The Shudra Ascetic and the Priest Who Laughed

Verse 1 (13.31.1)

मित्रसौहार्दयोगेन उपदेशं करोति यः । जात्याऽधरस्य राजर्षे दोषस्तस्य भवेन्न वा ॥

mitrasauhārdayogena upadeśaṃ karoti yaḥ | jātyā'dharasya rājarṣe doṣastasya bhavenna vā

If a man, out of friendship and goodwill, gives instruction to someone of lower birth, O royal sage, does fault attach to him or not?

Verse 2 (13.31.2)

एतदिच्छामि तत्त्वेन व्याख्यातुं वै पितामह । सूक्ष्मा गतिर्हि धर्मस्य यत्र मुह्यन्ति मानवाः ॥

etadicchāmi tattvena vyākhyātuṃ vai pitāmaha | sūkṣmā gatirhi dharmasya yatra muhyanti mānavāḥ

This I wish to have explained truly, grandsire; for the course of dharma is subtle, and men are bewildered by it.

Note on the text: Corrected धर्मस्यि → धर्मस्य (misprint in Wikisource; stray vowel sign; CE dharmasya).

Verse 3 (13.31.3)

अत्र ते वर्तयिष्यामि शृणु राजन्यथाक्रमम् । मदुक्तं वचनं राजन्यथान्यायं यथागमम् । ऋषीणां वदतां पूर्वं श्रुतमासीद्यथा पुरा ॥

atra te vartayiṣyāmi śṛṇu rājanyathākramam | maduktaṃ vacanaṃ rājanyathānyāyaṃ yathāgamam | ṛṣīṇāṃ vadatāṃ pūrvaṃ śrutamāsīdyathā purā

On this point I shall tell you, O king, in due order, what was heard long ago as the sages spoke. What I say, O king, accords with propriety and with the tradition.

Note on the text: Removed the stray backtick and quote marks around line 2. Line 1 = CE 13.10.3a; line 2 = CE star passage *0053_01 (printed after 13.10.3b: "duruktaṃ vacanaṃ rājan yathānyāyaṃ yathāgatam"), here worded differently (recension variant); line 3 = CE 13.10.3c.

Verse 4 (13.31.4)

उपदेशो न कर्तव्यो जातिहीनस्य कस्य चित् । उपदेशे महान्दोष उपाध्यायस्य भाष्यते ॥

upadeśo na kartavyo jātihīnasya kasya cit | upadeśe mahāndoṣa upādhyāyasya bhāṣyate

Instruction must not be given to anyone of low birth; great fault is said to fall on the teacher who gives it.

Verse 5 (13.31.5)

नाध्यापयेच्छूद्रमिह तथा नैव च याजयेत् । निदर्शनमिदं राजञ्शृणु मे भरतर्षभ ॥

nādhyāpayecchūdramiha tathā naiva ca yājayet | nidarśanamidaṃ rājañśṛṇu me bharatarṣabha

One should not teach a Shudra here, nor perform sacrifice for him. Hear, O best of the Bharatas, an illustration of this.

Note on the text: Removed the stray backtick and quote marks around line 1. Line 1 = CE star passage *0054_01 (printed after 13.10.4d: "nādhyāpayec chūdram iha tathā naiva ca yājayet"); line 2 = CE 13.10.5a.

Verse 6 (13.31.6)

दुरुक्तवचने राजन्यथापूर्वं युधिष्ठिर । ब्रह्माश्रमपदे वृत्तं पार्श्वे हिमवतः शुभे ॥

duruktavacane rājanyathāpūrvaṃ yudhiṣṭhira | brahmāśramapade vṛttaṃ pārśve himavataḥ śubhe

O Yudhishthira, here is what happened of old, in a matter of ill-judged words of instruction, in a hermitage sacred to Brahma on a fair slope of the Himalaya.

Note on the text: Lines = CE 13.10.5c and 5e (the alignment found no match because the CE divides the verses differently).

Verse 7 (13.31.7)

तत्राश्रमपदं पुण्यं नानावृक्षगणायुतम् । नानागुल्मलताकीर्णं मृगद्विजनिषेवितम् । सिद्धचारणसंघुष्टं रम्यं पुष्पितकाननम् ॥

tatrāśramapadaṃ puṇyaṃ nānāvṛkṣagaṇāyutam | nānāgulmalatākīrṇaṃ mṛgadvijaniṣevitam | siddhacāraṇasaṃghuṣṭaṃ ramyaṃ puṣpitakānanam

There stood a holy hermitage, thick with many kinds of trees, strewn with many shrubs and creepers, haunted by deer and birds, resounding with Siddhas and Charanas, lovely, with blossoming groves.

Note on the text: Lines = CE 13.10.6a, 6c (line 2 worded differently: CE bahugulmalatākīrṇaṃ; recension variant) and 7a.

Verse 8 (13.31.8)

व्रतिभिर्बहुभिः कीर्णं तापसैरुपशोभितम् । ब्राह्मणैश्च महाभागैः सूर्यज्वलनसन्निभैः ॥

vratibhirbahubhiḥ kīrṇaṃ tāpasairupaśobhitam | brāhmaṇaiśca mahābhāgaiḥ sūryajvalanasannibhaiḥ

It was crowded with many men of vows and graced by ascetics, and by great-souled brahmins who blazed like the sun and fire,

Note on the text: Lines = CE 13.10.7c and 8a.

Verse 9 (13.31.9)

नियमव्रतसम्पन्नैः समाकीर्णं तपस्विभिः । दीक्षितैर्भरतश्रेष्ठ यताहारैः कृतात्मभिः ॥

niyamavratasampannaiḥ samākīrṇaṃ tapasvibhiḥ | dīkṣitairbharataśreṣṭha yatāhāraiḥ kṛtātmabhiḥ

crowded with austere men rich in restraint and vows, O best of the Bharatas, men who were consecrated, moderate in food, and masters of themselves,

Note on the text: Lines = CE 13.10.8c and 8e.

