13.010
nīcasyopadeśaniṣedhaḥ
Prohibition of instructing the base person.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
mitrasauhṛdabāvena upadeśaṃ karoti yaḥ। jātyāvarasya rājarṣe doṣas tasya bhaven na vā ॥13-10-1॥
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)
etadicchāmi tattvena vyākhyātuṃ vai pitāmaha। sūkṣmā gatirhi dharmasya yatra muhyanti mānavāḥ ॥13-10-2॥
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)
bhīṣma uvāca॥
Bhishma said.
atra te vartayiṣyāmi śṛṇu rājanyathāgamam। ṛṣīṇāṃ vadatāṃ pūrvaṃ śrutam āsīd yathā mayā ॥13-10-3॥
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)
upadeśo na kartavyo jātihīnasya kasyacit। upadeśe mahāndoṣa upādhyāyasya bhāṣyate ॥13-10-4॥
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)
nidarśanam idaṁ rājan śṛṇu me bharatarṣabha। duruktavacane rājan yathā pūrvaṁ yudhiṣṭhira ॥ brahmāśramapade vṛttaṁ pārśve himavataḥ śubhe ॥13-10-5॥
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)
tatrāśramapadaṃ puṇyaṃ nānāvṛkṣagaṇāyutam। bahugulmalatākīrṇaṃ mṛgadvijaniṣevitam ॥13-10-6॥
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)
siddhacāraṇasaṅghuṣṭaṃ ramyaṃ puṣpitakānanam। vratibhirbahubhiḥ kīrṇaṃ tāpasairupaśobhitam ॥13-10-7॥
A beautiful, flower-filled forest, resounding with the presence of Siddhas and Charanas, was adorned and filled with many ascetics. (13-10-7)
brāhmaṇaiś ca mahābhāgaiḥ sūryajvalanasaṃnibhaiḥ। niyamavratasampannaiḥ samākīrṇaṃ tapasvibhiḥ ॥ dīkṣitair bharataśreṣṭha yatāhāraiḥ kṛtātmabhiḥ ॥13-10-8॥
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)
vedādhyayanaghoṣaiś ca nāditaṃ bharatarṣabha। vālakhilyaiś ca bahubhir yatibhiś ca niṣevitam ॥13-10-9॥
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)
tatra kaścit samutsāhaṃ kṛtvā śūdro dayānvitaḥ। āgato hy āśramapadaṃ pūjitaś ca tapasvibhiḥ ॥13-10-10॥
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)
tāṃs tu dṛṣṭvā munigaṇān devakalpān mahaujasaḥ। vahato vividhā dīkṣāḥ samprahṛṣyata bhārata ॥13-10-11॥
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)
athāsya buddhir abhavat tapasyē bharatarṣabha। tatō'bravīt kulapatiṁ pādau saṅgṛhya bhārata ॥13-10-12॥
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)
bhavatprasādād icchāmi dharmaṃ cartuṃ dvijarṣabha। tan māṃ tvaṃ bhagavan vaktuṃ pravrājayitum arhasi ॥13-10-13॥
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)
varṇāvaro'haṁ bhagavañśūdro jātyāsmi sattama। śuśrūṣāṁ kartumicchāmi prapannāya prasīda me ॥13-10-14॥
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)
kulapatir uvāca॥
The head of the family said.
na śakyam iha śūdreṇa liṅgam āśritya vartitum। āsyatāṃ yadi te buddhiḥ śuśrūṣā-nirataḥ bhava॥13-10-15॥
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)
bhīṣma uvāca॥
Bhishma said.
