The King's Priest: Aila and Kashyapa

Verse 1 (12.73.1)

राज्ञा पुरोहितः कार्यः कीदृशो वर्णतो भवेत् । पुरोधा यादृशः कार्यः कथयस्व पितामह ॥

rājñā purohitaḥ kāryaḥ kīdṛśo varṇato bhavet | purodhā yādṛśaḥ kāryaḥ kathayasva pitāmaha

A king must appoint a household priest; of what complexion should he be? Tell me, grandfather, what sort of priest is to be appointed.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.74.0*0182_01-02 (headed *0182_00 yudhiṣṭhira uvāca; line 2 is the second line numbered *0182_02).

Verse 2 (12.73.2)

गौरो वा लोहितो वाऽपि श्यामो वा नीरुजः सुखी । अक्रोधनो ह्यचपलः सर्वतश्च जितेन्द्रियः ॥

gauro vā lohito vā'pi śyāmo vā nīrujaḥ sukhī | akrodhano hyacapalaḥ sarvataśca jitendriyaḥ

Fair or ruddy or dark, free from disease and happy, not given to anger, steady, and master of his senses on every side.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.74.0*0182_03-04. Removed the stray closing quote mark and doubled daṇḍa.

Verse 3 (12.73.3)

राज्ञा पुरोहितः कार्यो भवेद्विद्वान्बहुश्रुतः । उभौ समीक्ष्य धर्मार्थावप्रमेयावनन्तरम् ॥

rājñā purohitaḥ kāryo bhavedvidvānbahuśrutaḥ | ubhau samīkṣya dharmārthāvaprameyāvanantaram

A king should appoint as priest a man who is learned and of wide learning, who has thoroughly studied both dharma and wealth, matters without measure.

Verse 4 (12.73.4)

धर्मात्मा मन्त्रविद्येषां राज्ञां राजन्पुरोहितः । तेषामर्थश्च कामश्च धर्मश्चेति विनिश्चयः ॥

dharmātmā mantravidyeṣāṃ rājñāṃ rājanpurohitaḥ | teṣāmarthaśca kāmaśca dharmaśceti viniścayaḥ

O king, the priest of those kings should be righteous and a knower of mantras; for them the settled aim is wealth, desire and dharma.

Note on the text: Line 1 is 12.74.2a (Wikisource reads मन्त्रविद्येषां for the critical edition's dharmavid yeṣāṃ). Line 2 is not in the critical edition's constituted text (found in the vulgate recension): line 1 of the CE's inline Appendix I passage No. 8 (12.74.2b@008_0001). The page opens a bracketed passage with a backtick before this line (closed after verse 40); the backtick is removed.

Verse 5 (12.73.5)

श्लोकाश्चोशनसा गीतास्तान्निबोध युधिष्ठिर । उच्छिष्टः स भवेद्राजा यस्य नास्ति पुरोहितः ॥

ślokāścośanasā gītāstānnibodha yudhiṣṭhira | ucchiṣṭaḥ sa bhavedrājā yasya nāsti purohitaḥ

Hear, Yudhishthira, the verses sung by Ushanas: that king is defiled who has no priest.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0002-0003 of Appendix I passage No. 8 (12.74.2b@008_0002-0003).

Verse 6 (12.73.6)

रक्षसामसुराणां च पिशाचोरगपक्षिणाम् । शत्रूणां च भवेद्वध्यो यस्य नास्ति पुरोहितः ॥

rakṣasāmasurāṇāṃ ca piśācoragapakṣiṇām | śatrūṇāṃ ca bhavedvadhyo yasya nāsti purohitaḥ

The king who has no priest becomes fit to be slain by rakshasas, asuras, pishachas, serpents and birds, and by his enemies.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0004-0005 of Appendix I passage No. 8 (12.74.2b@008_0004-0005).

Verse 7 (12.73.7)

ब्रह्मत्वं सर्वयज्ञेषु कुर्वीताथर्वणो द्विजः । राज्ञश्चाथर्ववेदेन सर्वकर्माणि कारयेत् ॥

brahmatvaṃ sarvayajñeṣu kurvītātharvaṇo dvijaḥ | rājñaścātharvavedena sarvakarmāṇi kārayet

At all sacrifices a brahmin of the Atharvan line should act as the brahma-priest, and the priest should have all the king's rites performed by means of the Atharvaveda.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0006-0007 of Appendix I passage No. 8 (12.74.2b@008_0006-0007).

Verse 8 (12.73.8)

ब्रूयाद्गर्ह्याणि सततं महोत्पातान्यघानि च । इष्टमङ्गलयुक्तानि तथाऽन्तः पुरिकाणि च ॥

brūyādgarhyāṇi satataṃ mahotpātānyaghāni ca | iṣṭamaṅgalayuktāni tathā'ntaḥ purikāṇi ca

He should always speak of what is blameworthy, of great portents and evils, and of what brings desired good fortune, and of matters of the women's quarters as well.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0008-0009 of Appendix I passage No. 8 (12.74.2b@008_0008-0009).

Verse 9 (12.73.9)

गीतनृत्ताधिकारेषु संमतेषु महीपतेः । कर्तव्यं करणीयं वै वैश्वदेवबलिस्तथा ॥

gītanṛttādhikāreṣu saṃmateṣu mahīpateḥ | kartavyaṃ karaṇīyaṃ vai vaiśvadevabalistathā

In the matters of song and dance approved by the king, what must be done and what ought to be carried out is his to declare, as is the Vaishvadeva offering.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0010-0011 of Appendix I passage No. 8 (12.74.2b@008_0010-0011).