Verse 10 (13.31.10)

वेदाध्ययनघोषैश्च नादितं भरतर्षभ । वालखिल्यैश्च बहुभिर्यतिभिश्च निषेवितम् ॥

vedādhyayanaghoṣaiśca nāditaṃ bharatarṣabha | vālakhilyaiśca bahubhiryatibhiśca niṣevitam

and it echoed with the sound of Vedic study, O best of the Bharatas, and was served by many Valakhilyas and ascetics.

Verse 11 (13.31.11)

तत्र कश्चित्समुत्साहं कृत्वा शूद्रो दयान्वितः । आगतो ह्याश्रमपदं पूजितश्च तपस्विभिः ॥

tatra kaścitsamutsāhaṃ kṛtvā śūdro dayānvitaḥ | āgato hyāśramapadaṃ pūjitaśca tapasvibhiḥ

There a certain Shudra, filled with compassion, made up his mind, came to that hermitage, and was honoured by the ascetics.

Verse 12 (13.31.12)

तांस्तु दृष्ट्वा मुनिगणान्देवकल्पान्महौजसः । विविधां वहतो दीक्षां सम्प्राहृष्यत भारत ॥

tāṃstu dṛṣṭvā munigaṇāndevakalpānmahaujasaḥ | vividhāṃ vahato dīkṣāṃ samprāhṛṣyata bhārata

Seeing those hosts of sages, godlike and mighty, keeping many kinds of vows of consecration, he was filled with joy, O Bharata.

Note on the text: Line 2 reads विविधां वहतो दीक्षां where the CE has vahato vividhā dīkṣāḥ; recension variant, kept.

Verse 13 (13.31.13)

अथास्य बुद्धिरभवत्तापस्ये भरतर्षभ । ततोऽब्रवीत्कुलपतिं पादौ सङ्गृह्य भारत ॥

athāsya buddhirabhavattāpasye bharatarṣabha | tato'bravītkulapatiṃ pādau saṅgṛhya bhārata

Then, O best of the Bharatas, the desire for asceticism arose in him, and clasping the feet of the head of the hermitage, O Bharata, he said:

Note on the text: Corrected बुद्धिरभावत् → बुद्धिरभवत् (misprint in Wikisource; wrong vowel; CE abhavat).

Verse 14 (13.31.14)

भवत्प्रसादादिच्छामि धर्मं चर्तुं द्विजर्षभ । तस्मादभिगतं त्वं मां प्रव्राजयितुमर्हसि ॥

bhavatprasādādicchāmi dharmaṃ cartuṃ dvijarṣabha | tasmādabhigataṃ tvaṃ māṃ pravrājayitumarhasi

By your grace, best of brahmins, I wish to practise dharma. Since I have come to you, you ought to initiate me into the ascetic life.

Note on the text: Speaker: the Shudra's own words fill the whole verse and the page prints no heading (the input carried Bhishma). Line 2 reads तस्मादभिगतं त्वं मां प्रव्राजयितुमर्हसि where the CE has tan māṃ tvaṃ bhagavan vaktuṃ pravrājayitum arhasi; recension variant, kept. चर्तुं is kept: the CE reads cartuṃ.

Verse 15 (13.31.15)

वर्णावरोऽहं भगवञ्शूद्रो जात्याऽस्मि सत्तम । शुश्रूषां कर्तुमिच्छामि प्रपन्नाय प्रसीद मे ॥

varṇāvaro'haṃ bhagavañśūdro jātyā'smi sattama | śuśrūṣāṃ kartumicchāmi prapannāya prasīda me

Revered sir, I am of the lowest order, a Shudra by birth, O best of men. I wish to serve; I have taken refuge with you, be gracious to me.

Note on the text: Speaker: the Shudra's own words fill the whole verse and the page prints no heading (the input carried Bhishma).

Verse 16 (13.31.16)

न शक्यमिह शूद्रेण लिङ्गमाश्रित्य वर्तितुम् । आस्यतां यदि ते बुद्धिः शुश्रूषानिरतो भव ॥

na śakyamiha śūdreṇa liṅgamāśritya vartitum | āsyatāṃ yadi te buddhiḥ śuśrūṣānirato bhava

A Shudra cannot live here by taking up the mark of an ascetic. Stay, if you so wish, and be devoted to service.

Verse 17 (13.31.17)

शुश्रूषया पराँल्लोकानवाप्स्यसि न संशयः ॥

śuśrūṣayā parām̐llokānavāpsyasi na saṃśayaḥ

By service you will reach the higher worlds; of this there is no doubt.

Note on the text: This verse is CE star passage *0055_01 (printed after 13.10.15d).

Verse 18 (13.31.18)

एवमुक्तस्तु मुनिना स शूद्रोऽचिन्तयन्नृप । कथमत्र मया कार्यं श्रद्धा धर्मपरा च मे ॥

evamuktastu muninā sa śūdro'cintayannṛpa | kathamatra mayā kāryaṃ śraddhā dharmaparā ca me

Addressed in this way by the sage, the Shudra reflected, O king: "What am I to do here? My faith is set on dharma."

Note on the text: Corrected श्रुद्धा → श्रद्धा (misprint in Wikisource; wrong vowel; CE śraddhā). Lines = CE 13.10.16a and 16c. The unspoken thought stays with the narrator.