evam-uktas tu muninā sa śūdro'cintayan nṛpa। katham atra mayā kāryaṃ śraddhā dharme parā ca me ॥ vijñātam evaṃ bhavatu kariṣye priyam ātmanaḥ ॥13-10-16॥
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)
gatvāśramapadāddūramuṭajaṃ kṛtavāṃstu saḥ। tatra vediṃ ca bhūmiṃ ca devatāyatanāni ca ॥ niveśya bharataśreṣṭha niyamastho'bhavatsukham ॥13-10-17॥
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)
abhiṣekāṁś ca niyamān devatāyataneṣu ca। baliṁ ca kṛtvā hutvā ca devatāṁ cāpy apūjayat ॥13-10-18॥
He performed anointings and observances in the shrines of the deities, made offerings, performed oblations, and also worshipped the deity. (13-10-18)
saṅkalpaniyamopetaḥ phalāhāro jitendriyaḥ। nityaṃ saṃnihitābhiśca oṣadhībhiḥ phalaistathā ॥13-10-19॥
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)
atithīn pūjayāmāsa yathāvat samupāgatān। evaṃ hi sumahān kālo vyatyakrāmatsa tasya vai ॥13-10-20॥
He honored the guests who had arrived, as was proper. In this way, indeed, a very long time passed for him. (13-10-20)
athāsya munir āgacchat saṅgatyā vai tam āśramam। sampūjya svāgatena ṛṣiṃ vidhivat paryatoṣayat ॥13-10-21॥
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)
anukūlāḥ kathāḥ kṛtvā yathāvat paryapṛcchata। ṛṣiḥ paramatejasvī dharmātmā saṃyatendriyaḥ ॥13-10-22॥
After speaking favorable words properly, he inquired. The sage, endowed with supreme brilliance, righteousness, and controlled senses, (13-10-22)
evaṃ sa bahuśas tasya śūdrasya bharatarṣabha। so'gacchad āśramam ṛṣiḥ śūdraṃ draṣṭuṃ nararṣabha ॥13-10-23॥
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)
atha taṃ tāpasaṃ śūdraḥ so'bravīdbharatarṣabha। pitṛkāryaṃ kariṣyāmi tatra me'nugrahaṃ kuru ॥13-10-24॥
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)
bāḍhamityeva taṃ vipra uvāca bharatarṣabha। śucirbhūtvā sa śūdrastu tasyarṣeḥ pādyamānayat ॥13-10-25॥
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)
atha darbham̐ś ca vanyāś ca oṣadhīr bharatarṣabha। pavitram āsanaṃ caiva bṛsīṃ ca samupānayat ॥13-10-26॥
Then, O bull among the Bharatas, he brought together sacred grasses, wild plants, herbs, a purifier, a seat, and a mat. (13-10-26)
atha dakṣiṇam āvṛtya bṛsīṃ paramaśīrṣikām। kṛtām anyāyataḥ dṛṣṭvā tataḥ tam ṛṣiḥ abravīt॥13-10-27॥
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)
kuruṣvaitāṃ pūrvaśīrṣāṃ bhava codaṅmukhaḥ śuciḥ। sa ca tatkṛtavāñśūdraḥ sarvaṃ yadṛṣirabravīt ॥13-10-28॥
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.
yathopadiṣṭaṃ medhāvī darbhādīṃstānyathātatham। havyakavyavidhiṃ kṛtsnamuktaṃ tena tapasvinā ॥13-10-29॥
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)
ṛṣiṇā pitṛkārye ca sa ca dharmapathe sthitaḥ। pitṛkārye kṛte cāpi visṛṣṭaḥ sa jagāma ha ॥13-10-30॥
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)
atha dīrghasya kālasya sa tapyañśūdratāpasaḥ। vane pañcatvam agamat sukṛtena ca tena vai ॥ ajāyata mahārājarājavaṃśe mahādyutiḥ ॥13-10-31॥
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)
tathaiva sa ṛṣistāta kāladharmam avāpya ha। purohitakule vipra ājāto bharatarṣabha ॥13-10-32॥
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)
evaṃ tau tatra sambhūtāvubhau śūdramunī tadā। krameṇa vardhitau cāpi vidyāsu kuśalāvubhau ॥13-10-33॥
Thus, Śūdra and Muni, both of whom were born there, gradually grew and both became skilled in knowledge. (13-10-33)
atharvavede vede ca babhūvarṣiḥ suniścitaḥ। kalpaprayoge cotpanne jyotiṣe ca paraṃ gataḥ॥ sakhye cāpi parā prītistayoścāpi vyavardhata॥13-10-34॥
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)
pitary uparate cāpi kṛtaśaucaḥ sa bhārata। abhiṣiktaḥ prakṛtibhī rājaputraḥ sa pārthivaḥ ॥ abhiṣiktena sa ṛṣir abhiṣiktaḥ purohitaḥ ॥13-10-35॥
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)
sa taṃ purodhāya sukham avasad bharatarṣabha। rājyaṃ śaśāsa dharmeṇa prajāś ca paripālayan ॥13-10-36॥
He, having installed him as priest, lived happily, O best of the Bharatas, ruling the kingdom righteously and protecting his subjects. (13-10-36)