Verse 10 (12.73.10)

पक्षसंधिषु कुर्वीत महाशान्तिं पुरोहितः । रौद्रहोमसहस्रं च स्वस्य राज्ञः प्रियं हितम् ॥

pakṣasaṃdhiṣu kurvīta mahāśāntiṃ purohitaḥ | raudrahomasahasraṃ ca svasya rājñaḥ priyaṃ hitam

At the junctions of the lunar fortnights the priest should perform the great rite of peace, and a thousand Raudra oblations, pleasing and beneficial to his own king.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0012-0013 of Appendix I passage No. 8 (12.74.2b@008_0012-0013).

Verse 11 (12.73.11)

राज्ञः पापमलाः सप्त यानृच्छति पुरोहितः । अमात्याश्च कुकर्माणो मन्त्रिणश्चाप्युपेक्षकाः ॥

rājñaḥ pāpamalāḥ sapta yānṛcchati purohitaḥ | amātyāśca kukarmāṇo mantriṇaścāpyupekṣakāḥ

There are seven taints of sin in the king that reach the priest: ministers of evil conduct, and counsellors who are negligent,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0014-0015 of Appendix I passage No. 8 (12.74.2b@008_0014-0015).

Verse 12 (12.73.12)

चौर्यमव्यवहारश्च व्यवहारोपसेविनाम् । अदण्ड्यदण्डनं चैव दण्ड्यानां चाप्यदण्डनम् ॥

cauryamavyavahāraśca vyavahāropasevinām | adaṇḍyadaṇḍanaṃ caiva daṇḍyānāṃ cāpyadaṇḍanam

theft, and wrong dealing among those who resort to the courts, punishing those who should not be punished, and failing to punish those who should be.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0016-0017 of Appendix I passage No. 8 (12.74.2b@008_0016-0017).

Verse 13 (12.73.13)

हिंसा चान्यत्र संग्रामाद्राज्ञश्च मल उच्यते । कुभृत्यैस्तु प्रजानाशः सप्तमस्तु महामलः ॥

hiṃsā cānyatra saṃgrāmādrājñaśca mala ucyate | kubhṛtyaistu prajānāśaḥ saptamastu mahāmalaḥ

Violence anywhere other than in battle is also called a taint of the king; and the ruin of the people through bad servants is the seventh, the great taint.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0018-0019 of Appendix I passage No. 8 (12.74.2b@008_0018-0019).

Verse 14 (12.73.14)

रौद्रैर्होमैर्महाशान्त्या घृतकम्बलकर्मणा । भृग्वङ्गिरोविधिज्ञो वै पुरोधा निर्णुदे मलात् ॥

raudrairhomairmahāśāntyā ghṛtakambalakarmaṇā | bhṛgvaṅgirovidhijño vai purodhā nirṇude malāt

By Raudra oblations, by the great rite of peace and by the rite of the ghee-blanket, the priest who knows the rules of the Bhrigus and Angirases frees the king from the taint.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0020-0021 of Appendix I passage No. 8 (12.74.2b@008_0020-0021).

Verse 15 (12.73.15)

एतान्हित्वा दिवं याति राजा सप्त महामलान् । सामात्यः सपुरोधाश्च प्रजानां पालने रतः ॥

etānhitvā divaṃ yāti rājā sapta mahāmalān | sāmātyaḥ sapurodhāśca prajānāṃ pālane rataḥ

Having cast off these seven great taints, the king, together with his ministers and his priest, devoted to the protection of the people, goes to heaven.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0022-0023 of Appendix I passage No. 8 (12.74.2b@008_0022-0023).

Verse 16 (12.73.16)

एतस्मिन्नेव कौरव्य पौरोहित्ये महामते । श्लोकानाह महेन्द्रस्य गुरुर्देवो बृहस्पतिः ॥

etasminneva kauravya paurohitye mahāmate | ślokānāha mahendrasya gururdevo bṛhaspatiḥ

On this very matter of the priesthood, O Kaurava of great mind, Brihaspati, the god who is the teacher of the gods, spoke verses to Mahendra.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0024-0025 of Appendix I passage No. 8 (12.74.2b@008_0024-0025).

Verse 17 (12.73.17)

तान्निबोध महीपाल महाभाग हिताञ्शुभान् । ऋग्वेदे सामवेदे च यजुर्वेदे च वाजिनाम् ॥

tānnibodha mahīpāla mahābhāga hitāñśubhān | ṛgvede sāmavede ca yajurvede ca vājinām

Hear them, O protector of the earth, O fortunate one; they are auspicious and beneficial to kings. In the Rigveda, in the Samaveda, and in the Yajurveda of the Vajins,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0026-0027 of Appendix I passage No. 8 (12.74.2b@008_0026-0027).

Verse 18 (12.73.18)

न निर्दिष्टानि कर्माणि त्रिषु स्थानेषु भूभृताम् । शान्तिकं पौष्टिकं चैव अरिष्टानां च शातनम् ॥

na nirdiṣṭāni karmāṇi triṣu sthāneṣu bhūbhṛtām | śāntikaṃ pauṣṭikaṃ caiva ariṣṭānāṃ ca śātanam

the rites for kings are not laid down in these three places: the rites of peace, the rites of prosperity, and the destruction of ill omens.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0028-0029 of Appendix I passage No. 8 (12.74.2b@008_0028-0029).