Verse 19 (13.31.19)

विज्ञातमेवं भवतु करिष्ये प्रियमात्मनः । गत्वाऽऽश्रमपदाद्दूरमुटजं कृतवांस्तु सः ॥

vijñātamevaṃ bhavatu kariṣye priyamātmanaḥ | gatvā''śramapadāddūramuṭajaṃ kṛtavāṃstu saḥ

"Let this be settled; I shall do what is dear to myself." He went far from the hermitage and built a hut.

Note on the text: Lines = CE 13.10.16e and 17a. The unspoken thought stays with the narrator.

Verse 20 (13.31.20)

तत्र वेदीं च भूमिं च देवतायतनानि च । निवेश्य भरतश्रेष्ठ नियमस्थोऽभवन्मुनिः ॥

tatra vedīṃ ca bhūmiṃ ca devatāyatanāni ca | niveśya bharataśreṣṭha niyamastho'bhavanmuniḥ

There he set up an altar, a plot of ground, and shrines of the gods, O best of the Bharatas, and the sage settled into his observances.

Note on the text: Lines = CE 13.10.17c and 17e (line 2 reads नियमस्थोऽभवन्मुनिः where the CE has niyamastho 'bhavat sukham; recension variant).

Verse 21 (13.31.21)

अभिषेकांश्च नियमान्देवतायतनेषु च । बलिं च कृत्वा हुत्वा च देवतां चाप्यपूजयत् ॥

abhiṣekāṃśca niyamāndevatāyataneṣu ca | baliṃ ca kṛtvā hutvā ca devatāṃ cāpyapūjayat

He bathed and kept his observances at the shrines of the gods; he made offerings, poured oblations, and worshipped the deity.

Verse 22 (13.31.22)

सङ्कल्पनियमोपेतः फलाहारो जितेन्द्रियः । नित्यं सन्निहिताभिस्तु ओषधीभिः फलैस्तथा ॥

saṅkalpaniyamopetaḥ phalāhāro jitendriyaḥ | nityaṃ sannihitābhistu oṣadhībhiḥ phalaistathā

Bound by resolve and discipline, living on fruit, with his senses subdued, he always kept herbs and fruits ready at hand,

Verse 23 (13.31.23)

अतिथीन्पूजयामास यथावत्समुपागतान् । एवं हि सुमहान्कालो व्यत्यक्रामत तस्य वै ॥

atithīnpūjayāmāsa yathāvatsamupāgatān | evaṃ hi sumahānkālo vyatyakrāmata tasya vai

and honoured the guests who came, as was fitting. In this way a very long time passed for him.

Verse 24 (13.31.24)

अथास्य मुनिरागच्छत्सङ्गत्या वै तमाश्रमम् । सम्पूज्य स्वागतेनर्षिं विधिवत्समतोषयत् ॥

athāsya munirāgacchatsaṅgatyā vai tamāśramam | sampūjya svāgatenarṣiṃ vidhivatsamatoṣayat

Then, by chance, the sage came to his hermitage; the Shudra welcomed and honoured him, and satisfied him according to rule.

Note on the text: Corrected आगच्चत् → आगच्छत् (misprint in Wikisource; wrong conjunct; CE āgacchat). Line 2 reads समतोषयत् where the CE has paryatoṣayat; recension variant, kept.

Verse 25 (13.31.25)

अनुकूलाः कथाः कृत्वा यथागतमपृच्छत । ऋषिः परमतेजस्वी धर्मात्मा संशितव्रतः ॥

anukūlāḥ kathāḥ kṛtvā yathāgatamapṛcchata | ṛṣiḥ paramatejasvī dharmātmā saṃśitavrataḥ

After speaking agreeable words, that exceedingly radiant sage, righteous in soul and firm in his vows, asked him how things had come about.

Note on the text: Corrected अनूकूलाः → अनुकूलाः (misprint in Wikisource; wrong vowel length; CE anukūlāḥ). Line 1 reads यथागतमपृच्छत where the CE has yathāvat paryapṛcchata, and line 2 संशितव्रतः where the CE has saṃyatendriyaḥ; recension variants, kept.

Verse 26 (13.31.26)

एवं सुबहुशस्तस्य शूद्रस्य भरतर्षभ । सोऽगच्छदाश्रममृषिः शूद्रं द्रष्टुं नरर्षभः ॥

evaṃ subahuśastasya śūdrasya bharatarṣabha | so'gacchadāśramamṛṣiḥ śūdraṃ draṣṭuṃ nararṣabhaḥ

In this way, many times over, O best of the Bharatas, that best of men, the sage, went to the Shudra's hermitage to see him.

Note on the text: Line 1 reads एवं सुबहुशस्तस्य where the CE has evaṃ sa bahuśas tasya; recension variant, kept.

Verse 27 (13.31.27)

अथ तं तापसं शूद्रः सोऽब्रवीद्भरतर्षभ । पितृकार्यं करिष्यामि तत्र मेऽनुग्रहं कुरु ॥

atha taṃ tāpasaṃ śūdraḥ so'bravīdbharatarṣabha | pitṛkāryaṃ kariṣyāmi tatra me'nugrahaṃ kuru

Then the Shudra said to the ascetic, O best of the Bharatas: "I wish to perform a rite for the ancestors; favour me by helping in it."

Verse 28 (13.31.28)

बाढमित्येव तं विप्र उवाच भरतर्षभ । शुचिर्भूत्वा स शूद्रस्तु तस्यर्षेः पाद्यमानयत् ॥

bāḍhamityeva taṃ vipra uvāca bharatarṣabha | śucirbhūtvā sa śūdrastu tasyarṣeḥ pādyamānayat

"So be it," the brahmin answered, O best of the Bharatas. The Shudra, having purified himself, brought water for washing that sage's feet.

Note on the text: Lines = CE 13.10.25a and 25c (the CE also has two star passages, *0056_01 and *0057_01, between them).

