The Brahmin in Distress and the Taking Up of Arms

Verse 1 (12.78.1)

व्याख्याता राजधर्मेण वृत्तिरापत्सु भारत । कथंचिद्वैश्यधर्मेण जीवेद्वा ब्राह्मणो न वा ॥

vyākhyātā rājadharmeṇa vṛttirāpatsu bhārata | kathaṃcidvaiśyadharmeṇa jīvedvā brāhmaṇo na vā

You have explained, O Bharata, how a livelihood is to be had by a king's duty in times of calamity. Now tell me: may a brahmin ever live by the duty of a vaishya, or may he not?

Verse 2 (12.78.2)

अशक्तः क्षत्रधर्मेण वैश्यधर्मेण वर्तयेत् । कृषिं गोरक्ष्यमास्थाय व्यसने वृत्तिसंक्षये ॥

aśaktaḥ kṣatradharmeṇa vaiśyadharmeṇa vartayet | kṛṣiṃ gorakṣyamāsthāya vyasane vṛttisaṃkṣaye

If he cannot live by the duty of a warrior, he may live by that of a vaishya, taking up farming and the keeping of cattle, in misfortune, when his means of living have failed.

Verse 3 (12.78.3)

कानि पण्यानि विक्रीणन्स्वर्गलोकान्न हीयते । ब्राह्मणो वैश्यधर्मेण वर्तयन्भरतर्षभ ॥

kāni paṇyāni vikrīṇansvargalokānna hīyate | brāhmaṇo vaiśyadharmeṇa vartayanbharatarṣabha

O best of the Bharatas, by selling which goods does a brahmin who lives by a vaishya's duty not fall from the heavenly worlds?

Verse 4 (12.78.4)

सुरालवणमित्येतत्तिलान्केसरिणः पशून् । वृषभान्मधु मांसं च कृतान्नं च युधिष्ठिर ॥

surālavaṇamityetattilānkesariṇaḥ paśūn | vṛṣabhānmadhu māṃsaṃ ca kṛtānnaṃ ca yudhiṣṭhira

Liquor and salt, sesame seeds, horses, animals, bulls, honey, meat, and cooked food, O Yudhishthira,

Verse 5 (12.78.5)

सर्वास्ववस्थास्वेतानि ब्राह्मणः परिवर्जयेत् । एतेषां विक्रयात्तात ब्राह्मणो नरके पतेत् ॥

sarvāsvavasthāsvetāni brāhmaṇaḥ parivarjayet | eteṣāṃ vikrayāttāta brāhmaṇo narake patet

a brahmin should avoid these in every circumstance. By selling them, dear child, a brahmin would fall into hell.

Verse 6 (12.78.6)

अजोऽग्निर्वरुणो मेषः सूर्योऽश्वः पृथिवी विराट् । धेनुर्यज्ञश्च सोमश्च न विक्रेयाः कथंचन ॥

ajo'gnirvaruṇo meṣaḥ sūryo'śvaḥ pṛthivī virāṭ | dhenuryajñaśca somaśca na vikreyāḥ kathaṃcana

The goat, fire, Varuna, the ram, the sun, the horse, the earth, the Virat, the cow, sacrifice and Soma: these are never to be sold.

Verse 7 (12.78.7)

पक्वेनामस्य निमयं न प्रशंसन्ति साधवः । निमयेत्पक्वमामेन भोजनार्थाय भारत ॥

pakvenāmasya nimayaṃ na praśaṃsanti sādhavaḥ | nimayetpakvamāmena bhojanārthāya bhārata

Good men do not approve of giving cooked food in exchange for raw; but one may exchange raw food for cooked, for the sake of a meal, O Bharata.

Verse 8 (12.78.8)

वयं सिद्धमशिष्यामो भवान्साधयतामिदम् । एवं संवीक्ष्य समयं नाधर्मोऽस्ति कथंचन ॥

vayaṃ siddhamaśiṣyāmo bhavānsādhayatāmidam | evaṃ saṃvīkṣya samayaṃ nādharmo'sti kathaṃcana

'We shall eat what is already cooked; may you prepare this for us.' When an arrangement is made on such terms, there is no wrong in it at all.