puṇyāhavācane nityaṃ dharmakāryeṣu cāsakṛt। utsmayan prāhasac cāpi dṛṣṭvā rājā purohitam ॥13-10-37॥
During the auspicious proclamation and always in righteous acts, the king, having seen the priest, repeatedly smiled and laughed. (13-10-37)
evaṃ sa bahuśo rājan purodhasam upāhasat ॥13-10-37॥
In this way, O king, he repeatedly mocked the priest. (13-10-37)
lakṣayitvā purodhāstu bahuśastaṃ narādhipam। utsmayantaṃ ca satataṃ dṛṣṭvāsau manyumānabhūt ॥13-10-38॥
But having observed the king, who was repeatedly smiling arrogantly, the priest, upon constantly seeing this, became filled with anger. (13-10-38)
atha śūnye purodhāstu saha rājñā samāgataḥ। kathābhiranukūlābhī rājānamabhirāmayat ॥13-10-39॥
Then, in the empty hall, the priest, together with the king, entertained him with agreeable stories and delighted the king. (13-10-39)
tato'bravīn narendraṃ sa purodhā bharatarṣabha। varam icchāmy ahaṃ tv ekaṃ tvayā dattaṃ mahādyute ॥13-10-40॥
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)
rājovāca॥
The king said.
varāṇāṃ te śataṃ dadyāṃ kimutaikaṃ dvijottama। snehācca bahumānācca nāstyadeyaṃ hi me tava ॥13-10-41॥
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)
purohita uvāca॥
The family priest said.
ekaṃ vai varam icchāmi yadi tuṣṭo'si pārthiva। yad dadāsi mahārāja satyaṃ tad vada mā anṛtam ॥13-10-42॥
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)
bhīṣma uvāca॥
Bhishma said.
bāḍhamityeva taṃ rājā pratyuvāca yudhiṣṭhira। yadi jñāsyāmi vakṣyāmi ajānanna tu saṃvade ॥13-10-43॥
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)
purohita uvāca॥
The family priest said.
puṇyāhavācane nityaṃ dharmakṛtyeṣu cāsakṛt। śāntihomeṣu ca sadā kiṃ tvaṃ hasasi vīkṣya mām ॥13-10-44॥
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)
savrīḍaṃ vai bhavati hi mano me hasatā tvayā। kāmayā śāpito rājann anyathā vaktum arhasi ॥13-10-45॥
O king, my mind indeed becomes ashamed by your laughter; being cursed by desire, you should not speak otherwise. (13-10-45)
bhāvyaṃ hi kāraṇenātra na te hāsyamakāraṇam। kautūhalaṃ me subhṛśaṃ tattvena kathayasva me ॥13-10-46॥
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)
rājovāca॥
The king said.
evam-ukte tvayā vipra yad-avācyaṃ bhaved-api। avaśyam-eva vaktavyaṃ śṛṇuṣvaikamanā dvija ॥13-10-47॥
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)
pūrvadehe yathā vṛttaṃ tannibodha dvijottama। jātiṃ smarāmyahaṃ brahmannavadhānena me śṛṇu ॥13-10-48॥
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)
śūdro'ham abhavaṁ pūrvaṁ tāpaso bhṛśasaṁyutaḥ। ṛṣir ugratapās tvaṁ ca tadābhūr dvijasattama ॥13-10-49॥
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)
prīyatā hi tadā brahman mamānugrahabuddhinā। pitṛkārye tvayā pūrvam upadeśaḥ kṛto'nagha ॥ bṛsyāṃ darbheṣu havye ca kavye ca munisattama ॥13-10-50॥
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)
etena karmadoṣeṇa purodhāstvamajāyathāḥ। ahaṃ rājā ca viprendra paśya kālasya paryayam ॥13-10-51॥
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)
matkṛte hyupadeśena tvayā prāptamidaṃ phalam ॥13-10-51॥
Indeed, this fruit has been obtained by you through instruction for my sake. (13-10-51)
etasmātkāraṇādbrahmanprahase tvāṃ dvijottama। na tvāṃ paribhavanbrahmanprahasāmi gururbhavān ॥13-10-52॥
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)
viparyayeṇa me manyus tena santapyate manaḥ. jātiṃ smarāmy ahaṃ tubhyam atas tvāṃ prahasāmi vai ॥13-10-53॥
Because of reversal, my mind is tormented by anger. Remembering your birth, I therefore smile at you indeed. (13-10-53)
evaṁ tavograṁ hi tapa upadeśena nāśitam। purohitatvam utsṛjya yatasva tvaṁ punarbhave ॥13-10-54॥
Thus, your fierce austerity has indeed been destroyed by instruction; having abandoned the priesthood, you should strive for rebirth. (13-10-54)
itastvamadhamāmanyāṃ mā yoniṃ prāpsyase dvija। gṛhyatāṃ draviṇaṃ vipra pūtātmā bhava sattama ॥13-10-55॥
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)
bhīṣma uvāca॥
Bhishma said.