Verse 19 (12.73.19)

शप्तास्ते याज्ञवल्क्येन यज्ञानां हितमीहता । ब्रह्मिष्ठानां वरिष्ठेन ब्रह्मणः संमते विभोः ॥

śaptāste yājñavalkyena yajñānāṃ hitamīhatā | brahmiṣṭhānāṃ variṣṭhena brahmaṇaḥ saṃmate vibhoḥ

They were cursed by Yajnavalkya, who sought the good of sacrifices, the foremost among the knowers of brahman, honoured by the lord Brahma.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0030-0031 of Appendix I passage No. 8 (12.74.2b@008_0030-0031).

Verse 20 (12.73.20)

बह्वृचं सामगं चैव वाजिनं च विवर्जयेत् । बह्वृचो राष्ट्रनाशाय राजनाशाय सामगः । अध्वर्युर्बलनाशाय प्रोक्तो वाजसनेयकः ॥

bahvṛcaṃ sāmagaṃ caiva vājinaṃ ca vivarjayet | bahvṛco rāṣṭranāśāya rājanāśāya sāmagaḥ | adhvaryurbalanāśāya prokto vājasaneyakaḥ

He should avoid the Rigvedin, the Samavedin and the Vajin. The Rigvedin is for the ruin of the kingdom, the Samavedin for the ruin of the king, and the Adhvaryu, called Vajasaneyaka, for the ruin of the army.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0032-0034 of Appendix I passage No. 8 (12.74.2b@008_0032-0034).

Verse 21 (12.73.21)

अब्राह्मणेषु वर्णेषु मन्त्रान्वाजसनेयकान् । शान्तिके पौष्टिके चैव नित्यं कर्मणि वर्जयेत् ॥

abrāhmaṇeṣu varṇeṣu mantrānvājasaneyakān | śāntike pauṣṭike caiva nityaṃ karmaṇi varjayet

In rites of peace and prosperity, among classes other than brahmins, he should always avoid the Vajasaneyaka mantras.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0035-0036 of Appendix I passage No. 8 (12.74.2b@008_0035-0036).

Verse 22 (12.73.22)

ब्राह्मणस्य महीपस्य सर्वथा न विरोधिनः । वेदाश्चत्वार इत्येते ब्राह्मणा ये च तद्विदुः ॥

brāhmaṇasya mahīpasya sarvathā na virodhinaḥ | vedāścatvāra ityete brāhmaṇā ye ca tadviduḥ

Those who are in no way opposed to the brahmin and to the king. The Vedas are four; brahmins are those who know them.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0037-0038 of Appendix I passage No. 8 (12.74.2b@008_0037-0038).

Verse 23 (12.73.23)

पौरोहित्ये प्रमाणं तु ब्राह्मणश्च महीपतेः । जात्या न क्षत्रियः प्रोक्तः क्षतत्राणं करोति यः ॥

paurohitye pramāṇaṃ tu brāhmaṇaśca mahīpateḥ | jātyā na kṣatriyaḥ proktaḥ kṣatatrāṇaṃ karoti yaḥ

In the matter of the priesthood a brahmin is the authority for the king. A kshatriya is not so called by birth; he is the one who gives protection from injury.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0039-0040 of Appendix I passage No. 8 (12.74.2b@008_0039-0040).

Verse 24 (12.73.24)

चातुर्वर्ण्यबहिष्ठोऽपि स एव क्षत्रियः स्मृतः । भार्गवाङ्गिरसैर्मन्त्रैस्तेषां कर्म विधीयते ॥

cāturvarṇyabahiṣṭho'pi sa eva kṣatriyaḥ smṛtaḥ | bhārgavāṅgirasairmantraisteṣāṃ karma vidhīyate

Even one outside the four classes who does so is remembered as a kshatriya. Their rites are ordained with the mantras of the Bhrigus and Angirases.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0041-0042 of Appendix I passage No. 8 (12.74.2b@008_0041-0042).

Verse 25 (12.73.25)

वैतानं कर्म यच्चैव गृह्यकर्म च यत्स्मृतम् । द्विजातीनां त्रयाणां तु सर्वकर्म विधीयते ॥

vaitānaṃ karma yaccaiva gṛhyakarma ca yatsmṛtam | dvijātīnāṃ trayāṇāṃ tu sarvakarma vidhīyate

The rites of the Vedic fires and the household rites as handed down: for the three twice-born classes every rite is prescribed.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0043-0044 of Appendix I passage No. 8 (12.74.2b@008_0043-0044).

Verse 26 (12.73.26)

राजधर्मप्रवृत्तानां हितार्थं त्रीणि कारयेत् । शान्तिकं पौष्टिकं चैव तथाऽभिचरणं च यत् ॥

rājadharmapravṛttānāṃ hitārthaṃ trīṇi kārayet | śāntikaṃ pauṣṭikaṃ caiva tathā'bhicaraṇaṃ ca yat

For those engaged in the king's duty he should have three kinds performed for their benefit: the rites of peace, the rites of prosperity, and the rite of incantation against foes.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0045-0046 of Appendix I passage No. 8 (12.74.2b@008_0045-0046). Corrected त्रीमि → त्रीणि (misprint in Wikisource; the critical edition's Appendix line reads trīṇi).

Verse 27 (12.73.27)

अग्निष्टोममुखैर्यज्ञैर्दूषिता भूपकर्मभिः । न सम्यक्फलमृच्छन्ति ये यजन्ति द्विजातयः ॥

agniṣṭomamukhairyajñairdūṣitā bhūpakarmabhiḥ | na samyakphalamṛcchanti ye yajanti dvijātayaḥ

Those twice-born who sacrifice with sacrifices headed by the Agnishtoma, defiled by the king's deeds, do not obtain the proper fruit.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0047-0048 of Appendix I passage No. 8 (12.74.2b@008_0047-0048).