Verse 9 (12.78.9)

अत्र ते वर्तयिष्यामि यथा धर्मः सनातनः । व्यवहारप्रवृत्तानां तन्निबोध युधिष्ठिर ॥

atra te vartayiṣyāmi yathā dharmaḥ sanātanaḥ | vyavahārapravṛttānāṃ tannibodha yudhiṣṭhira

On this point I shall tell you what the eternal rule is for those engaged in dealings. Listen to it, Yudhishthira.

Note on the text: Corrected कर्मः → धर्मः (misprint in Wikisource; क for ध; the critical edition has dharmaḥ). Line 2 has सनातनः where the CE has purātanaḥ, a recension variant.

Verse 10 (12.78.10)

भवतेऽहं ददानीदं भवानेतत्प्रयच्छतु । उचितो वर्तते धर्मो न बलात्संप्रवर्तते ॥

bhavate'haṃ dadānīdaṃ bhavānetatprayacchatu | ucito vartate dharmo na balātsaṃpravartate

'I give you this; give me that'. In this way what is fitting prevails as dharma; it is not carried on by force.

Verse 11 (12.78.11)

इत्येवं संप्रवर्तन्ते व्यवहाराः पुरातनाः । ऋषीणामितरेषां च साधु चैतदसंशयम् ॥

ityevaṃ saṃpravartante vyavahārāḥ purātanāḥ | ṛṣīṇāmitareṣāṃ ca sādhu caitadasaṃśayam

Thus have dealings gone on from ancient times, among the sages and among others; this is good beyond all doubt.

Note on the text: Corrected पुरातनः → पुरातनाः (misprint in Wikisource; dropped ा, the plural व्यवहाराः needs it; the critical edition reads purātanāḥ).

Verse 12 (12.78.12)

अथ तात यदा सर्वाः शस्त्रमाददते प्रजाः । व्युत्क्रमन्ते स्वधर्मेभ्यः क्षत्रस्य क्षीयते बलम् ॥

atha tāta yadā sarvāḥ śastramādadate prajāḥ | vyutkramante svadharmebhyaḥ kṣatrasya kṣīyate balam

Father, when all the people take up weapons and stray from their own duties, the strength of the warrior class wanes.

Verse 13 (12.78.13)

तदा त्राता तु को नु स्यात्को धर्मः किं परायणम् । एतं मे संशयं ब्रूहि विस्तरेण पितामह ॥

tadā trātā tu ko nu syātko dharmaḥ kiṃ parāyaṇam | etaṃ me saṃśayaṃ brūhi vistareṇa pitāmaha

Then who will be the protector, what is the dharma, and what the refuge? Explain this doubt of mine to me in full, grandfather.

Note on the text: Lines differ from CE 12.79.13ab (rājā trātā na loke syāt kiṃ tadā syāt parāyaṇam); Wikisource's wording (तदा त्राता तु को नु स्यात्को धर्मः किं परायणम्) is good Sanskrit and is kept.

Verse 14 (12.78.14)

दानेन तपसा यज्ञैरद्रोहेण दमेन च । ब्राह्मणप्रमुखा वर्णाः क्षेममिच्छेयुरात्मनः ॥

dānena tapasā yajñairadroheṇa damena ca | brāhmaṇapramukhā varṇāḥ kṣemamiccheyurātmanaḥ

By giving, austerity, sacrifice, freedom from malice and self-restraint, the classes, with the brahmins at their head, should seek their own welfare.

Note on the text: Corrected यज्ञैदद्रोहेण → यज्ञैरद्रोहेण (misprint in Wikisource; द for र; the critical edition reads yajñair adroheṇa).

