Adhyaya 64

Verse 1

एकषष्टितमो< ध्याय: राजाके लिये यज्ञ, दान और ब्राह्मण आदि प्रजाकी रक्षाका उपदेश युधिछिर उवाच दानं यज्ञ: क्रिया चेह किंस्वित्‌ प्रेत्य महाफलम्‌ । कस्य ज्याय: फल प्रोक्ते कीदृशेभ्य: कथं कदा,युधिष्ठिनने पूछा--भारत! दान और यज्ञकर्म-इन दोनोंमेंसे कौन मृत्युके पश्चात्‌ महान्‌ फल देनेवाला होता है? किसका फल श्रेष्ठ बताया गया है? कैसे ब्राह्मणोंको कब दान देना चाहिये और किस प्रकार कब यज्ञ करना चाहिये? मैं इस बातको यथार्थरूपसे जानना चाहता हूँ। विद्वन! आप मुझ जिज्ञासुको दानसम्बन्धी धर्म विस्तारपूर्वक बताइये

Yudhiṣṭhira said: “Between charity and sacrifice—indeed, among all righteous acts in this world—which yields the greatest fruit after death? Of the two, whose result is declared superior? To what kind of brāhmaṇas should gifts be given, and when and how? And in what manner and at what time should sacrifices be performed? I wish to know this truthfully. O learned one, explain to me in detail the dharma concerning gifts.”

Verse 2

एतदिच्छामि विज्ञातुं याथातथ्येन भारत । विद्वन्‌ जिज्ञासमानाय दानधर्मान्‌ प्रचक्ष्व मे,युधिष्ठिनने पूछा--भारत! दान और यज्ञकर्म-इन दोनोंमेंसे कौन मृत्युके पश्चात्‌ महान्‌ फल देनेवाला होता है? किसका फल श्रेष्ठ बताया गया है? कैसे ब्राह्मणोंको कब दान देना चाहिये और किस प्रकार कब यज्ञ करना चाहिये? मैं इस बातको यथार्थरूपसे जानना चाहता हूँ। विद्वन! आप मुझ जिज्ञासुको दानसम्बन्धी धर्म विस्तारपूर्वक बताइये

Yudhiṣṭhira said: “O Bhārata, I wish to know this exactly as it truly is. O learned one, to me who am eager to understand, please expound the dharmas of giving—so that I may discern, in proper measure and circumstance, what kind of charity is to be offered, to whom, and with what intention, and how such acts bear fruit beyond death.”

Verse 3

अन्तर्वेद्यां च यद्‌ दत्तं श्रद्धया चानृशंस्यत: । किंस्विन्नै:श्रेयसं तात तन्मे ब्रूहि पितामह,तात पितामह! जो दान वेदीके भीतर श्रद्धापूर्वक दिया जाता है और जो वेदीके बाहर दयाभावसे प्रेरित होकर दिया जाता है; इन दोनोंमें कौन विशेष कल्याणकारी होता है?

Yudhiṣṭhira said: “O dear grandfather, tell me: between these two, which brings the higher good—gifts offered within the sacred altar-space with faith, and gifts given outside it, prompted by compassion and non-cruelty?”

Verse 4

भीष्म उवाच रौद्रें कर्म क्षत्रियस्थ सततं तात वर्तते । तस्य वैतानिकं कर्म दानं चैवेह पावनम्‌,भीष्मजीने कहा--बेटा! क्षत्रियको सदा कठोर कर्म करने पड़ते हैं, अतः यहाँ यज्ञ और दान ही उसे पवित्र करनेवाले कर्म हैं

Bhishma said: “Dear son, for one established in the Kshatriya way, fierce and harsh action is continually present. Therefore, for him, the Vedic sacrificial duties and the practice of giving are, in this world, the purifying acts.”

Verse 5

नतु पापकृतां राज्ञां प्रतिगृह्लन्ति साधव: । एतस्मात्‌ कारणाद्‌ यज्ञैर्यजेदू राजा$5प्तदक्षिणै:,श्रेष्ठ पुरुष पाप करनेवाले राजाका दान नहीं लेते हैं; इसलिये राजाको पर्याप्त दक्षिणा देकर यज्ञोंका अनुष्ठान करना चाहिये

Bhishma said: “The righteous do not accept gifts from kings who commit sinful deeds. Therefore, for this reason, a king should perform sacrifices, providing adequate and proper sacrificial fees (dakṣiṇā), so that his giving becomes worthy and purifying rather than tainted.”