Verse 28 (12.73.28)

पौरोहित्यं तु कुर्वाणा नाशं यास्यन्ति भूभृताम् । यज्ञकर्माणि कुर्वाणा ऋत्विजस्तु विरोधिनः ॥

paurohityaṃ tu kurvāṇā nāśaṃ yāsyanti bhūbhṛtām | yajñakarmāṇi kurvāṇā ṛtvijastu virodhinaḥ

Those who take up the priesthood will bring kings to ruin, and the officiating priests who perform the sacrificial rites are their opponents.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0049-0050 of Appendix I passage No. 8 (12.74.2b@008_0049-0050).

Verse 29 (12.73.29)

ब्रह्मक्षत्रविशः सर्वे पौरोहित्ये विवर्जिताः । तदभावे च पारक्यं निर्दिष्टं राजकर्मसु ॥

brahmakṣatraviśaḥ sarve paurohitye vivarjitāḥ | tadabhāve ca pārakyaṃ nirdiṣṭaṃ rājakarmasu

All the brahmins, kshatriyas and vaishyas are excluded from the priesthood; and in their absence an outsider is prescribed for the king's rites.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0051-0052 of Appendix I passage No. 8 (12.74.2b@008_0051-0052).

Verse 30 (12.73.30)

ऋषिणा याज्ञवल्क्येन तत्तथा न तदन्यथा । भार्गवाङ्गिरसां वेदे कृतविद्यः षडङ्गवित् ॥

ṛṣiṇā yājñavalkyena tattathā na tadanyathā | bhārgavāṅgirasāṃ vede kṛtavidyaḥ ṣaḍaṅgavit

So the sage Yajnavalkya has said: it is so, and not otherwise. He must be one who has mastered the Veda of the Bhrigus and Angirases and knows the six limbs,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0053-0054 of Appendix I passage No. 8 (12.74.2b@008_0053-0054).

Verse 31 (12.73.31)

यज्ञकर्मविधिज्ञस्तु विधिज्ञः पौष्टिकेषु च । अष्टादशविकल्पानां विधिज्ञः शान्तिकर्मणाम् ॥

yajñakarmavidhijñastu vidhijñaḥ pauṣṭikeṣu ca | aṣṭādaśavikalpānāṃ vidhijñaḥ śāntikarmaṇām

one who knows the procedures of sacrificial rites, the procedures of the rites of prosperity, and the procedure of the eighteen kinds of rites of peace,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0055-0056 of Appendix I passage No. 8 (12.74.2b@008_0055-0056).

Verse 32 (12.73.32)

सर्वरोगविहीनश्च संयतः संयतेन्द्रियः । श्वित्रकुष्ठक्षयक्षीणैर्ग्रहापस्मारदूषितैः ॥

sarvarogavihīnaśca saṃyataḥ saṃyatendriyaḥ | śvitrakuṣṭhakṣayakṣīṇairgrahāpasmāradūṣitaiḥ

free of every disease, self-restrained, his senses under control; and the king should speak only from a distance with those wasted by white leprosy, leprosy or consumption, and afflicted by seizure by evil spirits or by epilepsy,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0057-0058 of Appendix I passage No. 8 (12.74.2b@008_0057-0058).

Verse 33 (12.73.33)

अशस्तैर्वातदुष्टैश्च दूरस्थैः संवदेन्नृपः । रोगिणं ऋत्विजं चैव वर्जयेच्च पुरोहितम् ॥

aśastairvātaduṣṭaiśca dūrasthaiḥ saṃvadennṛpaḥ | rogiṇaṃ ṛtvijaṃ caiva varjayecca purohitam

and with those who are inauspicious or disordered in their humours. He should also reject a sick officiating priest, and a sick household priest.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0059-0060 of Appendix I passage No. 8 (12.74.2b@008_0059-0060).

Verse 34 (12.73.34)

न चान्यस्य कृतं येन पौरोहित्यं कदाचन । यस्य याज्यो मृतश्चैव भ्रष्टः प्रव्रजितो यथा ॥

na cānyasya kṛtaṃ yena paurohityaṃ kadācana | yasya yājyo mṛtaścaiva bhraṣṭaḥ pravrajito yathā

One who has never before acted as priest for another, and one whose patron has died, or fallen, or gone forth as a renunciant,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0061-0062 of Appendix I passage No. 8 (12.74.2b@008_0061-0062). Corrected नचान्यस्य → न चान्यस्य (misprint in Wikisource; the space in na ca is lost, cf. the critical edition's na cānyasya). The reading यथा in line 2 (critical edition: 'tha vā) is left as printed.

Verse 35 (12.73.35)

युद्धे पराजितश्चैव सर्वांस्तान्वर्जयेन्नृपः । नक्षत्रस्यानुकूल्येन यः संजातो नरेश्वरः ॥

yuddhe parājitaścaiva sarvāṃstānvarjayennṛpaḥ | nakṣatrasyānukūlyena yaḥ saṃjāto nareśvaraḥ

and one defeated in battle: the king should shun all of these. Born under a star in harmony with the king's, O lord of men,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0063-0064 of Appendix I passage No. 8 (12.74.2b@008_0063-0064).