Verse 15 (12.78.15)

तेषां ये वेदबलिनस्त उत्थाय समन्ततः । राज्ञो बलं वर्धयेयुर्महेन्द्रस्येव देवताः ॥

teṣāṃ ye vedabalinasta utthāya samantataḥ | rājño balaṃ vardhayeyurmahendrasyeva devatāḥ

Among them, those who are strong in the Veda should rise up on every side and increase the king's strength, as the gods do for Mahendra.

Verse 16 (12.78.16)

राज्ञो हि क्षीयमाणस्य ब्रह्मैवाहुः परायणम् । तस्माद्ब्राह्मबलेनैव समुत्थेयं विजानता ॥

rājño hi kṣīyamāṇasya brahmaivāhuḥ parāyaṇam | tasmādbrāhmabalenaiva samuttheyaṃ vijānatā

For a king who is declining, they say, the brahmin power is the final refuge; therefore one who understands should rise up through brahmin power alone.

Verse 17 (12.78.17)

यदा तु विजयी राजा क्षेमं राष्ट्रेऽभिसन्दधेत् । तदा वर्णा यथाधर्मं निविशेयुः स्वकर्मसु ॥

yadā tu vijayī rājā kṣemaṃ rāṣṭre'bhisandadhet | tadā varṇā yathādharmaṃ niviśeyuḥ svakarmasu

But when a victorious king has established peace and well-being in his realm, then the classes should settle again into their own duties, as dharma requires.

Verse 18 (12.78.18)

उन्मर्यादे प्रवृत्ते तु दस्युभिः संकरे कृते । सर्वे वर्णा न दुष्येयुः शस्त्रवन्तो युधिष्ठिर ॥

unmaryāde pravṛtte tu dasyubhiḥ saṃkare kṛte | sarve varṇā na duṣyeyuḥ śastravanto yudhiṣṭhira

When bounds are broken and bandits have thrown the classes into confusion, no class that bears arms is at fault, Yudhishthira.

Verse 19 (12.78.19)

अथ चेत्सर्वतः क्षत्रं प्रदुष्येद्ब्राह्मणं प्रति । कस्तत्र ब्राह्मणांस्त्राता को धर्मः किं परायणम् ॥

atha cetsarvataḥ kṣatraṃ praduṣyedbrāhmaṇaṃ prati | kastatra brāhmaṇāṃstrātā ko dharmaḥ kiṃ parāyaṇam

But if the warrior class everywhere turns hostile to the brahmins, who is then the protector of the brahmins, what is the dharma, and what the refuge?

Verse 20 (12.78.20)

तपसा ब्रह्मचर्येण शस्त्रेण च बलेन च । अमायया मायया च नियन्तव्यं तदा भवेत् ॥

tapasā brahmacaryeṇa śastreṇa ca balena ca | amāyayā māyayā ca niyantavyaṃ tadā bhavet

Then he must be held in check by austerity, by chastity, by weapons and by force, by honest means and by guile.

Verse 21 (12.78.21)

क्षत्रियस्यातिवृत्तस्य ब्राह्मणेषु विशेषतः । ब्रह्मैव संनियन्तृ स्यात्क्षत्रं हि ब्रह्मसंभवम् ॥

kṣatriyasyātivṛttasya brāhmaṇeṣu viśeṣataḥ | brahmaiva saṃniyantṛ syātkṣatraṃ hi brahmasaṃbhavam

When a warrior oversteps his bounds, especially toward brahmins, brahman alone should be his restrainer, for the warrior order is born of brahman.

Verse 22 (12.78.22)

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम् । तेषां सर्वत्रगं तेजः स्वस्वयोनिषु शाम्यति ॥

adbhyo'gnirbrahmataḥ kṣatramaśmano lohamutthitam | teṣāṃ sarvatragaṃ tejaḥ svasvayoniṣu śāmyati

Fire came from water, the warrior from the brahmin, and iron from stone. The force of each, though it reaches everywhere, is quenched in its own source.

