तद्वद मानृतम् ॥१३-१०-४२॥
I desire only one boon, O king, if you are pleased; whatever you give, O great king, speak that truthfully, do not utter falsehood. (13-10-42)
भीष्म उवाच॥
Bhishma said.
बाढमित्येव तं राजा प्रत्युवाच युधिष्ठिर। यदि ज्ञास्यामि वक्ष्यामि अजानन्न तु संवदे ॥१३-१०-४३॥
The king replied to Yudhishthira, "Certainly, if I know, I will tell you; but if I do not know, I will only converse." (13-10-43)
पुरोहित उवाच॥
The family priest said.
पुण्याहवाचने नित्यं धर्मकृत्येषु चासकृत्। शान्तिहोमेषु च सदा किं त्वं हससि वीक्ष्य माम् ॥१३-१०-४४॥
Why do you always smile at me whenever you see me during the auspicious water-ritual, in righteous acts, and in peace-sacrifices? (13-10-44)
सव्रीडं वै भवति हि मनो मे हसता त्वया। कामया शापितो राजन्नान्यथा वक्तुमर्हसि ॥१३-१०-४५॥
O king, my mind indeed becomes ashamed by your laughter; being cursed by desire, you should not speak otherwise. (13-10-45)
भाव्यं हि कारणेनात्र न ते हास्यमकारणम्। कौतूहलं मे सुभृशं तत्त्वेन कथयस्व मे ॥१३-१०-४६॥
What is to be considered here must have a reason; your laughter is not without cause. My curiosity is very great—please tell me the truth. (13-10-46)
राजोवाच॥
The king said.
एवमुक्ते त्वया विप्र यदवाच्यं भवेदपि। अवश्यमेव वक्तव्यं शृणुष्वैकमना द्विज ॥१३-१०-४७॥
O brāhmaṇa, even if what you have said is unspeakable, it must necessarily be spoken; listen with full attention, O twice-born. (13-10-47)
पूर्वदेहे यथा वृत्तं तन्निबोध द्विजोत्तम। जातिं स्मराम्यहं ब्रह्मन्नवधानेन मे शृणु ॥१३-१०-४८॥
O best of the twice-born, know what happened in my previous body. O Brāhmaṇa, I remember my birth; listen to me attentively. (13-10-48)
शूद्रोऽहमभवं पूर्वं तापसो भृशसंयुतः। ऋषिरुग्रतपास्त्वं च तदाभूर्द्विजसत्तम ॥१३-१०-४९॥
Formerly I was a śūdra, an ascetic endowed with great intensity. You, O best of the twice-born, were then a sage of severe austerity. (13-10-49)
प्रीयता हि तदा ब्रह्मन्ममानुग्रहबुद्धिना। पितृकार्ये त्वया पूर्वमुपदेशः कृतोऽनघ ॥ बृस्यां दर्भेषु हव्ये च कव्ये च मुनिसत्तम ॥१३-१०-५०॥
Then, O brāhmaṇa, out of affection and by my gracious intellect, you had previously given instruction regarding the ancestral rite, O sinless one. On the bṛsyā and darbha grasses, in the oblation and the ancestral offering, O best of sages. (13-10-50)
एतेन कर्मदोषेण पुरोधास्त्वमजायथाः। अहं राजा च विप्रेन्द्र पश्य कालस्य पर्ययम् ॥१३-१०-५१॥
Because of this fault in action, you, the priest, were born in this way. I, the king, and you, O best of Brāhmaṇas, observe the cycle of time. (13-10-51)
मत्कृते ह्युपदेशेन त्वया प्राप्तमिदं फलम् ॥१३-१०-५१॥
Indeed, this fruit has been obtained by you through instruction for my sake. (13-10-51)
एतस्मात्कारणाद्ब्रह्मन्प्रहसे त्वां द्विजोत्तम। न त्वां परिभवन्ब्रह्मन्प्रहसामि गुरुर्भवान् ॥१३-१०-५२॥
For this reason, O Brahman, you laugh at yourself, O best of the twice-born. I do not laugh at you out of disrespect, O Brahman; you are my teacher. (13-10-52)
विपर्ययेण मे मन्युस्तेन सन्तप्यते मनः। जातिं स्मराम्यहं तुभ्यमतस्त्वां प्रहसामि वै ॥१३-१०-५३॥
Because of reversal, my mind is tormented by anger. Remembering your birth, I therefore smile at you indeed. (13-10-53)
एवं तवोग्रं हि तप उपदेशेन नाशितम्। पुरोहितत्वमुत्सृज्य यतस्व त्वं पुनर्भवे ॥१३-१०-५४॥
Thus, your fierce austerity has indeed been destroyed by instruction; having abandoned the priesthood, you should strive for rebirth. (13-10-54)
इतस्त्वमधमामन्यां मा योनिं प्राप्स्यसे द्विज। गृह्यतां द्रविणं विप्र पूतात्मा भव सत्तम ॥१३-१०-५५॥
From here, you, O twice-born, will not attain another lower birth; let the wealth be accepted, O brāhmaṇa, and become pure in soul, O best one. (13-10-55)
भीष्म उवाच॥
Bhishma said.