Verse 29 (13.31.29)

अथ दर्भांश्च वन्यांश्च ओषधीर्भरतर्षभ । पवित्रमासनं चैव बृसीं च समुपानयत् ॥

atha darbhāṃśca vanyāṃśca oṣadhīrbharatarṣabha | pavitramāsanaṃ caiva bṛsīṃ ca samupānayat

Then he brought kusha grass, wild herbs, a pure seat, and a cushion of grass.

Note on the text: Corrected दर्भाश्च → दर्भांश्च (misprint in Wikisource; dropped anusvara, leaving a wrong case; CE darbhāṃś ca). Corrected बृसीं चि → बृसीं च (misprint in Wikisource; wrong vowel; CE bṛsīṃ ca).

Verse 30 (13.31.30)

अथ दक्षिणमावृत्य बृसीं चरमशैर्षिकीम् । कृतामन्यायतो दृष्ट्वा तं शूद्रमृषिरब्रवीत् ॥

atha dakṣiṇamāvṛtya bṛsīṃ caramaśairṣikīm | kṛtāmanyāyato dṛṣṭvā taṃ śūdramṛṣirabravīt

Then, going round to the right and seeing the cushion wrongly laid, with its head to the west, the sage said to that Shudra:

Note on the text: Line 1 reads चरमशैर्षिकीम् where the CE has paramaśīrṣikām; recension variant, kept (the page's gloss reads it as "with its head to the west"). Line 2 reads कृतामन्यायतो दृष्ट्वा तं शूद्रमृषिरब्रवीत् where the CE has kṛtām anyāyato dṛṣṭvā tatas tam ṛṣir abravīt; recension variant.

Verse 31 (13.31.31)

कुरुष्वैतां पूर्वशीर्षां भवांश्चोदङ्मुखः शुचिः । स च तत्कृतवाञ्शूद्रः सर्वं यदृषिरब्रवीत् ॥

kuruṣvaitāṃ pūrvaśīrṣāṃ bhavāṃścodaṅmukhaḥ śuciḥ | sa ca tatkṛtavāñśūdraḥ sarvaṃ yadṛṣirabravīt

"Make this one lie with its head to the east, and you, pure, face north." And the Shudra did everything the sage told him.

Note on the text: Line 1 is the sage's speech and line 2 narration, so the verse stays with the narrator.

Verse 32 (13.31.32)

यथोपदिष्टं मेधावी दर्भार्घादि यथातथम् । हव्यकव्यविधिं कृत्स्नमुक्तं तेन तपस्विना ॥

yathopadiṣṭaṃ medhāvī darbhārghādi yathātatham | havyakavyavidhiṃ kṛtsnamuktaṃ tena tapasvinā

The wise man did as he was instructed, the kusha grass, the water of welcome and the rest, exactly as it should be done; the whole rule of offerings to gods and ancestors was told to him by that ascetic.

Note on the text: Line 1 reads दर्भार्घादि यथातथम् where the CE has darbhādīṃs tān yathātatham; recension variant, kept.

Verse 33 (13.31.33)

ऋषिणा पितृकार्येषु सदा धर्मपथे स्थितः । पितृकार्ये कृते चापि विसृष्टः स जगाम ह ॥

ṛṣiṇā pitṛkāryeṣu sadā dharmapathe sthitaḥ | pitṛkārye kṛte cāpi visṛṣṭaḥ sa jagāma ha

Thus, in the rites for the ancestors, the Shudra, who always kept to the path of dharma, was instructed by the sage; and when the rite was done, the sage was dismissed and went away.

Note on the text: Line 1 reads ऋषिणा पितृकार्येषु सदा धर्मपथे स्थितः where the CE has ṛṣiṇā pitṛkārye ca sa ca dharmapathe sthitaḥ; recension variant, kept.

Verse 34 (13.31.34)

अथ दीर्घस्य कालस्य स तप्यञ्शूद्रतापसः । वने पञ्चत्वमगमत्सुकृतेन च तेन वै । अजायत महाराज वंशे स च महाद्युतिः ॥

atha dīrghasya kālasya sa tapyañśūdratāpasaḥ | vane pañcatvamagamatsukṛtena ca tena vai | ajāyata mahārāja vaṃśe sa ca mahādyutiḥ

After a long time that Shudra ascetic, still practising austerity, died in the forest, and by that merit he was born, O great king, into a family, a man of great splendour.

Note on the text: Line 3 reads अजायत महाराज वंशे स च महाद्युतिः where the CE has ajāyata mahārājarājavaṃśe mahādyutiḥ; recension variant, kept.

Verse 35 (13.31.35)

तथैव स ऋषिस्तात कालधर्ममवाप ह । पुरोहितकुले विप्रः स जातोऽस्य वशानुगः ॥

tathaiva sa ṛṣistāta kāladharmamavāpa ha | purohitakule vipraḥ sa jāto'sya vaśānugaḥ

In the same way, dear son, that sage met his death, and was born a brahmin in a family of priests, to be subject to the other's will.

Note on the text: The alignment found no match; lines = CE 13.10.32a and 32c (both worded differently: CE tathaiva sa ṛṣis tāta kāladharmam avāpya ha / purohitakule vipra ājāto bharatarṣabha; recension variants, kept).

Verse 36 (13.31.36)

एवं तौ तत्र सम्भूतावुभौ शूद्रमुनी तदा । क्रमेण वर्धितौ चापि विद्यासु कुशलावुभौ ॥

evaṃ tau tatra sambhūtāvubhau śūdramunī tadā | krameṇa vardhitau cāpi vidyāsu kuśalāvubhau

Thus the two, Shudra and sage, were born there, and in time both grew up, both skilled in the branches of learning.