Verse 36 (12.73.36)

राजशास्त्रविनीतश्च श्रेयान्राज्ञः पुरोहितः । अधन्यानां निमित्तानामुत्पातानामथार्थवित् ॥

rājaśāstravinītaśca śreyānrājñaḥ purohitaḥ | adhanyānāṃ nimittānāmutpātānāmathārthavit

and trained in the science of kingship, such a priest is the best for a king, as is one who understands the meaning of ill-omened signs and portents,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0065-0066 of Appendix I passage No. 8 (12.74.2b@008_0065-0066).

Verse 37 (12.73.37)

शत्रुपक्षक्षयज्ञश्च श्रेयान्राज्ञः पुरोहितः । वाजिनं तदभावे च चरकाध्वर्यवानपि ॥

śatrupakṣakṣayajñaśca śreyānrājñaḥ purohitaḥ | vājinaṃ tadabhāve ca carakādhvaryavānapi

and one who knows how to destroy the enemy's side: such a priest is the best for a king. Failing him, a Vajin and also the Charaka Adhvaryus,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0067-0068 of Appendix I passage No. 8 (12.74.2b@008_0067-0068).

Verse 38 (12.73.38)

बह्वृचं सामगं चैव नीतिशास्त्रकृतश्रमान् । कृतिनोऽथर्वणो वेदे स्थापयेत्तु पुरोहितान् ॥

bahvṛcaṃ sāmagaṃ caiva nītiśāstrakṛtaśramān | kṛtino'tharvaṇo vede sthāpayettu purohitān

a Rigvedin and a Samavedin as well, who have laboured at the science of polity and are accomplished in the Atharvaveda, he may appoint as priests.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0069-0070 of Appendix I passage No. 8 (12.74.2b@008_0069-0070).

Verse 39 (12.73.39)

हिंसालिङ्गा हि निर्दिष्टा मन्त्रा वैतानिकैर्द्विजैः । न तानुच्चारयेत्प्राज्ञः क्षात्रधर्मविरोधिनः ॥

hiṃsāliṅgā hi nirdiṣṭā mantrā vaitānikairdvijaiḥ | na tānuccārayetprājñaḥ kṣātradharmavirodhinaḥ

The mantras that the Vedic ritualists prescribe carry marks of violence; the wise man should not utter them, for they conflict with the duty of a kshatriya.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition prints it inline as lines 0071-0072 of Appendix I passage No. 8 (12.74.2b@008_0071-0072).

Verse 40 (12.73.40)

प्रजागुणाः पुरोधाश्च पुरोहितगुणाः प्रजाः । राजा वै सगुणो येषां कुशलं तेषु सर्वशः ॥

prajāguṇāḥ purodhāśca purohitaguṇāḥ prajāḥ | rājā vai saguṇo yeṣāṃ kuśalaṃ teṣu sarvaśaḥ

The people share the priest's qualities, and the priest shares the people's. Those whose king is endowed with such qualities prosper in every way.

Note on the text: Line 1 is not in the critical edition's constituted text (found in the vulgate recension): line 73 (the last) of the CE's inline Appendix I passage No. 8 (12.74.2b@008_0073); line 2 is 12.74.2c. Removed the stray closing quote mark and doubled daṇḍa, which close the bracketed passage the page opens before verse 4.

Verse 41 (12.73.41)

उभौ प्रजा वर्धयतो देवान्पूर्वापरान्पितॄन् । यौ भवेतां स्थितौ धर्मे श्रद्धेयौ सुतपस्विनौ ॥

ubhau prajā vardhayato devānpūrvāparānpitṝn | yau bhavetāṃ sthitau dharme śraddheyau sutapasvinau

The two of them, king and priest, cause the people, the gods, and the ancestors earlier and later to flourish, if they stand firm in dharma, trustworthy and great in austerity.

Verse 42 (12.73.42)

परस्परस्य सुहृदौ विहितौ समचेतसौ । ब्रह्मक्षत्रस्य संमानात्प्रजा सुखमवाप्नुयात् ॥

parasparasya suhṛdau vihitau samacetasau | brahmakṣatrasya saṃmānātprajā sukhamavāpnuyāt

Friends to each other, of one mind, set in their places: through the honouring of brahmin and kshatriya the people would find happiness.

Note on the text: Corrected समानात् → संमानात् (misprint in Wikisource; dropped anusvara, as in the critical edition's saṃmānāt and in contrast with विमाननात् in the next verse).

Verse 43 (12.73.43)

विमाननात्तयोरेव प्रजा नश्येयुरेव हि । ब्रह्मक्षत्रं हि सर्वासां प्रजानां मूलमुच्यते ॥

vimānanāttayoreva prajā naśyeyureva hi | brahmakṣatraṃ hi sarvāsāṃ prajānāṃ mūlamucyate

By disrespect to those two the people would surely perish; for brahmin and kshatriya are called the root of all peoples.

Verse 44 (12.73.44)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । ऐलकश्यपसंवादं तं निबोध युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | ailakaśyapasaṃvādaṃ taṃ nibodha yudhiṣṭhira

On this they cite an ancient tale: the dialogue of Aila and Kashyapa. Listen to it, Yudhishthira.

Verse 45 (12.73.45)

यदा हि ब्रह्म प्रजहाति क्षत्रं । क्षत्रं यदा वा प्रजहाति ब्रह्म । अन्वग्बलं कतमेऽस्मिन्भजन्ते । तथा बलं कतमेऽस्मिन्ध्रियन्ते ॥

yadā hi brahma prajahāti kṣatraṃ | kṣatraṃ yadā vā prajahāti brahma | anvagbalaṃ katame'sminbhajante | tathā balaṃ katame'smindhriyante

When the brahmin power forsakes the kshatriya, or when the kshatriya power forsakes the brahmin, whom do people then follow for strength, and on which side is strength maintained?

