Mahabharata — Volume VII (Dutt edition) — Chapter 73
MBh 7 73.1
भीष्म उवाच राज्ञा पुरोहितः कार्यो भवेद् विद्वान् बहुश्रुतः। उभौ समीक्ष्य धर्मार्थावप्रमेयावनन्तरम्॥
bhīṣma uvāca rājñā purohitaḥ kāryo bhaved vidvān bahuśrutaḥ| ubhau samīkṣya dharmārthāvaprameyāvanantaram||
Bhishma said The king, observing both religious merit and profit which are very intricate, should, forthwith, appoint a priest learned and acquainted intimately with the Vedas and the (other) scriptures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.2
धर्मात्मा मन्त्रविद् येषां राज्ञां राजन् पुरोहितः। राजा चैवंगुणो येषां कुशलं तेषु सर्वशः॥
dharmātmā mantravid yeṣāṃ rājñāṃ rājan purohitaḥ| rājā caivaṃguṇo yeṣāṃ kuśalaṃ teṣu sarvaśaḥ||
Those kings, who have priests, who are pious and conversant with policy, and are possessed of good attributes, enjoy prosperity everywhere.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.3
उभौ प्रजा वर्धयतो देवान् सर्वान् सुतान् पितृन्। भवेयातां स्थितौ धर्मे श्रद्धेयौ सुतपस्विनौ॥
ubhau prajā vardhayato devān sarvān sutān pitṛn| bhaveyātāṃ sthitau dharme śraddheyau sutapasvinau||
Both the priest and the king should have such qualities as arrest honour, and should observe the vows and penances. They would then succeed in supporting the subjects, the deities. the Pitris, and the children.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.4
परस्परस्य सुहृदौ विहितौ समचेतसौ। ब्रह्मक्षत्रस्य सम्मानात् प्रजा सुखमवाप्नुयात्॥
parasparasya suhṛdau vihitau samacetasau| brahmakṣatrasya sammānāt prajā sukhamavāpnuyāt||
It is laid down that they should have similar hearts and should be each other's friends. For such friendship between Brahmana and Kshatriya, the subjects become happy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.5
विमाननात् तयोरेव प्रजा नश्येयुरेव हि। ब्रह्मक्षत्रं हि सर्वेषां वर्णानां मूलमुच्यते॥
vimānanāt tayoreva prajā naśyeyureva hi| brahmakṣatraṃ hi sarveṣāṃ varṇānāṃ mūlamucyate||
If they do not respect each other, destruction would befall the people. The Brahmana and the Kshatriya are said to be the creators of all men.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.6
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। ऐलकश्यपसंवादं तन्निबोध युधिष्ठिर॥
atrāpyudāharantīmamitihāsaṃ purātanam| ailakaśyapasaṃvādaṃ tannibodha yudhiṣṭhira||
Regarding it is cited the old story about the discourse between Aila's son and Kashyapa. Listen to it, О Yudhishthira.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.7
ऐल उवाच यदा हि ब्रह्म प्रजहाति क्षत्रं क्षत्रं यदा वा प्रजहाति ब्रह्मा अन्वरबलं कतमेऽस्मिन्भजन्ते तथा वर्णाः कतमेऽस्मिन् ध्रियन्ते॥
aila uvāca yadā hi brahma prajahāti kṣatraṃ kṣatraṃ yadā vā prajahāti brahmā anvarabalaṃ katame'sminbhajante tathā varṇāḥ katame'smin dhriyante||
Aila's son said When the Brahmana forsakes the Kshatriya or the Kshatriya forsakes the Brahmana, who amongst them should be considered superior, and upon whom would the other orders depend and maintain themselves?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.8
कश्यप उवाच विद्धं राष्ट्र क्षत्रियस्य भवति। ब्रह्मक्षत्रं यत्र विरुद्ध्यतीह। अन्वग्बलं दस्यवस्तद्भजन्ते तथा वर्णं तत्र विदन्ति सन्तः॥