Verse 6

अथ चेत्‌ प्रतिगृल्लीयुर्दद्यादहरहर्न्‌प: । श्रद्धामास्थाय परमां पावन होतदुत्तमम्‌,श्रेष्ठ पुरुष यदि दान स्वीकार करें तो राजाको उन्हें प्रतिदिन बड़ी श्रद्धाके साथ दान देना चाहिये; क्योंकि श्रद्धापूर्वक दिया हुआ दान आत्मशुद्धिका सर्वोत्तम साधन है

If the foremost men accept the gift, then the king should give to them each day with the highest faith; for charity given with faith is the supreme means of self-purification.

Verse 7

ब्राह्मणांस्तर्पयन्‌ द्रव्यैस्ततो यज्ञे यतव्रतः । मैत्रान्‌ साधून्‌ वेदविद: शीलवृत्ततपोर्जितान्‌,तुम नियमपूर्वक यज्ञमें सुशील, सदाचारी, तपस्वी, वेदवेत्ता, सबसे मैत्री रखनेवाले तथा साधु स्वभाववाले ब्राह्मणोंको धन देकर संतुष्ट करो

Then, while performing the sacrifice with disciplined vows, satisfy the Brahmins by giving them wealth—those who are friendly to all, of saintly disposition, learned in the Vedas, and endowed with good conduct, right livelihood, and austerity.

Verse 8

यत्‌ ते ते न करिष्यन्ति कृतं ते न भविष्यति । यज्ञान्‌ साधय साधुभ्य: स्वाद्वन्नान्‌ दक्षिणावत:,यदि वे तुम्हारा दान स्वीकार नहीं करेंगे तो तुम्हें पुण्य नहीं होगा; अतः श्रेष्ठ पुरुषोंके लिये स्वादिष्ट अन्न और दक्षिणासे युक्त यज्ञोंका अनुष्ठान करो

If those worthy recipients do not accept your gift, then for you it will not become a completed meritorious act. Therefore, perform sacrifices properly—offering to the virtuous—providing pleasing food and gifts of dakṣiṇā, so that your charity becomes fruitful and aligned with dharma.

Verse 9

इष्टं दत्त च मन्येथा आत्मानं दानकर्मणा | पूजयेथा यायजूकांस्तवाप्यंशो भवेद्‌ यथा,याज्ञिक पुरुषोंको दान करके ही तुम अपनेको यज्ञ और दानके पुण्यका भागी समझ लो। यज्ञ करनेवाले ब्राह्मणोंका सदा सम्मान करो। इससे तुम्हें भी यज्ञका आंशिक फल प्राप्त होगा

Consider yourself to have offered the desired sacrifice and to have given gifts through the very act of charity. Always honor those Brahmins who conduct sacrifices; by doing so, you too will obtain a share of the sacrificial merit.

Verse 10

(विद्वद्धय: सम्प्रदानेन तत्राप्यंशो5स्य पूजया । यज्वभ्यश्नाथ विद्वद्धयो दत्त्वा लोक॑ प्रदापयेत्‌ ।। प्रदद्याज्ज्ञानदातृणां ज्ञानदानांशभाग (भवेत्‌ ।) विद्वानोंको दान देनेसे, उनकी पूजा करनेसे दाता और पूजकको यज्ञका आंशिक फल प्राप्त होता है। यज्ञकर्ताओं तथा ज्ञानी पुरुषोंको दान देनेसे वह दान उत्तम लोककी प्राप्ति कराता है। जो दूसरोंको ज्ञानदान करते हैं, उन्हें भी अन्न और धनका दान करे। इससे दाता उनके ज्ञानदानके आंशिक पुण्यका भागी होता है ।। प्रजावतो भरेथाश्न ब्राह्मणान्‌ बहुकारिण: । प्रजावांस्तेन भवति यथा जनयिता तथा,जो बहुतोंका उपकार करनेवाले और बाल-बच्चेवाले ब्राह्मणोंका पालन-पोषण करता है वह उस शुभ कर्मके प्रभावसे प्रजापतिके समान संतानवान्‌ होता है

By giving gifts to learned men—and even by honoring them—one gains a share of the merit of sacrifice. By giving to sacrificers and to the wise, such charity becomes a cause of attaining an excellent world. One should also give food and wealth to those who impart knowledge; the giver thereby becomes a participant in a portion of the merit that arises from their gift of knowledge. Further, whoever supports Brahmins who are benefactors of many and who have families becomes, through the power of that auspicious act, blessed with offspring—like a progenitor himself.