Note on the text: Corrected अभ्द्योऽग्निर् → अद्भ्योऽग्निर् (misprint in Wikisource; transposed conjunct; the critical edition reads adbhyo 'gnir). Line 2 ends स्वस्वयोनिषु where the CE has svāsu yoniṣu, a variant.

Verse 23 (12.78.23)

यदा छिनत्त्ययोऽश्मानमग्निश्चापोऽभिहन्ति च । क्षत्रं च ब्राह्मणं द्वेष्टि तदा शाम्यन्ति ते त्रयः ॥

yadā chinattyayo'śmānamagniścāpo'bhihanti ca | kṣatraṃ ca brāhmaṇaṃ dveṣṭi tadā śāmyanti te trayaḥ

When iron cuts stone, when fire strikes water, and when the warrior hates the brahmin, then all three are stilled.

Verse 24 (12.78.24)

तस्माद्ब्रह्मणि शाम्यन्ति क्षत्रियाणां युधिष्ठिर । समुदीर्णान्यजेयानि तेजांसि च बलानि च ॥

tasmādbrahmaṇi śāmyanti kṣatriyāṇāṃ yudhiṣṭhira | samudīrṇānyajeyāni tejāṃsi ca balāni ca

Therefore, Yudhishthira, the swollen and unconquerable energies and forces of the kshatriyas are stilled in the brahman.

Verse 25 (12.78.25)

ब्रह्मवीर्ये मृदूभूते क्षत्रवीर्ये च दुर्बले । दुष्टेषु सर्ववर्णेषु ब्राह्मणान्प्रति भारत ॥

brahmavīrye mṛdūbhūte kṣatravīrye ca durbale | duṣṭeṣu sarvavarṇeṣu brāhmaṇānprati bhārata

O Bharata, when the power of the brahmins has grown soft and the power of the kshatriyas weak, and all the classes are hostile toward the brahmins,

Verse 26 (12.78.26)

ये तत्र युद्धं कुर्वन्ति त्यक्त्वा जीवितमात्मनः । ब्राह्मणान्परिरक्षन्ति तेषां लोका भवन्ति के ॥

ye tatra yuddhaṃ kurvanti tyaktvā jīvitamātmanaḥ | brāhmaṇānparirakṣanti teṣāṃ lokā bhavanti ke

what worlds are won by those who then fight, giving up their own lives, and protect the brahmins?

Note on the text: Removed the stray backtick Wikisource prints before line 2. Line 1 = CE 12.79.26a; line 2 is the CE star line 12.79.26b*0195_01 (brāhmaṇān parirakṣanti teṣāṃ lokā bhavanti ke).

Verse 27 (12.78.27)

ब्राह्मणान्परिरक्षन्तो धर्ममात्मानमेव च । मनस्विनो मन्युमन्तः पुण्याँल्लोकान्व्रजन्त्यमी । ब्राह्मणार्थं हि सर्वेषां शस्त्रग्रहणमिष्यते ॥

brāhmaṇānparirakṣanto dharmamātmānameva ca | manasvino manyumantaḥ puṇyām̐llokānvrajantyamī | brāhmaṇārthaṃ hi sarveṣāṃ śastragrahaṇamiṣyate

Protecting the brahmins, dharma and themselves, those proud and wrathful men go to the worlds of the righteous. For the sake of the brahmins the taking up of weapons is permitted to all.

Note on the text: Corrected शस्त्रग्रहणभिष्यते → शस्त्रग्रहणमिष्यते (misprint in Wikisource; भ for म; the critical edition reads śastragrahaṇam iṣyate). Three-line verse as on the page (labelled 12-78-27a/b/c): line 1 = CE 12.79.26c (brāhmaṇān parirakṣanto dharmam ātmānam eva ca); line 2 = CE 12.79.27a (Wikisource पुण्याँल्लोकान्व्रजन्त्यमी for CE puṇyalokā bhavanti te, a variant); line 3 = CE 12.79.27c. The alignment found no match for the three-line division.