Verse 46 (12.73.46)

द्विधा हि राष्ट्रं भवति क्षत्रियस्य । ब्रह्म क्षत्रं यत्र विरुध्यतीह । अन्वग्बलं दस्यवस्तद्भजन्ते । तथा वर्णं तत्र विदन्ति सन्तः ॥

dvidhā hi rāṣṭraṃ bhavati kṣatriyasya | brahma kṣatraṃ yatra virudhyatīha | anvagbalaṃ dasyavastadbhajante | tathā varṇaṃ tatra vidanti santaḥ

The kingdom of the kshatriya becomes divided in two when brahmin and kshatriya oppose each other. Then the dasyus follow the stronger, and there the good come to know what sort of birth he has.

Verse 47 (12.73.47)

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

Among them sacred learning does not grow, nor do sons; the churn is not turned and they do not sacrifice; their sons do not study the Veda, when brahmins and kshatriyas forsake each other.

Note on the text: Corrected देवमधीयते → वेदमधीयते (misprint in Wikisource; the critical edition has vedam adhīyate) and नो जयन्ते → नो यजन्ते (misprint in Wikisource; jayante is not a valid form here, the critical edition has no yajante, and verse 48 repeats नो यजन्ते).

Verse 48 (12.73.48)

नैषामर्थो वर्धते जातु गेहे । नाधीयते तत्प्रजा नो यजन्ते । अपध्वस्ता दस्युभूता भवन्ति । ये ब्राह्मणान्क्षत्रियाः संत्यजन्ति ॥

naiṣāmartho vardhate jātu gehe | nādhīyate tatprajā no yajante | apadhvastā dasyubhūtā bhavanti | ye brāhmaṇānkṣatriyāḥ saṃtyajanti

Their wealth never grows in the house; their people do not study and do not sacrifice. They become ruined and turn into dasyus, those kshatriyas who forsake the brahmins.

Verse 49 (12.73.49)

एतौ हि नित्यं संयुक्तावितरेतरधारणे । क्षत्रं वै ब्रह्मणो योनिर्योनिः क्षत्रस्य वै द्विजः ॥

etau hi nityaṃ saṃyuktāvitaretaradhāraṇe | kṣatraṃ vai brahmaṇo yoniryoniḥ kṣatrasya vai dvijaḥ

These two are ever joined, each upholding the other: the kshatriya is the womb of the brahmin, and the brahmin is the womb of the kshatriya.

Verse 50 (12.73.50)

उभावेतौ नित्यमभिप्रपन्नौ । संप्रापतुर्महतीं संप्रतिष्ठाम् । तयोः सन्धिर्भिद्यते चेत्पुराण । स्ततः सर्वं भवति हि संप्रमूढम् ॥

ubhāvetau nityamabhiprapannau | saṃprāpaturmahatīṃ saṃpratiṣṭhām | tayoḥ sandhirbhidyate cetpurāṇa | stataḥ sarvaṃ bhavati hi saṃpramūḍham

These two, ever clinging to each other, have attained great establishment. If their ancient bond is broken, then everything becomes utterly confused.

Verse 51 (12.73.51)

नात्र पारं लभते पारगामी । महोदधौ नौरिव संप्रभिन्ना । चातुर्वर्ण्यं भवति हि संप्रमूढं । प्रजास्ततः क्षयसंस्था भवन्ति ॥

nātra pāraṃ labhate pāragāmī | mahodadhau nauriva saṃprabhinnā | cāturvarṇyaṃ bhavati hi saṃpramūḍhaṃ | prajāstataḥ kṣayasaṃsthā bhavanti

Then, like a broken boat on a great deep, the one who wants to cross finds no way to the far shore; the four classes fall into confusion, and the people come to ruin.

Note on the text: Corrected चातुर्वण्यं → चातुर्वर्ण्यं (misprint in Wikisource; dropped र्, as in the critical edition's cāturvarṇyam).

Verse 52 (12.73.52)

ब्रह्मवृक्षो रक्ष्यमाणो मधु हेम च वर्षति । अरक्ष्यमाणः सततमश्रु पापं च वर्षति ॥

brahmavṛkṣo rakṣyamāṇo madhu hema ca varṣati | arakṣyamāṇaḥ satatamaśru pāpaṃ ca varṣati

The tree of brahman, when protected, rains honey and gold; when left unprotected, it rains tears and sin continually.

Verse 53 (12.73.53)

अब्रह्मचारी चरणादपेतो । यदा ब्रह्म ब्रह्मणि त्राणमिच्छेत् । आश्चर्यतो वर्षति तत्र देव । स्तत्राभीक्ष्णं दुष्प्रभाश्चाविशन्ति ॥

abrahmacārī caraṇādapeto | yadā brahma brahmaṇi trāṇamicchet | āścaryato varṣati tatra deva | statrābhīkṣṇaṃ duṣprabhāścāviśanti

When a brahmin class that has strayed from its conduct and keeps no sacred discipline seeks protection, in that land the god rains only by a wonder, and grim calamities enter there again and again.

Verse 54 (12.73.54)

स्त्रियं हत्वा ब्राह्मणं वाऽपि पापः । सभायां यत्र लभते साधुवादम् । राज्ञः सकाशे न विभेति चापि । ततो भयं विद्यते क्षत्रियस्य ॥

striyaṃ hatvā brāhmaṇaṃ vā'pi pāpaḥ | sabhāyāṃ yatra labhate sādhuvādam | rājñaḥ sakāśe na vibheti cāpi | tato bhayaṃ vidyate kṣatriyasya

When a murderer of a woman or of a brahmin, a sinner, wins applause in the assembly and does not fear in the king's presence, then fear arises for the kshatriya.