Verse 11

यावत: साधुधर्मान्‌ वै सन्त: संवर्धयन्त्युत । सर्वस्वैश्वापि भर्तव्या नरा ये बहुकारिण:,जो संत पुरुष सदा समस्त सद्धर्मोंका प्रचार और विस्तार करते रहते हैं, अपना सर्वस्व देकर भी उनका भरण-पोषण करना चाहिये; क्योंकि वे राजाके अत्यन्त उपकारी होते हैं

Bhishma said: As long as the virtuous uphold and foster the righteous forms of dharma, such men—who render great benefit to the king and the realm—should be supported and maintained even at the cost of one’s entire wealth. Their nourishment is not charity but a duty, because their very presence strengthens public morality and order.

Verse 12

समृद्ध: सम्प्रयच्छ त्वं ब्राह्मणे भ्यो युधिष्ठिर । धेनूरनडुहो 5न्नानि च्छत्र॑ वासांस्युपानहौ,युधिष्ठिर! तुम समृद्धिशाली हो, इसलिये ब्राह्मणोंको गाय, बैल, अन्न, छाता, जूता और वस्त्र दान करते रहो

Bhishma said: “O Yudhishthira, since you are prosperous, keep giving to the Brahmanas—cows, oxen, food-grains, an umbrella, garments, and footwear.” The instruction frames prosperity as a trust to be converted into merit through steady, practical charity that supports learning, ritual life, and social welfare.

Verse 13

आज्यानि यजमाने भ्यस्तथान्नानि च भारत । अश्ववन्ति च यानानि वेश्मानि शयनानि च

Bhīṣma said: “O Bhārata, (one should give) commands/authorizations to those who are performing sacrifices, and likewise provisions of food; also conveyances furnished with horses, as well as houses and beds.”

Verse 14

अजुगुप्सांश्व विज्ञाय ब्राह्म॒णान्‌ वृत्तिकर्शितान्‌

Bhīṣma said: “Recognizing those brāhmaṇas who were free from blame and whose livelihood had been worn down by hardship…”

Verse 15

राजसूयाश्चमेधाभ्यां श्रेयस्तत्‌ क्षत्रियान्‌ प्रति

Bhīṣma said: “For kṣatriyas, that course is the higher good—surpassing even the Rājasūya and the Aśvamedha sacrifices.”

Verse 16

एवं पापैर्विनिर्मुक्तस्त्वं पूत: स्वर्गमाप्स्यसि । क्षत्रियोंके लिये वह कार्य राजसूय और अश्वमेध यज्ञोंस भी अधिक कल्याणकारी है। ऐसा करनेसे तुम सब पापोंसे मुक्त एवं पवित्र होकर स्वर्गलोकमें जाओगे ।। संचयित्वा पुनः कोशं यदू्‌ राष्ट्र पालयिष्यसि

Bhishma said: “Thus, freed from sins, you will be purified and attain heaven. And after replenishing the treasury once more, you will then protect the kingdom.”

Verse 17

आत्मनश्र परेषां च वृत्तिं संरक्ष भारत

Bhishma said: “O Bharata, safeguard the rightful means of livelihood and conduct—both your own and that of others.”

Verse 18

योग: क्षेमश्व ते नित्यं ब्राह्मणेष्वस्तु भारत

Bhishma said: “O Bharata, may you always have welfare and security among the Brahmanas.”

Verse 19

अनर्थो ब्राह्मणस्यैष यद्‌ वित्तनिचयो महान्‌

Bhishma said: “This is a real misfortune for a brahmana—when he amasses a great hoard of wealth.”

Verse 20

ब्राह्मणेषु प्रमूढेषु धर्मो विप्रणशेद्‌ ध्रुवम्‌ धर्मप्रणाशे भूतानामभाव: स्यान्न संशय:,ब्राह्मण जब मोहग्रस्त होते हैं, तब निश्चय ही धर्मका नाश हो जाता है और धर्मका नाश होनेपर प्राणियोंका भी विनाश हो जाता है, इसमें संशय नहीं है

Bhishma said: “When the brahmanas become deluded and lose discernment, dharma surely perishes. And when dharma is destroyed, the very continuance of living beings collapses—of this there is no doubt.”