ततो विसृष्टो राज्ञा तु विप्रो दानान्यनेकशः। ब्राह्मणेभ्यो ददौ वित्तं भूमिं ग्रामांश्च सर्वशः ॥१३-१०-५६॥
Then, having been released by the king, the brāhmaṇa gave many kinds of gifts—wealth, land, and villages—to the brāhmaṇas in their entirety. (13-10-56)
कृच्छ्राणि चीर्त्वा च ततो यथोक्तानि द्विजोत्तमः। तीर्थानि चाभिगत्वा वै दानानि विविधानि च ॥१३-१०-५७॥
After performing austerities as prescribed, the best of the twice-born then visited holy places and indeed gave various gifts. (13-10-57)
दत्त्वा गाश्चैव विप्राणां पूतात्मा सोऽभवद्द्विजः। तमेव चाश्रमं गत्वा चचार विपुलं तपः ॥१३-१०-५८॥
After giving cows to the Brāhmaṇas, he, purified in soul, became a twice-born. Going to that very hermitage, he practiced great austerity. (13-10-58)
ततः सिद्धिं परां प्राप्तो ब्राह्मणो राजसत्तम। संमतश्चाभवत्तेषामाश्रमेऽऽश्रमवासिनाम् ॥१३-१०-५९॥
Then, O best of kings, the brāhmaṇa attained supreme perfection and became respected by all the hermitage-dwellers in their hermitage. (13-10-59)
एवं प्राप्तो महत्कृच्छ्रमृषिः स नृपसत्तम। ब्राह्मणेन न वक्तव्यं तस्माद्वर्णावरे जने ॥१३-१०-६०॥
O best of kings, thus the sage, having undergone great hardship, should not be spoken to by a brāhmaṇa; therefore, it should not be told to a person of lower caste. (13-10-60)
वर्जयेदुपदेशं च सदैव ब्राह्मणो नृप। उपदेशं हि कुर्वाणो द्विजः कृच्छ्रमवाप्नुयात् ॥१३-१०-६१॥
O king, a brāhmaṇa should always avoid giving instruction. For a twice-born who gives instruction indeed may encounter difficulty. (13-10-61)
एषितव्यं सदा वाचा नृपेण द्विजसत्तमात्। न प्रवक्तव्यमिह हि किञ्चिद्वर्णावरे जने ॥१३-१०-६२॥
The king should always seek advice by words from the best among the twice-born; nothing at all should be spoken here to a person of the lowest class. (13-10-62)
ब्राह्मणाः क्षत्रिया वैश्यास्त्रयो वर्णा द्विजातयः। एतेषु कथयन्राजन्ब्राह्मणो न प्रदुष्यति ॥१३-१०-६३॥
O king, among the three twice-born classes—Brāhmaṇas, Kṣatriyas, and Vaiśyas—when speaking of these, the Brāhmaṇa does not become corrupted. (13-10-63)
तस्मात्सद्भिर्न वक्तव्यं कस्यचित्किञ्चिदग्रतः। सूक्ष्मा गतिर्हि धर्मस्य दुर्ज्ञेया ह्यकृतात्मभिः ॥१३-१०-६४॥
Therefore, the good should not speak anything in front of anyone. The path of dharma is subtle and indeed difficult to know for those whose self is not mastered. (13-10-64)
तस्मान्मौनानि मुनयो दीक्षां कुर्वन्ति चादृताः। दुरुक्तस्य भयाद्राजन्नानुभाषन्ति किञ्चन ॥१३-१०-६५॥
Therefore, O king, the sages respectfully undertake vows of silence and initiation; out of fear of harsh words, they do not speak anything. (13-10-65)
धार्मिका गुणसम्पन्नाः सत्यार्जवपरायणाः। दुरुक्तवाचाभिहताः प्राप्नुवन्तीह दुष्कृतम् ॥१३-१०-६६॥
The righteous, virtuous, and truth-loving are afflicted by harsh words and thus suffer evil consequences here. (13-10-66)
उपदेशो न कर्तव्यः कदाचिदपि कस्यचित्। उपदेशाद्धि तत्पापं ब्राह्मणः समवाप्नुयात् ॥१३-१०-६७॥
Instruction should never be given to anyone at any time. For by giving instruction, indeed, a brāhmaṇa may incur that sin. (13-10-67)
विमृश्य तस्मात्प्राज्ञेन वक्तव्यं धर्ममिच्छता। सत्यानृतेन हि कृत उपदेशो हिनस्ति वै ॥१३-१०-६८॥
Therefore, having considered, a wise person who desires dharma should speak. For instruction given with both truth and untruth indeed truly destroys. (13-10-68)
वक्तव्यमिह पृष्टेन विनिश्चित्य विपर्ययम्। स चोपदेशः कर्तव्यो येन धर्ममवाप्नुयात् ॥१३-१०-६९॥
Here, one should speak, after ascertaining the error, to the questioner; and that instruction should be given by which righteousness may be attained. (13-10-69)
एतत्ते सर्वमाख्यातमुपदेशे कृते सति। महान्क्लेशो हि भवति तस्मान्नोपदिशेत्क्वचित् ॥१३-१०-७०॥
All this has been told to you; when instruction has been given, great trouble indeed arises; therefore, one should not instruct anywhere. (13-10-70)