Verse 37 (13.31.37)

अथर्ववेदे वेदे च बभूवर्षिः सुनिष्ठितः । कल्पप्रयोगे चोत्पन्ने ज्योतिषे च परं गतः । साङ्ख्ये चैव परा प्रीतिस्तस्य चैवं व्यवर्धत ॥

atharvavede vede ca babhūvarṣiḥ suniṣṭhitaḥ | kalpaprayoge cotpanne jyotiṣe ca paraṃ gataḥ | sāṅkhye caiva parā prītistasya caivaṃ vyavardhata

The sage became well versed in the Atharva Veda and the other Vedas, in the application of the ritual manuals that had arisen, and he went far in astronomy; and his great liking for Sankhya grew as well.

Note on the text: Lines differ from the CE in places (CE suniścitaḥ / sakhye cāpi parā prītis tayoś cāpi vyavardhata); recension variants, kept.

Verse 38 (13.31.38)

पितर्युपरते चापि कृतशौचस्तु पार्थिवः । अभिषिक्तः प्रकृतिभी राजपुत्रः स पार्थिवः ॥

pitaryuparate cāpi kṛtaśaucastu pārthivaḥ | abhiṣiktaḥ prakṛtibhī rājaputraḥ sa pārthivaḥ

When his father had died and the funeral rites were done, that prince was consecrated by his subjects as king.

Note on the text: The alignment found no match; lines = CE 13.10.35a (worded differently: CE kṛtaśaucaḥ sa bhārata; recension variant) and 35c. प्रकृतिभी is kept: the CE reads the same.

Verse 39 (13.31.39)

अभिषिक्तेन स ऋषिरभिषिक्तः पुरोहितः ॥

abhiṣiktena sa ṛṣirabhiṣiktaḥ purohitaḥ

And together with the consecrated king, the sage was consecrated as his household priest.

Note on the text: Line = CE 13.10.35e.

Verse 40 (13.31.40)

स तं पुरोधाय सुखमवसद्भरतर्षभः । राज्यं शशास धर्मेण प्रजाश्च परिपालयन् ॥

sa taṃ purodhāya sukhamavasadbharatarṣabhaḥ | rājyaṃ śaśāsa dharmeṇa prajāśca paripālayan

With him as his priest, that best of the Bharatas lived at ease and ruled the kingdom according to dharma, protecting his subjects.

Verse 41 (13.31.41)

पुण्याहवाचने नित्यं धर्मकार्येषु चासकृत् । उत्स्मयन्प्राहसच्चापि दृष्ट्वा राजा पुरोहितम् । एवं स बहुशो राजन्पुरोधसमुपाहसत् ॥

puṇyāhavācane nityaṃ dharmakāryeṣu cāsakṛt | utsmayanprāhasaccāpi dṛṣṭvā rājā purohitam | evaṃ sa bahuśo rājanpurodhasamupāhasat

At the blessing for an auspicious day, always, and again and again in rites of dharma, the king would smile and even laugh outright when he looked at his priest. In this way, O king, he mocked his priest many times.

Verse 42 (13.31.42)

लक्षयित्वा पुरोधास्तु बहुशस्तं नराधिपम् । उत्स्मयन्तं च सततं दृष्ट्वा तं मन्युमानभूत् ॥

lakṣayitvā purodhāstu bahuśastaṃ narādhipam | utsmayantaṃ ca satataṃ dṛṣṭvā taṃ manyumānabhūt

The priest noticed the king smiling at him again and again, and constantly, and he grew angry.

Note on the text: Line 2 reads दृष्ट्वा तं मन्युमानभूत् where the CE has dṛṣṭvāsau manyumān abhūt; recension variant, kept.

Verse 43 (13.31.43)

अथ शून्ये पुरोधास्तु सह राज्ञा समागतः । कथाभिरनुकूलाभी राजानं चाभिरामयत् ॥

atha śūnye purodhāstu saha rājñā samāgataḥ | kathābhiranukūlābhī rājānaṃ cābhirāmayat

Then, in private, the priest met the king and pleased him with agreeable talk.

Note on the text: Corrected चाभ्योरचयत् → चाभिरामयत् (misprint in Wikisource; not a word in context; CE abhirāmayat). अनुकूलाभी is kept: the CE reads the same.

Verse 44 (13.31.44)

ततोऽब्रवीन्नरेन्द्रं स पुरोधा भरतर्षभ । वरमिच्छाम्यहं त्वेकं त्वया दत्तं महाद्युते ॥

tato'bravīnnarendraṃ sa purodhā bharatarṣabha | varamicchāmyahaṃ tvekaṃ tvayā dattaṃ mahādyute

Then the priest said to the king, O best of the Bharatas: "O radiant one, I wish for one boon, given by you."

Note on the text: Line 1 is narration and line 2 the priest's speech, so the verse stays with the narrator.

Verse 45 (13.31.45)

वराणां ते शतं दद्यां किं बतैकं द्विजोत्तम । स्नेहाच्च बहुमानाच्च नास्त्यदेयं हि मे तव ॥

varāṇāṃ te śataṃ dadyāṃ kiṃ bataikaṃ dvijottama | snehācca bahumānācca nāstyadeyaṃ hi me tava

I would give you a hundred boons; why only one, best of brahmins? Out of affection and respect, there is nothing I would not give you.

Note on the text: Line 1 reads किं बतैकं where the CE has kim utaikaṃ; recension variant, kept.

Verse 46 (13.31.46)

एकं वै वरमिच्छामि यदि तुष्टोऽसि पार्थिव । प्रतिजानीहि तावत्त्वं सत्यं यद्वद नानृतम् ॥

ekaṃ vai varamicchāmi yadi tuṣṭo'si pārthiva | pratijānīhi tāvattvaṃ satyaṃ yadvada nānṛtam

I wish for one boon only, O king, if you are pleased. First promise me that you will speak the truth and no falsehood.