tato visṛṣṭo rājñā tu vipro dānānyanekasaḥ। brāhmaṇebhyo dadau vittaṃ bhūmiṃ grāmāṃś ca sarvaśaḥ ॥13-10-56॥
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)
kṛcchrāṇi cīrtvā ca tato yathoktāni dvijottamaḥ। tīrthāni cābhigatvā vai dānāni vividhāni ca ॥13-10-57॥
After performing austerities as prescribed, the best of the twice-born then visited holy places and indeed gave various gifts. (13-10-57)
dattvā gāś caiva viprāṇāṃ pūtātmā so 'bhavad dvijaḥ। tam eva cāśramaṃ gatvā cacāra vipulaṃ tapaḥ ॥13-10-58॥
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)
tataḥ siddhiṃ parāṃ prāpto brāhmaṇo rājasattama। saṃmataś cābhavat teṣām āśrame'śramavāsinām ॥13-10-59॥
Then, O best of kings, the brāhmaṇa attained supreme perfection and became respected by all the hermitage-dwellers in their hermitage. (13-10-59)
evaṃ prāpto mahatkṛcchram ṛṣiḥ sa nṛpasattama। brāhmaṇena na vaktavyaṃ tasmād varṇāvare jane ॥13-10-60॥
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)
varjayed upadeśaṃ ca sadaiva brāhmaṇo nṛpa। upadeśaṃ hi kurvāṇo dvijaḥ kṛcchram avāpnuyāt ॥13-10-61॥
O king, a brāhmaṇa should always avoid giving instruction. For a twice-born who gives instruction indeed may encounter difficulty. (13-10-61)
eṣitavyaṃ sadā vācā nṛpeṇa dvijasattamāt। na pravaktavyam iha hi kiñcid varṇāvare jane ॥13-10-62॥
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)
brāhmaṇāḥ kṣatriyā vaiśyāstrayo varṇā dvijātayaḥ। eteṣu kathayanrājanbrāhmaṇo na praduṣyati ॥13-10-63॥
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)
tasmātsadbhir na vaktavyaṃ kasyacit kiñcid agrataḥ। sūkṣmā gatir hi dharmasya durjñeyā hy akṛtātmabhiḥ ॥13-10-64॥
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)
tasmān maunāni munayo dīkṣāṃ kurvanti cādṛtāḥ। duruktasya bhayād rājan nānubhāṣanti kiñcana ॥13-10-65॥
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)
dhārmikā guṇasampannāḥ satyārjavaparāyaṇāḥ। duruktavācābhihatāḥ prāpnuvantīha duṣkṛtam ॥13-10-66॥
The righteous, virtuous, and truth-loving are afflicted by harsh words and thus suffer evil consequences here. (13-10-66)
upadeśo na kartavyaḥ kadācidapi kasyacit। upadeśāddhi tatpāpaṃ brāhmaṇaḥ samavāpnuyāt ॥13-10-67॥
Instruction should never be given to anyone at any time. For by giving instruction, indeed, a brāhmaṇa may incur that sin. (13-10-67)
vimṛśya tasmāt prājñena vaktavyaṃ dharmam icchatā। satyānṛtena hi kṛta upadeśo hinasti vai ॥13-10-68॥
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)
vaktavyam iha pṛṣṭena viniścitya viparyayam। sa copadeśaḥ kartavyo yena dharmam avāpnuyāt ॥13-10-69॥
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)
etat te sarvam ākhyātam upadeśe kṛte sati। mahān kleśaḥ hi bhavati tasmāt na upadiśet kvacit ॥13-10-70॥
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)
