युधिष्ठिर उवाच व्याख्याता राजधर्मेण वृत्तिरापत्सु भारत। कथं स्विद् वैश्यधर्मेण संजीवेद् ब्राह्मणो न वा॥
Yudhishthira said "It is said that in seasons of distress a Brahmana may support himself by following Kshatriya duties. But can be, however, at any time, maintain himself by following the duties of the Vaishyas?”
भीष्म उवाच अशक्तः क्षत्रधर्मेण वैश्यधर्मेण वर्तयेत्। कृषिगोरक्ष्यमास्थाय व्यसने वृत्तिसंक्षये॥
"When a Brahmana loses his means of livelihood and is visited by distress, he may certainly act like a Vaishya and derive his support by agriculture and tending cattle, if, of course, he is not capable to perform Kshatriya duties.'
युधिष्ठिर उवाच कानि पण्यानि विक्रीय स्वर्गलोकान्न हीयते। ब्राह्मणो वैश्यधर्मेण वर्तयन् भरतर्षभ।॥
Yudhishthira said "If a Brahmana, O foremost of Bharata's race, follows the duties of a Vaishya, what articles may he sell without losing his chance of attaining heaven?"
भीष्म उवाच सुरा लवणमित्येव तिलान् केसरिणः पशून्। वृषभान् मधुमांसं च कृतान्नं च युधिष्ठिर॥ सर्वास्ववस्थास्वेतानि ब्राह्मणः परिवर्जयेत्। एतेषां विक्रयात् तात ब्राह्मणो नरकं व्रजेत्॥
Bhishma said 'A Brahmana must not sell wines, salt, sesamum seeds, animals having manes, bulls, honey, meat and cooked food, O Yudhishthira, under any circumstances. A Brahmana, by selling these, would go to hell.
अजोऽग्निर्वरुणो मेषः सूर्योऽश्वः पृथिवी विराट्। धेनुर्यज्ञश्च सोमश्च न विक्रेयाः कथंचन॥
A Brahmana, by selling a goat, commits the sin of selling the god of fire; by selling a sheep, the sin of selling the god of water; by selling a horse, the sin of selling the sun-god; by selling cooked food, the sin of selling land; and by selling a cow, the sin of selling Sacrifices and the Soma juice. A Brahmana, therefore, must not sell these.
पक्वेनामस्य निमयं न प्रशंसन्ति साधवः। निमयेत् पक्वमामेन भोजनार्थाय भारत॥
The good do not speak highly of the purchase of uncooked food by giving cooked food in return. Uncooked food, however, may be given for procuring cooked food, O Bharata!
वयं सिद्धमशिष्यामो भवान् साधयतामिदम्। एवं संवीक्ष्य नियमेन्नाधर्मोऽस्ति कथंचन॥
We will eat this cooked food of you. You may cook these raw things (that we give in return). In such an agreement there is no sin.
अत्र ते वर्तयिष्यामि यथा धर्मः सनातनः। व्यवहारप्रवृत्तानां तन्निबोध युधिष्ठिर॥
Listen, O Yudhishthira, I shall describe to you the eternal practice, obtaining from days of yore, of persons conducting themselves according to approved usages.
भवतेऽहं ददानीदं भवानेतत् प्रयच्छतु। रुचितो वर्तते धर्मो न बलात् सम्प्रवर्तते॥
I give you this. Give me this other thing in exchange. Such an exchange is righteous. To take things by force, is sinful.
इत्येवं सम्प्रवर्तन्ते व्यवहाराः पुरातनाः। ऋषीणामितरेषां च साधु चैतदसंशयम्॥
Such is the old practice followed by the Rishis and others. Forsooth, this is righteous.' Yudhishthira said
युधिष्ठिर उवाच अथ तात यदा सर्वाः शस्त्रमाददते प्रजाः। व्युत्नामन्ति स्वधर्मेभ्यः क्षत्रस्य क्षीयते बलम्॥ राजा त्राता तु लोकस्य कथं च स्यात् परायणम्। एतन्मे संशयं ब्रूहि विस्तरेण नराधिप॥
“When, O sire, giving up their respective duties, all the castes take up arms against the king, then, of course, the power of the king suffers decrease. How would the king then become the protector and refuge of the people? Remove this doubt of mine, O king, by speaking to me fully." Bhishma said
भीष्म उवाच दानेन तपसा यज्ञैरद्रोहेण दमेन च। ब्राह्मणप्रमुखा वर्णाः क्षेममिच्छेयुरात्मनः॥
“By gifts, by penances, by sacrifices, by peacefulness, and by self-control, all the castes led by the Brahmanas should, on such occasions, seek their own behoof.
तेषां ये वेदबलिनस्तेऽभ्युत्थाय समन्ततः। राज्ञो बलं वर्धयेयुर्महेन्द्रस्येव देवताः॥
Those amongst them who are gifted with Vedic strength, should rise up on all sides and like the celestial empowering Indra contribute (by Vedic rites) to increase the strength of the king.