kaśyapa uvāca viddhaṃ rāṣṭra kṣatriyasya bhavati| brahmakṣatraṃ yatra viruddhyatīha| anvagbalaṃ dasyavastadbhajante tathā varṇaṃ tatra vidanti santaḥ||
Kashyapa said Ruin befalls the kingdom of the Kshatriya when the Brahmana and Kshatriya fight with each other. Robbers attack that kingdom in which anarchy reigns and all good men regard the king as a Mlechchha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.9
नैषां ब्रह्म च वर्धते नोत पुत्रा न गर्गरो मथ्यते नो यजन्ते। नैषां पुत्रा वेदमधीयते च यदा ब्रह्म क्षत्रियाः संत्यजन्ति॥
naiṣāṃ brahma ca vardhate nota putrā na gargaro mathyate no yajante| naiṣāṃ putrā vedamadhīyate ca yadā brahma kṣatriyāḥ saṃtyajanti||
Their oxen do not thrive, nor do their children. Their pots (of milk) are not churned, and no sacrifices are celebrated there. The children do not study the Vedas in kingdoms where Brahmanas forsake Kshatriyas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.10
नैषामर्थो वर्धते जातु गेहे नाधीयते सुप्रजा नो यजन्ते। अपध्वस्ता दस्यु ताः भवन्ति ये ब्राह्मणान् क्षत्रियाः संत्यजन्ति॥
naiṣāmartho vardhate jātu gehe nādhīyate suprajā no yajante| apadhvastā dasyu tāḥ bhavanti ye brāhmaṇān kṣatriyāḥ saṃtyajanti||
In their houses wealth does not multiply. There children do not become good and do not read the scriptures and celebrate sacrifices. Those Kshatriyas that forsake the Brahmanas become impure in blood.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.11
एतौ हि नित्यं संयुक्तावितरेतरधारणे। क्षत्रं वै ब्रह्मणो योनिोनिः क्षत्रस्य वै द्विजाः॥
etau hi nityaṃ saṃyuktāvitaretaradhāraṇe| kṣatraṃ vai brahmaṇo yonioniḥ kṣatrasya vai dvijāḥ||
The Brahmana and the Kshatriya are connected with each other by nature, and each protects the other. The Kshatriya is the root of the Brahmana's advancement and the Brahmana is the root of the Kshatriya's advancement.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.12
उभावेतौ नित्यमभिप्रपन्नौ सम्प्रापतुर्महतीं सम्प्रतिष्ठाम्! तयोः संधिर्भिद्यते चेत् पुराण स्ततः सर्वं भवति हि सम्प्रमूढम्॥
ubhāvetau nityamabhiprapannau samprāpaturmahatīṃ sampratiṣṭhām! tayoḥ saṃdhirbhidyate cet purāṇa stataḥ sarvaṃ bhavati hi sampramūḍham||
When each helps the other, both enjoy great prosperity. If their friendship, existing from days of yore, is snapped anarchy prevails everywhere.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.13
नात्र पारं लभते पारगामी महागाधे गौरिव सम्प्रपन्ना। चातुर्वण्र्यं भवति हि सम्प्रमूढं प्रजास्ततः क्षयसंस्था भवन्ति॥
nātra pāraṃ labhate pāragāmī mahāgādhe gauriva samprapannā| cāturvaṇryaṃ bhavati hi sampramūḍhaṃ prajāstataḥ kṣayasaṃsthā bhavanti||
No person, desirous of crossing the ocean of life, succeeds in his attempts like a small boat floating on the bosom of the sea. The four orders of men become confounded and meet with destruction,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.14
ब्रह्मवृक्षो रक्ष्यमाणो मधु हेम च वर्षति। अरक्ष्यमाण: सततमश्रु पापं च वर्षति॥
brahmavṛkṣo rakṣyamāṇo madhu hema ca varṣati| arakṣyamāṇa: satatamaśru pāpaṃ ca varṣati||