Verse 28 (12.78.28)

अतिस्विष्टमधीतानां लोकानतितपस्विनाम् । अनाशकाग्न्याहितानां शूरा यान्ति परां गतिम् ॥

atisviṣṭamadhītānāṃ lokānatitapasvinām | anāśakāgnyāhitānāṃ śūrā yānti parāṃ gatim

Passing beyond the worlds of those who have sacrificed abundantly and studied, of the great ascetics, of those who fast to death and of those who keep the sacred fires, heroes reach the highest goal.

Note on the text: Not matched by the alignment because Wikisource divides the CE verses differently: line 1 = CE 12.79.28a (अतिस्विष्टमधीतानां for CE ati sviṣṭasvadhītānām, a variant), line 2 = CE 12.79.28c (अनाशकाग्न्याहितानां for anāśakāgnyor viśatām, a variant). The CE's third line 28e begins the next Wikisource verse.

Verse 29 (12.78.29)

ब्राह्मणस्त्रिषु वर्णेषु शस्त्रं गृह्णन्न दुष्यति । एष एवात्मनस्त्यागो नान्यं धर्मं विदुर्जना ॥

brāhmaṇastriṣu varṇeṣu śastraṃ gṛhṇanna duṣyati | eṣa evātmanastyāgo nānyaṃ dharmaṃ vidurjanā

A brahmin who takes up a weapon for the sake of the three classes is not at fault. This is itself the giving up of oneself; people know of no other dharma.

Note on the text: Not matched by the alignment. Line 1 (ब्राह्मणस्त्रिषु वर्णेषु शस्त्रं गृह्णन्न दुष्यति) is not in the CE as such; it echoes CE 12.79.33a (brāhmaṇas triṣu kāleṣu śastraṃ gṛhṇan na duṣyati), which also appears here as verse 34. Line 2 = CE 12.79.28e (evam evātmanas tyāgān nānyaṃ dharmaṃ vidur janāḥ), with एष एव for evam eva; the page's note cites the CE reading as a variant.

Verse 30 (12.78.30)

तेभ्यो नमश्च भद्रं च ये शरीराणि जुह्वति । ब्रह्मद्विषो जिघांसन्तस्तेषां नोऽस्तु सलोकता ॥

tebhyo namaśca bhadraṃ ca ye śarīrāṇi juhvati | brahmadviṣo jighāṃsantasteṣāṃ no'stu salokatā

Homage and blessing to those who offer their bodies in sacrifice, wishing to slay the enemies of the brahmins; may we share a world with them.

Note on the text: Corrected ब्रह्मद्विपो → ब्रह्मद्विषो (misprint in Wikisource; प for ष; the critical edition reads brahmadviṣo). Line 1 = CE 12.79.29a; line 2 = CE 12.79.29c (जिघांसन्तः for niyacchantaḥ, a variant).

Verse 31 (12.78.31)

ब्रह्मलोकजितः स्वर्ग्यान्वीरांस्तान्मनुरब्रवीत् । यथाऽश्वमेधावभृथे स्नाताः पूता भवन्त्युत । दुष्कृतः सुकृतश्चैव तथा शस्त्रहता रणे ॥

brahmalokajitaḥ svargyānvīrāṃstānmanurabravīt | yathā'śvamedhāvabhṛthe snātāḥ pūtā bhavantyuta | duṣkṛtaḥ sukṛtaścaiva tathā śastrahatā raṇe

Manu said that such heroes win the world of Brahma and heaven. Just as those who bathe at the concluding bath of the horse sacrifice are purified, so are those slain by weapons in battle, whether they have done evil or good.

Note on the text: Corrected मनुरव्रवीत् → मनुरब्रवीत् (misprint in Wikisource; व for ब; the critical edition reads manur abravīt). Three-line verse as on the page (labelled 12-78-31a/b/c): line 1 = CE 12.79.29e; lines 2-3 = CE 12.79.30a and 30c. The alignment found no match for the three-line division.