Note on the text: Corrected तुष्टिसि → तुष्टोऽसि (misprint in Wikisource; not a word in context; CE tuṣṭo 'si). The alignment found no match; lines = CE 13.10.42a and 42c (line 2 worded differently: CE yad dadāsi mahārāja satyaṃ tad vada mānṛtam; recension variant, kept).

Verse 47 (13.31.47)

बाढमित्येव तं राजा प्रत्युवाच युधिष्ठिर । यदि ज्ञास्यामि वक्ष्यामि अजानन्न तु संवदे ॥

bāḍhamityeva taṃ rājā pratyuvāca yudhiṣṭhira | yadi jñāsyāmi vakṣyāmi ajānanna tu saṃvade

"So be it," the king replied to him, O Yudhishthira. "If I know, I shall tell; if I do not know, I shall not speak."

Note on the text: Removed the speaker heading "भीष्म उवाचि" (13-31-47x) that had slipped into the verse text; it is made the speaker (the input carried the priest). The alignment found no match; = CE 13.10.43.

Verse 48 (13.31.48)

पुण्याहवाचने नित्यं धर्मकृत्येषु चासकृत् । शान्तिहोमेषु च सदा किं त्वं हससि वीक्ष्य मां ॥

puṇyāhavācane nityaṃ dharmakṛtyeṣu cāsakṛt | śāntihomeṣu ca sadā kiṃ tvaṃ hasasi vīkṣya māṃ

At the blessing for an auspicious day, always, and again and again in rites of dharma and in rites of pacification, why do you laugh whenever you look at me?

Verse 49 (13.31.49)

सव्रीडं वै भवति हि मनो मे हसता त्वया । कामया शापितो राजन्नान्यथावक्तुमर्हसि ॥

savrīḍaṃ vai bhavati hi mano me hasatā tvayā | kāmayā śāpito rājannānyathāvaktumarhasi

My mind is full of shame when you laugh at me. I bind you by my wish; you must not answer otherwise than truly.

Verse 50 (13.31.50)

भाव्यं हि कारणेनात्र न ते हास्यमकारणम् । कौतूहलं मे सुभृशं तत्त्वेन कथयस्व मे ॥

bhāvyaṃ hi kāraṇenātra na te hāsyamakāraṇam | kautūhalaṃ me subhṛśaṃ tattvena kathayasva me

There must be a reason in this; your laughter cannot be without cause. I am exceedingly curious; tell me the truth.

Note on the text: Corrected कथमस्व → कथयस्व (misprint in Wikisource; not a word; CE kathayasva).

Verse 51 (13.31.51)

एवमुक्ते त्वया विप्र यदवाच्यं भवेदपि । अवश्यमेव वक्तव्यं शृणुष्वैकमना द्विज ॥

evamukte tvayā vipra yadavācyaṃ bhavedapi | avaśyameva vaktavyaṃ śṛṇuṣvaikamanā dvija

Since you have asked me thus, O brahmin, even what ought not to be told must be told. Listen with a single mind, brahmin.

Verse 52 (13.31.52)

पूर्वदेहे यथा वृत्तं तन्निबोध द्विजोत्तम । जातिं स्मराम्यहं ब्रह्मन्नवधानेन मे शृणु ॥

pūrvadehe yathā vṛttaṃ tannibodha dvijottama | jātiṃ smarāmyahaṃ brahmannavadhānena me śṛṇu

Hear what happened in my former body, best of brahmins. I remember my former birth; listen to me attentively, brahmin.

Verse 53 (13.31.53)

शूद्रोऽहमभवं पूर्वं तपसे कृतनिश्चयः । ऋषिरुग्रतपास्त्वं च तदाऽभूर्द्विजसत्तम ॥

śūdro'hamabhavaṃ pūrvaṃ tapase kṛtaniścayaḥ | ṛṣirugratapāstvaṃ ca tadā'bhūrdvijasattama

In a former life I was a Shudra, resolved on asceticism; and you, best of brahmins, were then a sage of fierce austerity.

Note on the text: Corrected शुद्रोऽहमभवं → शूद्रोऽहमभवं (misprint in Wikisource; wrong vowel; CE śūdro 'ham abhavam). The alignment found no match; lines = CE 13.10.49a and 49c (line 1 worded differently: CE śūdro 'ham abhavaṃ pūrvaṃ tāpaso bhṛśasaṃyutaḥ; recension variant, kept).

Verse 54 (13.31.54)

प्रीयता हि तदा ब्रह्मन्ममानुग्रहबुद्धिना । पितृकार्ये त्वया पूर्वमुपदेशः कृतोऽनघ ॥

prīyatā hi tadā brahmanmamānugrahabuddhinā | pitṛkārye tvayā pūrvamupadeśaḥ kṛto'nagha

Pleased with me then, brahmin, and wishing to favour me, you gave me instruction in the rite for the ancestors, O sinless one,

Note on the text: The alignment found no match; lines = CE 13.10.50a and 50c.

Verse 55 (13.31.55)

वृस्यां दर्भेषु हव्ये च कव्ये च मुनिसत्तम । एतेन कर्मदोषेण पुरोधास्त्वमजायथाः ॥

vṛsyāṃ darbheṣu havye ca kavye ca munisattama | etena karmadoṣeṇa purodhāstvamajāyathāḥ

about the grass cushion, the kusha, the offerings to the gods and to the ancestors, best of sages. By that fault of action you were born as a priest.

Note on the text: The alignment found no match; line 1 = CE 13.10.50e (वृस्यां for CE bṛsyāṃ, a variant spelling of the same word); line 2 = CE 13.10.51a.

