13.010
Prohibition of instructing the base person.
Yudhiṣṭhira said.
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)
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)
Bhishma said.
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)
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)
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)
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)
A beautiful, flower-filled forest, resounding with the presence of Siddhas and Charanas, was adorned and filled with many ascetics. (13-10-7)
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)
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)
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)
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)
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)
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)
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)
The head of the family said.
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)
Bhishma said.
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)
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)
He performed anointings and observances in the shrines of the deities, made offerings, performed oblations, and also worshipped the deity. (13-10-18)
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)
He honored the guests who had arrived, as was proper. In this way, indeed, a very long time passed for him. (13-10-20)
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)
After speaking favorable words properly, he inquired. The sage, endowed with supreme brilliance, righteousness, and controlled senses, (13-10-22)
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)
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)
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)
Then, O bull among the Bharatas, he brought together sacred grasses, wild plants, herbs, a purifier, a seat, and a mat. (13-10-26)
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)
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.
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)
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)
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)
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)
Thus, Śūdra and Muni, both of whom were born there, gradually grew and both became skilled in knowledge. (13-10-33)
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)
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)
He, having installed him as priest, lived happily, O best of the Bharatas, ruling the kingdom righteously and protecting his subjects. (13-10-36)
During the auspicious proclamation and always in righteous acts, the king, having seen the priest, repeatedly smiled and laughed. (13-10-37)
In this way, O king, he repeatedly mocked the priest. (13-10-37)
But having observed the king, who was repeatedly smiling arrogantly, the priest, upon constantly seeing this, became filled with anger. (13-10-38)
Then, in the empty hall, the priest, together with the king, entertained him with agreeable stories and delighted the king. (13-10-39)
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)
The king said.
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)
The family priest said.
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)
Bhishma said.
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)
The family priest said.
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)
O king, my mind indeed becomes ashamed by your laughter; being cursed by desire, you should not speak otherwise. (13-10-45)
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)
The king said.
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)
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)
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)
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)
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)
Indeed, this fruit has been obtained by you through instruction for my sake. (13-10-51)
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)
Because of reversal, my mind is tormented by anger. Remembering your birth, I therefore smile at you indeed. (13-10-53)
Thus, your fierce austerity has indeed been destroyed by instruction; having abandoned the priesthood, you should strive for rebirth. (13-10-54)
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)
Bhishma said.
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)
After performing austerities as prescribed, the best of the twice-born then visited holy places and indeed gave various gifts. (13-10-57)
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)
Then, O best of kings, the brāhmaṇa attained supreme perfection and became respected by all the hermitage-dwellers in their hermitage. (13-10-59)
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)
O king, a brāhmaṇa should always avoid giving instruction. For a twice-born who gives instruction indeed may encounter difficulty. (13-10-61)
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)
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)
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)
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)
The righteous, virtuous, and truth-loving are afflicted by harsh words and thus suffer evil consequences here. (13-10-66)
Instruction should never be given to anyone at any time. For by giving instruction, indeed, a brāhmaṇa may incur that sin. (13-10-67)
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)
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)
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)