Verse 32 (12.78.32)

भवत्यधर्मो धर्मो हि धर्मोऽधर्मो भवत्युत । कारणाद्देशकालस्य देशः कालः स तादृशः ॥

bhavatyadharmo dharmo hi dharmo'dharmo bhavatyuta | kāraṇāddeśakālasya deśaḥ kālaḥ sa tādṛśaḥ

Adharma becomes dharma, and dharma becomes adharma, by reason of the place and the time; for the place and the time are of that kind.

Verse 33 (12.78.33)

मैत्राः क्रूराणि कुर्वन्तो जयन्ति स्वर्गमुत्तमम् । धर्म्याः पापानि कुर्वाणा गच्छन्ति परमां गतिम् ॥

maitrāḥ krūrāṇi kurvanto jayanti svargamuttamam | dharmyāḥ pāpāni kurvāṇā gacchanti paramāṃ gatim

The kindly, even when they do cruel deeds, win the highest heaven; the righteous, even when they commit sins, go to the supreme goal.

Verse 34 (12.78.34)

ब्राह्मणस्त्रिषु कालेषु शस्त्रं गृह्णन्न दुष्यति । आत्मत्राणे दस्युदोषे सर्वस्वहरणे तथा ॥

brāhmaṇastriṣu kāleṣu śastraṃ gṛhṇanna duṣyati | ātmatrāṇe dasyudoṣe sarvasvaharaṇe tathā

A brahmin who takes up a weapon on three occasions is not at fault: in defence of himself, when bandits threaten, and when everything he owns is being seized.

Note on the text: Line 1 = CE 12.79.33a; line 2 (आत्मत्राणे दस्युदोषे सर्वस्वहरणे तथा) differs from CE 33c (ātmatrāṇe varṇadoṣe durgasya niyameṣu ca), and the CE star line 33b*0196_01 is not on the page. Wikisource's wording is good Sanskrit and is kept.

Verse 35 (12.78.35)

अभ्युत्थिते दस्युबले क्षत्रार्थे वर्णसङ्करे । संप्रमूढेषु वर्णेषु यदन्योऽभिभवेद्वली ॥

abhyutthite dasyubale kṣatrārthe varṇasaṅkare | saṃpramūḍheṣu varṇeṣu yadanyo'bhibhavedvalī

When a band of robbers has risen up, when the warriors' task has failed and the classes are in confusion, when all the classes are bewildered and some strong man overpowers the rest,

Verse 36 (12.78.36)

ब्राह्मणो यदि वा वैश्यः शूद्रो वा राजसत्तम । दस्युभ्यो यः प्रजा रक्षेद्दण्डं धर्मेण धारयेत् ॥

brāhmaṇo yadi vā vaiśyaḥ śūdro vā rājasattama | dasyubhyo yaḥ prajā rakṣeddaṇḍaṃ dharmeṇa dhārayet

then, best of kings, whether he is a brahmin, a vaishya or a shudra, whoever protects the people from the robbers and wields the rod of punishment according to dharma:

Verse 37 (12.78.37)

कार्यं कुर्यान्न वा कुर्यात्स वार्यो वा भवेन्न वा । न स्म शस्त्रं गृहीतव्यमन्यत्र क्षत्रबन्धुतः ॥

kāryaṃ kuryānna vā kuryātsa vāryo vā bhavenna vā | na sma śastraṃ gṛhītavyamanyatra kṣatrabandhutaḥ

Whether he should do the deed or not, whether he is to be stopped or not: a weapon is not to be taken up by anyone other than one of the warrior class.

Note on the text: The page gives this verse to Bhishma; the critical edition (12.79.36) continues Yudhishthira's question through these lines, and Bhishma's reply begins at the next verse. The page's speaker is kept.

Verse 38 (12.78.38)

अपारे यो भवेत्पारमप्लवे यः प्लवो भवेत् । शूद्रो वा यदि वाऽप्यन्यः सर्वथा मानमर्हति ॥

apāre yo bhavetpāramaplave yaḥ plavo bhavet | śūdro vā yadi vā'pyanyaḥ sarvathā mānamarhati

He who becomes the far shore for those who have none, and a boat for those who have no boat, whether a shudra or anyone else, deserves honour in every way.