राज्ञोऽपि क्षीयमाणस्य ब्रह्मैवाहुः परायणम्। तस्माद् ब्रह्मबलेनैव समुत्थेयं विजानता॥
Brahmanas are said to be the refuge of the king while his power is gone. A wise king seeks the increase of his power by means of the power of the Brahmanas.
यदा भुवि जयो राजा क्षेमं राष्ट्रेऽभिसंदधेत्। तदा वर्णा यथाधर्मं निविशेयुः कथंचन॥
When the king, after acquiring victory, tries to re-establish peace, all the castes then follow their respective duties.
उन्मर्यादे प्रवृत्ते तु दस्युभिः संकरे कृते। सर्वे वर्णा न दुष्येयुः शस्त्रवन्तो युधिष्ठिर।॥
When robbers overcoming all restraints, lay waste the country, all the orders may take up arms. By doing so, they commit no sin, O Yudhishthira!'
युधिष्ठिर उवाच अथ चेत् सर्वतः क्षत्रं प्रदुष्येद् ब्राह्मणं प्रति। कस्तस्य ब्राह्मणस्त्राता को धर्मः किं परायणम्॥
Yudhishthira said “If all the Kshatriyas stand against the Brahmanas, who then will protect the Brahmanas and their Vedas? What then should be the duty of the Brahmanas and who will be their shelter?"
भीष्म उवाच तपसा ब्रह्मचर्येण शस्त्रेण च बलेन च। अमायया मायया च नियन्तव्यं तदा भवेत्॥
Bhishma said By penances, by Brahmacharya, by weapons, and by (physical) power, applied with or without the help of deceit, the Kshatriyas should be vanquished.
क्षत्रियस्यातिवृत्तस्य ब्राह्मणेषु विशेषतः। ब्रह्मैव संनियन्तृ स्यात् क्षत्रं हि ब्रह्मसम्भवम्॥
If the Kshatriya misbehaves himself, especially towards Brahmanas, the Vedas themselves will put them down. The Kshatriyas have originated from the Brahmanas.
अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम्। तेषां सर्वत्रगं तेः स्वासु योनिषु शाम्यति॥
Fire has originated water; the Kshatriya, from the Brahmana; and iron, from stone. The power of fire, the Kshatriya, and iron, are irresistible. But when these conflict with their sources, their force becomes neutralised.
यदा छिनत्त्ययोऽश्मानग्निश्चापोऽभिगच्छति। क्षत्रं च ब्राह्मणं द्वेशि तदा नश्यन्ति ते त्रयः॥
When iron strikes against stone, or fire fights with water, or the Kshatriya stands against the Brahmana, then the strength of each of those three is destroyed.
तस्माद् ब्रह्मणि शाम्यन्ति क्षत्रियाणां युधिष्ठिर। समुदीर्णान्यजेयानि तेजांसि च बलानि च॥ ब्रह्मवीर्ये मृदुभूते क्षत्रवीर्ये च दुर्बले। दुष्टेषु सर्ववर्णेषु ब्राह्मणान् प्रति सर्वशः॥ ये तत्र युद्ध कुर्वन्ति त्यक्त्वा जीवितमात्मनः। ब्राह्मणान् परिरक्षन्तो धर्मामात्मानमेव च॥ मनस्विनो मन्युमन्तः पुण्य श्लोका भवन्ति ते। ब्राह्मणार्थं हि सर्वेषां शस्त्रग्रहणमिष्यते॥
Thus, O Yudhishthira, the energy and might of Kshatriya, however great and irresistible be, are destroyed as soon as they are directed against the Brahmanas. When the power of the Brahmanas becomes mild, when that of the Kshatriyas is weakened, when all men ill-treat the Brahmanas, those strong-minded persons, who moved by righteous indignation, then fight, casting off all fear of death, for protecting the Brahmanas. morality, and their own selves,-succeed in winning high regions of bliss hereafter. All persons should fight for the sake of Brahmanas.
अतिस्विष्टमधीतानां लोकानतितपस्विनाम्। अनाशनाग्न्योर्विशतां शूरा यान्ति परां गतिम्॥
Those brave, persons who fight for Brahmanas, acquire those happy regions in heaven which are reserved for persons who have always studied the Vedas with attention, who have practised the austerest of penances, and that have, after fasting, cast off their bodies into burning fires.
ब्राह्मणस्त्रिषु वर्णेषु शस्त्रं गृह्णन दुष्यति। एवमेवात्मनस्त्यागन्नान्यं धर्मं विदुर्जनाः॥
The Brahmana, by fighting for the three other castes, does not commit sin. People say that there is no higher duty then renouncing life under such circumstances.