Verse 21

यो रक्षिभ्य: सम्प्रदाय राजा राष्ट्र विलुम्पति । यज्ञे राष्ट्रादू धनं तस्मादानयध्वमिति ब्रुवन्‌,जो राजा प्रजासे करके रूपमें प्राप्त हुए धनको कोषकी रक्षा करनेवाले कोषाध्यक्ष आदिको देकर खजानेमें रखवा लेता है और अपने कर्मचारियोंको यह आज्ञा देता है कि “तुम लोग यज्ञके लिये राज्यसे धन वसूलकर ले आओ', इस प्रकार यज्ञके नामपर जो राज्यकी प्रजाको लूटता है तथा उसकी आज्ञाके अनुसार लोगोंको डरा-धमकाकर निष्ठ॒रतापूर्वक लाये हुए धनको लेकर जो उसके द्वारा यज्ञका अनुष्ठान करता है, उस राजाके ऐसे यज्ञकी श्रेष्ठ पुरुष प्रशंसा नहीं करते हैं

Bhishma said: A king who, after entrusting affairs to his guards and officials, plunders his own realm and commands his servants, “Bring money from the kingdom for the sacrifice,” robs his subjects in the name of yajña. And when he performs a sacrifice with wealth harshly extracted through intimidation at his order, such a sacrifice is not praised by the noble and discerning. The rite is ethically tainted, for it is funded by oppression rather than righteous means.

Verse 22

यच्चादाय तदाज्ञप्तं भीत॑ं दत्तं सुदारुणम्‌ । यजेदू्‌ राजा न तं॑ यज्ञ प्रशंसन्त्यस्य साधव:,जो राजा प्रजासे करके रूपमें प्राप्त हुए धनको कोषकी रक्षा करनेवाले कोषाध्यक्ष आदिको देकर खजानेमें रखवा लेता है और अपने कर्मचारियोंको यह आज्ञा देता है कि “तुम लोग यज्ञके लिये राज्यसे धन वसूलकर ले आओ', इस प्रकार यज्ञके नामपर जो राज्यकी प्रजाको लूटता है तथा उसकी आज्ञाके अनुसार लोगोंको डरा-धमकाकर निष्ठ॒रतापूर्वक लाये हुए धनको लेकर जो उसके द्वारा यज्ञका अनुष्ठान करता है, उस राजाके ऐसे यज्ञकी श्रेष्ठ पुरुष प्रशंसा नहीं करते हैं

Bhīṣma said: If a king, after seizing wealth, orders it to be handed over—wealth extracted through fear and harsh coercion—and then performs a sacrifice with such proceeds, the righteous do not praise that sacrifice of his. A rite conducted in the name of yajña, yet funded by the intimidation and plunder of subjects, is ethically tainted and fails to earn the approval of the good.

Verse 23

अपीडिता: सुसंवृद्धा ये ददत्यनुकूलत: । तादृशेनाप्युपायेन यष्टव्यं नोद्यमाहतै:,इसलिये जो लोग बहुत धनी हों और बिना पीड़ा दिये ही अनुकूलतापूर्वक धन दे सकें, उनके दिये हुए अथवा वैसे ही मृदु उपायसे प्राप्त हुए धनके द्वारा यज्ञ करना चाहिये; प्रजापीड़नरूप कठोर प्रयत्नसे लाये हुए धनके द्वारा नहीं

Bhīṣma said: Those who are well-prospered and can give wealth willingly, without causing anyone distress—one should perform sacrifices with wealth received from such donors, or obtained by similarly gentle means. Sacrifice should not be undertaken with wealth brought in through harsh exertion that harms the people.

Verse 24

यदा परिनिषिच्येत निहितो वै यथाविधि । तदा राजा महायज्ञैर्यजेत बहुदक्षिणै:,जब राजाका विधिपूर्वक राज्याभिषेक हो जाय और वह राज्यासनपर बैठ जाय तब राजा बहुत-सी दक्षिणाओंसे युक्त महान्‌ यज्ञका अनुष्ठान करे

Bhishma said: When the king has been duly consecrated according to prescribed rites and has been properly installed upon the throne, then he should perform great sacrifices, accompanied by abundant gifts (dakṣiṇā) to the officiants. In this way, royal authority is grounded in dharma—through correct ritual order and generous support of sacred duty—rather than mere power.