Note on the text: Corrected अप्लवेः यः → अप्लवे यः (misprint in Wikisource; stray visarga; the critical edition reads aplave yaḥ).

Verse 39 (12.78.39)

यमाश्रित्य नरा राजन्वर्तयेयुर्यथासुखम् । अनाथास्तप्यमानाश्च दस्युभिः परिपीडिताः ॥

yamāśritya narā rājanvartayeyuryathāsukham | anāthāstapyamānāśca dasyubhiḥ paripīḍitāḥ

O king, the one on whom people rely to live in comfort, the helpless, the suffering, those harassed by bandits,

Verse 40 (12.78.40)

तमेव पूजयेयुस्ते प्रीत्या स्वमिव बान्धवम् । महद्ध्यभीष्टं कौरव्य कर्ता सन्मानमर्हति ॥

tameva pūjayeyuste prītyā svamiva bāndhavam | mahaddhyabhīṣṭaṃ kauravya kartā sanmānamarhati

that man they should honour with love as if he were their own kinsman. Whoever accomplishes such a great and desired thing, O descendant of Kuru, deserves honour.

Note on the text: Corrected यहद्ध्यभीष्टं → महद्ध्यभीष्टं (misprint in Wikisource; य for म; the critical edition has mahad dhy abhīkṣṇaṃ; अभीष्टं is kept as a variant of abhīkṣṇaṃ).

Verse 41 (12.78.41)

किमनडुहा यो न वहेत्किं धेन्वा वाऽप्यदुग्धया । बन्ध्यया भार्यया कोऽर्थः कोऽर्थो राज्ञाऽप्यरक्षता ॥

kimanaḍuhā yo na vahetkiṃ dhenvā vā'pyadugdhayā | bandhyayā bhāryayā ko'rthaḥ ko'rtho rājñā'pyarakṣatā

What use is an ox that does not draw the cart, or a cow that gives no milk, or a barren wife? And what use is a king who does not protect?

Note on the text: Lines differ somewhat from CE 12.79.40 (kim ukṣṇāvahatā kṛtyaṃ ...); Wikisource's reading is good Sanskrit and is kept (the page's note gives the झ. variant).

Verse 42 (12.78.42)

यथा दारुमयो हस्ती यथा चर्ममयो मृगः । यथा ह्यदक्षः पुरुषः पथि क्षेत्रं यथोपरम् ॥

yathā dārumayo hastī yathā carmamayo mṛgaḥ | yathā hyadakṣaḥ puruṣaḥ pathi kṣetraṃ yathoparam

Like an elephant made of wood, a deer made of leather, an unskilled man on the road, a field of barren soil,

Verse 43 (12.78.43)

यथा विप्रोऽनधीयानो राजा यश्च न रक्षिता । मेघो न वर्षते यश्च सर्व एव निरर्थकाः ॥

yathā vipro'nadhīyāno rājā yaśca na rakṣitā | megho na varṣate yaśca sarva eva nirarthakāḥ

like a brahmin who does not study, a king who does not protect, and a cloud that does not rain: all of these are useless.

Note on the text: Not matched by the alignment; this is CE 12.79.42 (evaṃ brahmānadhīyānaṃ rājā yaś ca na rakṣitā / na varṣati ca yo meghaḥ sarva ete nirarthakāḥ), with Wikisource's यथा विप्रोऽनधीयानो ... मेघो न वर्षते यश्च for the CE wording.

Verse 44 (12.78.44)

नित्यं यस्तु सतो रक्षेदसतश्च निवर्तयेत् । स एव राजा कर्तव्यस्तेन सर्वमिदं धृतम् ॥

nityaṃ yastu sato rakṣedasataśca nivartayet | sa eva rājā kartavyastena sarvamidaṃ dhṛtam

He who always protects the good and drives away the wicked: he alone should be made king, for by him all this is upheld.