तेभ्यो नमश्च भद्रं च ये शरीराणि जुह्वते। ब्रह्मद्विषो नियच्छन्तस्तेषां नोऽस्तु सलोकता। ब्रह्मलोकजितः स्वर्यान् वीरांस्तान् मनुरब्रवीत्।॥
I bow to them and blessed be they who thus renounce their lives while trying to punish the enemies of Brahmanas. Let us attain to that region which is reserved for them. Manu himself has said that those heroes go to the region of Brahman.
यथाश्वमेधावभृथे स्नाताः पूता भवन्त्युत। दुष्कृतस्य प्रणाशेन ततः शस्त्रहता रणे॥
As persons become freed off of all their sins by taking the final bath in a horse-sacrifice, so those who die by weapons while fighting wicked people are freed off of all their sins.
भवत्यधर्मो धर्मो हि धर्माधर्मावुभावपि। कारणाद् देशकालस्य देशकालः स तादृशः॥
Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time, Such is the power of place and time.
मैत्राः क्रूराणि कुर्वन्तो जयन्ति स्वर्गमुत्तमम्। धाः पापानि कुर्वाणा गच्छन्ति परमां गतिम्॥
The friends of humanity, by performing even acts of cruelty, have attained to exalted heaven. Pious Kshatriyas, by doing even sinful acts, to blessed ends.
ब्राह्मणस्त्रिषु कालेषु शस्त्रं गृह्णन्न दुष्यति। आत्मत्राणे वर्णदोषे दुर्दम्यनियमेषु च॥
The Brahmana, by fighting on these three occasions, does not commit sin, viz., for protecting himself, for compelling the other castes to follow their duties, and for punishing robbers,
युधिष्ठिर उवाच अभ्युस्थिते दस्युबले क्षत्रार्थे वर्णसंकरे। सम्प्रमूढेषु वर्णेषु यद्यन्योऽभिभवेद् बली॥ ब्राह्मणो यदि वा वैश्यः शूद्रो वा राजसत्तम। दस्युभ्योऽथ प्रजा रक्षेद् दण्डं धर्मेण धारयन्॥ कार्यं कुर्यान्न वा कुर्यात् संवार्यो वा भवेन्न वा। तस्माच्छस्त्रं ग्रहीतव्यमन्यत्र क्षत्रबन्धुतः॥
Yudhishthira said If when robbers become powerful and an intermixture of the orders beings to take place on account of anarchy, and Kshatriyas become incapable, some powerful person except a Kshatriya seeks to put down those robbers for protecting the people, indeed, O best of kings, if that powerful person happens to be a Brahmana or a Vaishya or a Shudra, and if he succeeds in protecting the people by fairly holding the rod of punishment, is he justified in doing what he does, or is he restrained by the ordinances from accomplishing that duty? It seems that others, when the Kshatriyas are so incompetent, should take up arms.
भीष्म उवाच अपारे यो भवेत् पारमप्लवे यः प्लवो भवेत्। शूद्रो वा यदि वाप्यन्यः सर्वथा मानमर्हति॥
Bhishma said Be he a Shudra or be he the member of any other caste, he that becomes a raft on a raftless current, or a means of crossing where no means exist, forsooth, deserves every respect.
यमाश्रित्य नरा राजन् वर्तयेयुर्थथासुखम्। अनाथास्तप्यमानाश्च दस्युभिः परिपीडिताः॥ तमेव पूजयेयुस्ते प्रीत्या स्वमिव बान्धवम्। अभीरभीक्ष्णं कौरव्य कर्ता सन्मानमर्हति॥
That person, O king, depending upon whom helpless men, oppressed and made miserable by robbers, live happily, deserves to be adored by all as if he were a near relative. The person, O you of Kuru's race, that removes the fears of others, is worthy of every respect.
किं तैर्येऽनडुहो नोह्याः किं धेन्वा वाप्यदुग्धया। वन्ध्यया भार्यया कोऽर्थः कोऽर्थो राज्ञाप्यरक्षता॥
What use is there of bulls, that would not carry burdens, or of kine that would not give milk, or of a wife who is barren? Likewise, what need is there for a king who is not capable to grant protection?
यथा दारुमयो हस्ती यथा चर्ममयो मृगः। यथा ह्यनथः षण्ढो वा पार्थ क्षेत्रं यथोषरम्॥ एवं विप्रोऽनधीयानो राजा यश्च न रक्षिता। मेघो न वर्षते यश्च सर्वथा ते निरर्थकाः॥
As an elephant made of wood, or a deer made of leather, as a person without riches, or one that is a eunuch, or a field which is barren, even so is a Brahmana who is void of Vedic learning and a king incapable of giving protection. Both of them are like a cloud that does not pour rain.
नित्यं यस्तु सतो रक्षेदसतश्च निवर्तयेत्। स एव राजा कर्तव्यस्तेन सर्वमिदं धृतम्॥
That person who always protects the good and checks the wicked, deserves to become a king and to govern the world.'