Verse 56 (13.31.56)

अहं राजा च विप्रेन्द्र पश्य कालस्य पर्ययम् । मत्कृतस्योपदेशस्य त्वयाऽवाप्तमिदं फलम् ॥

ahaṃ rājā ca viprendra paśya kālasya paryayam | matkṛtasyopadeśasya tvayā'vāptamidaṃ phalam

I am a king, and you, best of brahmins, are a priest: see how time turns. This is the fruit you have received for the instruction you gave me.

Note on the text: The alignment found no match; lines = CE 13.10.51c and 51e.

Verse 57 (13.31.57)

एतस्मात्कारणाद्ब्रह्मन्प्रहसे त्वां द्विजोत्तम । न त्वां परिभवन्ब्रह्मनप्रहसामि गुरुर्भवान् ॥

etasmātkāraṇādbrahmanprahase tvāṃ dvijottama | na tvāṃ paribhavanbrahmanaprahasāmi gururbhavān

For this reason, brahmin, I laugh at you, best of brahmins; I do not laugh out of contempt for you, for you are my teacher.

Verse 58 (13.31.58)

विपर्ययेण मे मन्युस्तेन सन्तप्यते मनः । जातिं स्मराम्यहं तुभ्यमतस्त्वां प्रहसामि वै ॥

viparyayeṇa me manyustena santapyate manaḥ | jātiṃ smarāmyahaṃ tubhyamatastvāṃ prahasāmi vai

Because of the reversal, my mind is pained with sorrow; and because I remember our former birth, I laugh at you.

Verse 59 (13.31.59)

एवं तवोग्रं हि तप उपदेशेन नाशितम् । पुरोहितत्वमुत्सृज्य यतस्व त्वं पुनर्भवे ॥

evaṃ tavograṃ hi tapa upadeśena nāśitam | purohitatvamutsṛjya yatasva tvaṃ punarbhave

So your fierce austerity was destroyed by that instruction. Give up the priesthood and strive for your next birth.

Verse 60 (13.31.60)

इतस्त्वमधमामन्यां मा योनिं प्राप्स्यसे द्विज । गृह्यतां द्रविणं विप्र पूतात्मा भव सत्तम ॥

itastvamadhamāmanyāṃ mā yoniṃ prāpsyase dvija | gṛhyatāṃ draviṇaṃ vipra pūtātmā bhava sattama

May you not enter another, lower womb after this, brahmin. Accept wealth, O best of brahmins, and become pure in soul.

Verse 61 (13.31.61)

ततो विसृष्टो राज्ञा तु विप्रो दानान्यनेकशः । ब्राह्मणेभ्यो ददौ वित्तं भूमिं ग्रामांश्च सर्वशः ॥

tato visṛṣṭo rājñā tu vipro dānānyanekaśaḥ | brāhmaṇebhyo dadau vittaṃ bhūmiṃ grāmāṃśca sarvaśaḥ

Then, released by the king, the brahmin gave many gifts to brahmins on every side: wealth, land and villages.

Verse 62 (13.31.62)

कृच्छ्राणि चीर्त्वा च ततो यथोक्तानि द्विजोत्तमैः । तीर्थानि चापि गत्वा वै दानानि विविधानि च ॥

kṛcchrāṇi cīrtvā ca tato yathoktāni dvijottamaiḥ | tīrthāni cāpi gatvā vai dānāni vividhāni ca

Then he performed the penances prescribed by the best of brahmins, went to the sacred fords, and gave various gifts,

Note on the text: Line 1 reads द्विजोत्तमैः where the CE has dvijottamaḥ; recension variant, kept. Line 2 reads गत्वा where the CE has abhigatvā.

Verse 63 (13.31.63)

दत्त्वा गाश्चैव विप्रेभ्यः पूतात्माऽभवदात्मवान् । तमेव चाश्रमं गत्वा चचार विपुलं तपः ॥

dattvā gāścaiva viprebhyaḥ pūtātmā'bhavadātmavān | tameva cāśramaṃ gatvā cacāra vipulaṃ tapaḥ

he gave cows to brahmins and became pure in soul, master of himself. Going back to that same hermitage, he practised vast austerity.

Note on the text: The alignment found no match; lines = CE 13.10.58a (worded differently: CE dattvā gāś caiva viprāṇāṃ pūtātmā so 'bhavad dvijaḥ; recension variant, kept) and 58c.

Verse 64 (13.31.64)

ततः सिद्धिं परां प्राप्तो ब्राह्मणो राजसत्तम । सम्मतश्चाभवत्तेषामाश्रमे तन्निवासिनाम् ॥

tataḥ siddhiṃ parāṃ prāpto brāhmaṇo rājasattama | sammataścābhavatteṣāmāśrame tannivāsinām

Then that brahmin, O best of kings, attained supreme perfection, and was held in esteem by the dwellers of that hermitage.

Note on the text: Corrected सम्मतस्चाभवत् → सम्मतश्चाभवत् (misprint in Wikisource; wrong sibilant; CE saṃmataś cābhavat).

Verse 65 (13.31.65)

एवं प्राप्तो महत्कृच्छ्रमृषिः सन्नृपसत्तम । ब्राह्मणेन न वक्तव्यं तस्माद्वर्णावरे जने ॥

evaṃ prāpto mahatkṛcchramṛṣiḥ sannṛpasattama | brāhmaṇena na vaktavyaṃ tasmādvarṇāvare jane

Thus the sage met with great hardship, O best of kings. Therefore a brahmin should not instruct people of a lower order.

Verse 66 (13.31.66)

वर्जयेदुपदेशं च सदैव ब्राह्मणो नृप । उपदेशं हि कुर्वाणो द्विजः कृच्छ्रमवाप्नुयात् ॥

varjayedupadeśaṃ ca sadaiva brāhmaṇo nṛpa | upadeśaṃ hi kurvāṇo dvijaḥ kṛcchramavāpnuyāt

A brahmin should always avoid giving instruction, O king; a twice-born who gives instruction would fall into hardship.