If the tree of a Brahmana is protected, it showers gold and honey. If on the other hand, it is not protected, it then showers tears and sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.15
न ब्रह्मचारी चरणादयेतो यदा ब्रह्म ब्रह्मणि त्राणमिच्छेत्। आश्चर्यतो वर्षति तत्र देव स्तत्राभीक्ष्णं दुःसहाश्चाविशन्ति॥
na brahmacārī caraṇādayeto yadā brahma brahmaṇi trāṇamicchet| āścaryato varṣati tatra deva statrābhīkṣṇaṃ duḥsahāścāviśanti||
When Brahmanas neglect the study of the Vedas and seek protection from the scriptures, then Indra does not pour rain in time and various sorts of calamities constantly assail the kingdom.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.16
स्त्रियं हत्वा ब्राह्मणं वापि पाप: सभायां यत्र लभतेऽनुवादम्। राज्ञः सकाशे न बिभेति चापि ततो भयं विद्यते क्षत्रियस्या॥
striyaṃ hatvā brāhmaṇaṃ vāpi pāpa: sabhāyāṃ yatra labhate'nuvādam| rājñaḥ sakāśe na bibheti cāpi tato bhayaṃ vidyate kṣatriyasyā||
When a sinful wretch, having killed a woman or a Brahmana, does not incur censure in assemblies of fellowmen and does not fear the king, then danger threatens the Kshatriya king.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.17
पापैः पापे क्रियमाणे हि चैल ततो रुद्रो जायते देव एषः। पापैः पापा: संजनयन्ति रुद्र ततः सर्वान् साध्वसाधून् हिनस्ति॥
pāpaiḥ pāpe kriyamāṇe hi caila tato rudro jāyate deva eṣaḥ| pāpaiḥ pāpā: saṃjanayanti rudra tataḥ sarvān sādhvasādhūn hinasti||
For the sins perpetrated by sinful men, the god Rudra appears in the kingdom. Indeed, the sinful by their sins invite that god of vengeance. He then kills all, the honest and the wicked alike.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.18
ऐल एवाच कुतो रुद्रः कीदृशो वापि रुद्रः सत्त्वैः सत्त्वं दृश्यते वध्यमानम्। एतत् सर्वं कश्यप मे प्रचक्ष्व कुतो रुद्रो जायते देव एषः॥
aila evāca kuto rudraḥ kīdṛśo vāpi rudraḥ sattvaiḥ sattvaṃ dṛśyate vadhyamānam| etat sarvaṃ kaśyapa me pracakṣva kuto rudro jāyate deva eṣaḥ||
Aila said Whence does Rudra originate? What also is his form? Creatures are seen to be destroyed by creatures. Tell me all this, O Kashyapa, Whence does the god Rudra originate.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.19
कश्यप उवाच आत्मा रुद्रो हृदयो मानवानां स्वं स्वं देहं परदेहं न हन्ति। वातोत्पातैः सदृशं रुद्रमार्ह र्देवैर्जीमूतैः सदृशं रूपमस्य॥
kaśyapa uvāca ātmā rudro hṛdayo mānavānāṃ svaṃ svaṃ dehaṃ paradehaṃ na hanti| vātotpātaiḥ sadṛśaṃ rudramārha rdevairjīmūtaiḥ sadṛśaṃ rūpamasya||
Kashyapa said Rudra exists in the hearts of men. He destroys the bodies themselves in which he lives as also the bodies of others. Rudra is like visitations of the sky and his form is like that of the wind-god.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.20
ऐल उवाच वातः परिवृणोति कर्थि न जीमूतो वर्षति नापि देवः। तथायुक्तो दृश्यते मानुषेषु कामद्वेषाद् बध्यते मुह्यते च॥ न वै
aila uvāca vātaḥ parivṛṇoti karthi na jīmūto varṣati nāpi devaḥ| tathāyukto dṛśyate mānuṣeṣu kāmadveṣād badhyate muhyate ca|| na vai
The Wind does not, by blowing, visible destroy men at all times, nor does Indra do so by purring rain. On the other hand, it is seen among men that they lose their senses and are killed through lust and malice.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.21