Verse 55 (12.73.55)

पापैः पापे क्रियमाणेऽतिवेलं । ततो रुद्रो जायते देव एषः । पापैः पापाः संजनयन्ति रुद्रं । ततः सर्वान्साध्वसाधून्हिनस्ति ॥

pāpaiḥ pāpe kriyamāṇe'tivelaṃ | tato rudro jāyate deva eṣaḥ | pāpaiḥ pāpāḥ saṃjanayanti rudraṃ | tataḥ sarvānsādhvasādhūnhinasti

When sins are committed by sinners beyond measure, then this god Rudra arises. Sinners by their sins beget Rudra, and he then destroys all, the good and the wicked alike.

Verse 56 (12.73.56)

कुतो रुद्रः कीदृशो वाऽपि रुद्रः । सत्वैः सत्वं दृश्यते वध्यमानम् । एतत्सर्वं कश्यप मे प्रचक्ष्व । यतो रुद्रो जायते देव एषः ॥

kuto rudraḥ kīdṛśo vā'pi rudraḥ | satvaiḥ satvaṃ dṛśyate vadhyamānam | etatsarvaṃ kaśyapa me pracakṣva | yato rudro jāyate deva eṣaḥ

Whence comes Rudra, and what is Rudra like? One creature is seen being slain by another. Tell me all this, Kashyapa: from where does this god Rudra arise?

Verse 57 (12.73.57)

आत्मा रुद्रो हृदये मानवानां । स्वं स्वं देहं परदेहं च हन्ति । वातोत्पातैः सदृशं रुद्रमाहु । र्देवं जीमूतैः सदृशं रूपमस्य ॥

ātmā rudro hṛdaye mānavānāṃ | svaṃ svaṃ dehaṃ paradehaṃ ca hanti | vātotpātaiḥ sadṛśaṃ rudramāhu | rdevaṃ jīmūtaiḥ sadṛśaṃ rūpamasya

Rudra is the self in the hearts of men; he slays his own body and the bodies of others. They say the god Rudra is like storms of wind, and his form is like that of the clouds.

Verse 58 (12.73.58)

न वै वातः परिवृणोति कश्चि । न्न जीमूतो वर्षति तत्र देवः । तथा युक्तो दृश्यते मानुषेषु । कामद्वेषाद्वध्यते मुह्यते च ॥

na vai vātaḥ parivṛṇoti kaści | nna jīmūto varṣati tatra devaḥ | tathā yukto dṛśyate mānuṣeṣu | kāmadveṣādvadhyate muhyate ca

No one encloses the wind, and no cloud or god rains there; yet a being so yoked is seen among men, bound and bewildered through desire and hatred.

Verse 59 (12.73.59)

यथैकगेहाज्जातवेदाः प्रदीप्तः । कृत्स्नं ग्रामं दहते च त्वरावान् । विमोहनं कुरुते देव एष । ततः सर्वं स्पृश्यते पुण्यपापैः ॥

yathaikagehājjātavedāḥ pradīptaḥ | kṛtsnaṃ grāmaṃ dahate ca tvarāvān | vimohanaṃ kurute deva eṣa | tataḥ sarvaṃ spṛśyate puṇyapāpaiḥ

As a fire kindled in a single house, spreading quickly, burns the whole village, so this god causes bewilderment, and then everything is touched by merit and sin alike.

Note on the text: Corrected एप → एष (misprint in Wikisource; the critical edition has eṣa).

Verse 60 (12.73.60)

यदि दण्डः स्पृशतेऽपुण्यपापं । पापं पापे क्रियमाणे विशेषात् । कस्य हेतोः सुकृतं नाम कुर्या । द्दुष्कृतं वा कस्य हेतोर्न कुर्यात् ॥

yadi daṇḍaḥ spṛśate'puṇyapāpaṃ | pāpaṃ pāpe kriyamāṇe viśeṣāt | kasya hetoḥ sukṛtaṃ nāma kuryā | dduṣkṛtaṃ vā kasya hetorna kuryāt

If the rod of punishment falls even upon one who has neither merit nor sin, because of sin being done, then for what reason would anyone do good, and for what reason would he not do evil?

Verse 61 (12.73.61)

असंत्यागात्पापकृतामपापां । स्तुल्यो दण्डः स्पृशते मिश्रभावात् । शुष्केणार्द्रं दह्यते मिश्रभावा । न्न मिश्रः स्यात्पापकृद्भिः कथंचित् ॥

asaṃtyāgātpāpakṛtāmapāpāṃ | stulyo daṇḍaḥ spṛśate miśrabhāvāt | śuṣkeṇārdraṃ dahyate miśrabhāvā | nna miśraḥ syātpāpakṛdbhiḥ kathaṃcit

Because the sinless do not part from the doers of sin, the same punishment touches them through their mingling; the wet is burned with the dry through mixture. So one should never mingle with doers of sin.

Verse 62 (12.73.62)

साध्वसाधून्धारयतीह भूमिः । साध्वसाधूंस्तापयतीह सूर्यः । साध्वसाधूंश्चापि वातीह वायु । रापस्तथा साध्वसाधून्वहन्ति ॥

sādhvasādhūndhārayatīha bhūmiḥ | sādhvasādhūṃstāpayatīha sūryaḥ | sādhvasādhūṃścāpi vātīha vāyu | rāpastathā sādhvasādhūnvahanti

The earth bears the good and the wicked here; the sun warms the good and the wicked here; the wind blows upon the good and the wicked here; and the waters carry the good and the wicked alike.