Note on the text: Removed the stray backtick that opens the quoted couplet (it closes at the end of the next verse).

Verse 67 (13.31.67)

नेषितव्यं सदा वाचा द्विजेन नृपसत्तम । न च प्रवक्तव्यमिह किञ्चिद्वर्णावरे नरे ॥

neṣitavyaṃ sadā vācā dvijena nṛpasattama | na ca pravaktavyamiha kiñcidvarṇāvare nare

A brahmin should never seek to speak in this way, O best of kings; nor should anything be told here to a man of a lower order.

Note on the text: Removed the stray closing quote mark and the doubled danda at the end. The alignment found no match; lines = CE 13.10.62a and 62c (line 1 worded differently: CE eṣitavyaṃ sadā vācā nṛpeṇa dvijasattamāt; recension variant, kept).

Verse 68 (13.31.68)

ब्राह्मणाः क्षत्रिया वैश्यास्त्रयो वर्णा द्विजातयः । एतेषु कथयन्राजन्ब्राह्मणो न प्रदुष्यति ॥

brāhmaṇāḥ kṣatriyā vaiśyāstrayo varṇā dvijātayaḥ | eteṣu kathayanrājanbrāhmaṇo na praduṣyati

Brahmins, kshatriyas and vaishyas are the three twice-born orders; in speaking to these, O king, a brahmin is not at fault.

Verse 69 (13.31.69)

तस्मात्सद्भिर्न वक्तव्यं कस्यचित्किंचिदग्रतः । सूक्ष्मा गतिर्हि धर्मस्य दुर्ज्ञेया ह्यकृतात्मभिः ॥

tasmātsadbhirna vaktavyaṃ kasyacitkiṃcidagrataḥ | sūkṣmā gatirhi dharmasya durjñeyā hyakṛtātmabhiḥ

Therefore the good should not say anything to just anyone beforehand. The course of dharma is subtle, hard to know for those whose souls are unrefined.

Verse 70 (13.31.70)

तस्मान्मौनेन मुनयो दीक्षां कुर्वन्ति चादृताः । दुरुक्तस्य भयाद्राजन्नाभाषन्ते च किञ्चन ॥

tasmānmaunena munayo dīkṣāṃ kurvanti cādṛtāḥ | duruktasya bhayādrājannābhāṣante ca kiñcana

That is why sages take up their observances with reverence and in silence; for fear of an ill-spoken word, O king, they say nothing at all.

Note on the text: Line 1 reads तस्मान्मौनेन where the CE has tasmān maunāni; recension variant, kept.

Verse 71 (13.31.71)

धार्मिका गुणसम्पन्नाः सत्यार्जवसमन्विताः । दुरुक्तवाचाभिहितैः प्राप्नुवन्तीह दुष्कृतम् ॥

dhārmikā guṇasampannāḥ satyārjavasamanvitāḥ | duruktavācābhihitaiḥ prāpnuvantīha duṣkṛtam

Even the righteous, rich in virtue and endowed with truth and uprightness, incur sin in this world through words ill spoken.

Note on the text: Line 1 reads सत्यार्जवसमन्विताः where the CE has satyārjavaparāyaṇāḥ, and line 2 दुरुक्तवाचाभिहितैः where the CE has duruktavācābhihatāḥ; recension variants, kept.

Verse 72 (13.31.72)

उपदेशो न कर्तव्यो ह्यज्ञात्वा यस्यकस्य चित् । उपदेशाद्धि तत्पापं ब्राह्मणः समवाप्नुयात् ॥

upadeśo na kartavyo hyajñātvā yasyakasya cit | upadeśāddhi tatpāpaṃ brāhmaṇaḥ samavāpnuyāt

Instruction must not be given to just anyone without knowing him; through instruction a brahmin would take on that sin.

Note on the text: The alignment found no match; lines = CE 13.10.67a (worded differently: CE upadeśo na kartavyaḥ kadā cid api kasya cit; recension variant, kept) and 67c.

Verse 73 (13.31.73)

विमृश्य तस्मात्प्राज्ञेन वक्तव्यं धर्ममिच्छता । सत्यानृतेन हि कृत उपदेशो हिनस्ति हि ॥

vimṛśya tasmātprājñena vaktavyaṃ dharmamicchatā | satyānṛtena hi kṛta upadeśo hinasti hi

Therefore a wise man who desires dharma should speak only after reflection; an instruction given with a mixture of truth and falsehood does harm.

Note on the text: Line 2 ends हिनस्ति हि where the CE has hinasti vai; recension variant, kept.

Verse 74 (13.31.74)

वक्तव्यमिह पृष्टेन विनिश्चयविपर्ययम् । स चोपदेशः कर्तव्यो येन धर्ममवाप्नुयात् ॥

vaktavyamiha pṛṣṭena viniścayaviparyayam | sa copadeśaḥ kartavyo yena dharmamavāpnuyāt

When asked, one should speak here only after weighing how the matter might turn out the other way, and the instruction given should be one by which the man may reach dharma.

Verse 75 (13.31.75)

एतत्ते सर्वमाख्यातमुपदेशकृते मया । महान्क्लेशो हि भवति तस्मान्नोपदिशेदिह ॥

etatte sarvamākhyātamupadeśakṛte mayā | mahānkleśo hi bhavati tasmānnopadiśediha

All this I have told you about giving instruction. Great trouble comes of it, so one should not give instruction here.

Note on the text: Line 1 reads उपदेशकृते मया where the CE has upadeśe kṛte sati; recension variant, kept.