कश्यप उवाच यथैकगेहे जातवेदाः प्रदीप्तः कृत्स्नं ग्रामं दहते चत्वरं वा। विमोहनं कुरुते देव एष ततः सर्वं स्पृश्यते पुण्यपापैः॥
kaśyapa uvāca yathaikagehe jātavedāḥ pradīptaḥ kṛtsnaṃ grāmaṃ dahate catvaraṃ vā| vimohanaṃ kurute deva eṣa tataḥ sarvaṃ spṛśyate puṇyapāpaiḥ||
Kashyapa said, Fire burning in one house, burns a whole quarter or an entire village. Likewise this deity stupefies the senses of some one and then that stupefaction affects all, the honest and the wicked alike, without any distinction.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.22
ऐल उवाच यदि दण्डः स्पृशतेऽपुण्यपापं पापैः पापे क्रियमाणे विशेषात्। सुकृतं नाम कुर्याद् दुष्कृतं वा कस्य हेतोर्न कुर्यात्॥ कस्य हेतोः
aila uvāca yadi daṇḍaḥ spṛśate'puṇyapāpaṃ pāpaiḥ pāpe kriyamāṇe viśeṣāt| sukṛtaṃ nāma kuryād duṣkṛtaṃ vā kasya hetorna kuryāt|| kasya hetoḥ
Aila Said: If punishment affects all, viz., the honest and the wicked alike, on account of the sins committed by the sinful, why should men, in that case, perform acts that are meritorious? Indeed, why should they abstain from wicked acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.23
कश्यप उवाच असंत्यागात् पापकृतामपा स्तुल्यो दण्डः स्पृशते मिश्रभावात्। शुष्णा दह्यते मिश्रभार्वा न मिश्रः स्यात् पापकृद्भिः कथंचित्॥
kaśyapa uvāca asaṃtyāgāt pāpakṛtāmapā stulyo daṇḍaḥ spṛśate miśrabhāvāt| śuṣṇā dahyate miśrabhārvā na miśraḥ syāt pāpakṛdbhiḥ kathaṃcit||
By standing aloof from the sinful, one becomes pure and stainless. However, by being mixed with the sinful, the sinless are punished. Wet wood, if mixed with dry wood, is consumed by the fire for such mixture. The sinless, therefore, should never associate with the sinful.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.24
ऐल उवाच साध्वसाधून् धारयतीह भूमिः साध्वसाधूंस्तापयतीह सूर्यः। साध्वसाधूंश्चापि वातीह वायु रापस्तथा साध्वसाधून् पुनन्ति॥
aila uvāca sādhvasādhūn dhārayatīha bhūmiḥ sādhvasādhūṃstāpayatīha sūryaḥ| sādhvasādhūṃścāpi vātīha vāyu rāpastathā sādhvasādhūn punanti||
Aila said The Earth contains the honest and the wicked. The sun warms the honest and the wicked. The wind blows equally for them. Water cleanses them equally.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.25
कश्यप उवाच एवमस्मिन्वर्तते लोक एव नामुत्रं वर्तते राजपुत्र। प्रेत्यैतयोरन्तरावान्विशेषो यो वै पुण्यं चरते यश्च पापम्॥
kaśyapa uvāca evamasminvartate loka eva nāmutraṃ vartate rājaputra| pretyaitayorantarāvānviśeṣo yo vai puṇyaṃ carate yaśca pāpam||
Kashyapa said Such, indeed, is the course of this world, O prince. It is not so, however, in another world. In the other world, there is a great difference between the person that acts virtuously and him that acts sinfully.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.26
पुण्यस्य लोको मधुमान् घृतार्चि हिरण्यज्योतिरमृतस्य नाभिः। तत्र प्रेत्य मोदते ब्रह्मचारी न तत्र मृत्युर्न जरा नोत दुःखम्॥
puṇyasya loko madhumān ghṛtārci hiraṇyajyotiramṛtasya nābhiḥ| tatra pretya modate brahmacārī na tatra mṛtyurna jarā nota duḥkham||