Verse 63 (12.73.63)

एवमस्मिन्वर्तते लोक एष । नामुत्रैवं वर्तते राजपुत्र । प्रेत्यैतयोरन्तरावान्विशेषो । यो वै पुण्यं चरते यश्च पापम् ॥

evamasminvartate loka eṣa | nāmutraivaṃ vartate rājaputra | pretyaitayorantarāvānviśeṣo | yo vai puṇyaṃ carate yaśca pāpam

So it goes in this world, O prince, but not so in the next. After death there is a great difference between the man who does merit and the man who does sin.

Verse 64 (12.73.64)

पुण्यस्य लोको मधुमान्घृतार्चि । र्हिरण्यज्योतिरमृतस्य नाभिः । तत्र प्रेत्य मोदते ब्रह्मचारी । न तत्र मृत्युर्न जरा नोत दुःखम् ॥

puṇyasya loko madhumānghṛtārci | rhiraṇyajyotiramṛtasya nābhiḥ | tatra pretya modate brahmacārī | na tatra mṛtyurna jarā nota duḥkham

The world of merit is honeyed and bright with ghee, shining with gold, the navel of immortality. There the one who has kept the sacred discipline rejoices after death; there is no death there, no old age, and no sorrow.

Verse 65 (12.73.65)

पापस्य लोको निरयोऽप्रकाशो । नित्यं दुःखं शोकभूयिष्ठमेव । तत्रात्मानं शोचति पापकर्मा । बह्वीः समाः प्रतपन्नप्रतिष्ठः ॥

pāpasya loko nirayo'prakāśo | nityaṃ duḥkhaṃ śokabhūyiṣṭhameva | tatrātmānaṃ śocati pāpakarmā | bahvīḥ samāḥ pratapannapratiṣṭhaḥ

The world of the sinner is hell, without light, always painful and full of grief. There the doer of sin grieves for himself for many years, scorched and without a foothold.

Note on the text: Corrected वह्वीः → बह्वीः (misprint in Wikisource; the critical edition has bahvīḥ).

Verse 66 (12.73.66)

मिथोभेदाद्ब्राह्मणक्षत्रियाणां । प्रजा दुःखं दुःसहं चाविशन्ति । एवं ज्ञात्वा कार्य एवेह विद्वान् । पुरोहितो नैकविद्यो नृपेण ॥

mithobhedādbrāhmaṇakṣatriyāṇāṃ | prajā duḥkhaṃ duḥsahaṃ cāviśanti | evaṃ jñātvā kārya eveha vidvān | purohito naikavidyo nṛpeṇa

From the mutual division of brahmins and kshatriyas the people fall into unbearable misery. Knowing this, a king should appoint a learned priest who is master of more than one branch of knowledge.

Verse 67 (12.73.67)

तं चैव लब्ध्वाभिषिञ्चेत्तथा धर्मो विधीयते । अग्रं हि ब्राह्मणः प्रोक्तं सर्वस्यैवेह धर्मतः ॥

taṃ caiva labdhvābhiṣiñcettathā dharmo vidhīyate | agraṃ hi brāhmaṇaḥ proktaṃ sarvasyaiveha dharmataḥ

And having found such a priest, let him have himself consecrated; for so dharma is ordained. The brahmin is declared foremost of all here, by dharma.

Verse 68 (12.73.68)

पूर्वं हि ब्रह्मणः सृष्टिरिति ब्रह्मविदो विदुः । ज्येष्ठेनाभिजनेनास्य प्राप्तं पूर्वं यदुत्तमम् ॥

pūrvaṃ hi brahmaṇaḥ sṛṣṭiriti brahmavido viduḥ | jyeṣṭhenābhijanenāsya prāptaṃ pūrvaṃ yaduttamam

The brahmins were created first, so those who know brahman say; by his seniority and high birth, whatever is best has come to him first.

Verse 69 (12.73.69)

तस्मान्मान्यश्च पूज्यश्च ब्राह्मणः प्रसृताग्रभुक् । सर्वं श्रेष्ठं विशिष्टं च निवेद्यं तस्य धीमतः ॥

tasmānmānyaśca pūjyaśca brāhmaṇaḥ prasṛtāgrabhuk | sarvaṃ śreṣṭhaṃ viśiṣṭaṃ ca nivedyaṃ tasya dhīmataḥ

Therefore the brahmin, who takes the first portion, is to be honoured and worshipped; everything best and choicest is to be offered to that wise man.

Verse 70 (12.73.70)

अवश्यमेतत्कर्तव्यं राज्ञा बलवताऽपि हि । ब्रह्म वर्धयति क्षत्रं क्षत्रतो ब्रह्म वर्धते । राज्ञः सर्वस्य चान्यस्य स्वामी राज्ञः पुरोहितः ॥

avaśyametatkartavyaṃ rājñā balavatā'pi hi | brahma vardhayati kṣatraṃ kṣatrato brahma vardhate | rājñaḥ sarvasya cānyasya svāmī rājñaḥ purohitaḥ

This the king must do without fail, even if he is powerful: brahmin power makes the kshatriya grow, and from the kshatriya the brahmin grows. The king's priest is the lord of the king and of all else.

Note on the text: Lines 1–2 are 12.74.32a and 12.74.32c; line 3 is the star line 12.74.32d*0184_01.