The regions which virtuous men acquire are full of honey and the splendour of gold or of fire upon which clarified butter has been poured. They are compared to the navel of ambrosia. The meritorious person enjoys great happiness there. Death, decrepitude, and sorrow are not there.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.27
पापस्य लोको निरयोऽप्रकाशो नित्यं दुःखं शोकभूयिष्ठमेवा तत्रात्मानं शोचति पापकर्मा बह्वीः समाः प्रतपन्नपतिष्ठः॥
pāpasya loko nirayo'prakāśo nityaṃ duḥkhaṃ śokabhūyiṣṭhamevā tatrātmānaṃ śocati pāpakarmā bahvīḥ samāḥ pratapannapatiṣṭhaḥ||
The region for the sinful is hell. Darkness and constant pain are there, and it is full of sorrow. Sinking in infamy, the sinful man grieves for many years.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.28
मिथो भेदाब्राह्मणक्षत्रियाणां प्रजा दुःखं दुःसहं चाविशन्ति। एवं ज्ञात्वा कार्य एवेह नित्यं पुरोहितो नैकविद्यो नृपेणा॥
mitho bhedābrāhmaṇakṣatriyāṇāṃ prajā duḥkhaṃ duḥsahaṃ cāviśanti| evaṃ jñātvā kārya eveha nityaṃ purohito naikavidyo nṛpeṇā||
For a division between Brahmanas and Kshatriyas, numberless griefs assail the people. Knowing this, a king should appoint a (Brahmana) priest having experience and wide knowledge. owner
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.29
तं चैवान्वभिषिच्येत तथा धर्मो विधीयते। अग्रयो हि ब्राह्मणः प्रोक्तः सर्वस्यैवेह धर्मतः॥
taṃ caivānvabhiṣicyeta tathā dharmo vidhīyate| agrayo hi brāhmaṇaḥ proktaḥ sarvasyaiveha dharmataḥ||
A king should first engage the priest in his office, and then perform his own coronation. This has bean laid down in the scriptures. The ordinance declare that the Brahmana is the foremost of all creatures. Men who know the Vedas say that the Brahinana was created first.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.30
पूर्वं हि ब्राह्मणः सृष्टिरिति ब्रह्मविदो विदुः। ज्येष्ठेनाभिजनेनास्य प्राप्तं पूर्वं यदुत्तरम्॥
pūrvaṃ hi brāhmaṇaḥ sṛṣṭiriti brahmavido viduḥ| jyeṣṭhenābhijanenāsya prāptaṃ pūrvaṃ yaduttaram||
For the precedence of his birth, all things that are good in this world are in him, the Brahmana, who is the of best productions of the creation, is also for such precedence, worthy of the respect and the worship of all creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.31
तस्मान्यान्यश्च पूज्यश्च ब्राह्मणः प्रसृतागभुक्। सर्वं श्रेष्ठं विशिष्टं च निवेद्यं तस्य धर्मतः॥
tasmānyānyaśca pūjyaśca brāhmaṇaḥ prasṛtāgabhuk| sarvaṃ śreṣṭhaṃ viśiṣṭaṃ ca nivedyaṃ tasya dharmataḥ||
A king, however powerful, powerful, should according to the injunctions of the scriptures confer upon the Brahmana whatever is best and superior to all others,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 73.32
अवश्यमेव कर्तव्यं राज्ञा बलवतापि हि। ब्रह्म वर्धयति क्षत्रं क्षत्रतो ब्रह्म वर्धते। एवं राज्ञा विशेषेण पूज्या ब्राह्मणाः सदा॥
avaśyameva kartavyaṃ rājñā balavatāpi hi| brahma vardhayati kṣatraṃ kṣatrato brahma vardhate| evaṃ rājñā viśeṣeṇa pūjyā brāhmaṇāḥ sadā||
The Brahmana contributes to the advancement of the Kshatriya, Kshatriya, and the Kshatriya to that of the Brahmana. Brahmana should, therefore, be especially and always adored by kings.'
— tr. M.N. Dutt (1891–96) (public domain)