Verse 25

वृद्धबालधन रक्ष्यमन्धस्य कृपणस्य च । न खाततपूर्व कुर्वीत न रुदन्ती धनं हरेत्‌,राजा वृद्ध, बालक, दीन और अन्धे मनुष्यके धनकी रक्षा करे। पानी न बरसनेपर जब प्रजा कुआँ खोदकर किसी तरह सिंचाई करके कुछ अन्न पैदा करे और उसीसे जीविका चलाती हो तो राजाको वह धन नहीं लेना चाहिये तथा किसी क्लेशमें पड़कर रोती हुई सत्रीका भी धन न ले

Bhishma said: The king should protect the wealth of the aged and of children, and also of the blind and the destitute. He should not impose exactions on those who have only just managed to produce sustenance by digging wells in a time of drought; nor should he take the property of a woman who is weeping in distress. The ruler’s revenue must never be raised by preying upon the helpless or upon those already crushed by calamity.

Verse 26

हृतं कृपणवित्तं हि राष्ट्र हन्ति नृपश्रियम्‌ । दद्याच्च महतो भोगान्‌ क्षुद्धयं प्रणुदेत्‌ सताम्‌,यदि किसी दरिद्रका धन छीन लिया जाय तो वह राजाके राज्यका और लक्ष्मीका विनाश कर देता है। अत: राजाको चाहिये कि दीनोंका धन न लेकर उन्हें महान्‌ भोग अर्पित करे और श्रेष्ठ पुरुषोंको भूखका कष्ट न होने दे

Bhīṣma said: “Indeed, wealth seized from the destitute destroys a kingdom and the king’s prosperity. Therefore a ruler should not take the property of the poor; rather, he should provide them with ample means of enjoyment and drive away the affliction of hunger from the virtuous.”

Verse 27

येषां स्वादूनि भोज्यानि समवेक्ष्यन्ति बालका: । नाश्नन्ति विधिवत्‌ तानि कि नु पापतरं तत:,जिसके स्वादिष्ट भोजनकी ओर छोटे-छोटे बच्चे तरसती आँखोंसे देखते हों और वह उन्हें न्‍न्यायतः खानेको न मिलता हो, उस पुरुषके द्वारा इससे बढ़कर पाप और क्‍या हो सकता है?

“When little children look longingly upon sweet and delicious foods, yet are not allowed to eat them as is right—what sin could be more grievous than this for such a man?”

Verse 28

यदि ते तादृशो राष्ट्रे विद्वान सीदेत्‌ क्षुधा द्विज: । भ्रूणहत्यां च गच्छेथा: कृत्वा पापमिवोत्तमम्‌,राजन! यदि तुम्हारे राज्यमें कोई वैसा विद्वान्‌ ब्राह्मण भूखसे कष्ट पा रहा हो तो तुम्हें भ्रूण-हत्याका पाप लगेगा और कोई बड़ा भारी पाप करनेसे मनुष्यकी जो दुर्गति होती है, वही तुम्हारी भी होगी

Bhishma said: “O King, if in your realm a learned brahmin of such worth were to languish from hunger, you would incur the sin of foeticide; and the grievous downfall that befalls one who commits a great crime would be yours as well.”

Verse 29

धिक्‌ तस्य जीवित राज्ञो राष्ट्र यस्यावसीदति । द्विजो<न्यो वा मनुष्योडपि शिबिराह वचो यथा,राजा शिबिका कथन है कि “जिसके राज्यमें ब्राह्मण या कोई और मनुष्य क्षुधासे पीड़ित हो रहा हो, उस राजाके जीवनको धिककार है

Bhishma said: “Shame upon the life of that king whose realm falls into misery—when, in his kingdom, a Brahmin or even any other person is tormented by hunger. Such is the purport of the saying about Śibikā.”

Verse 30

यस्य सम विषये राज्ञ: स्नातक: सीदति क्षुधा । अवृद्धिमेति तद्राष्ट्र विच्दते सहराजकम्‌,जिस राजाके राज्यमें स्नातक ब्राह्मण भूखसे कष्ट पाता है, उसके राज्यकी उन्नति रुक जाती है; साथ ही वह राज्य शत्रु राजाओंके हाथमें चला जाता है

Bhishma said: “In the realm of that king under whose equal and impartial jurisdiction a snātaka Brahmin languishes from hunger, the kingdom’s prosperity comes to a halt; indeed, that state—together with its ruler—falls apart and passes into the hands of hostile kings.”

Verse 31

क्रोशन्त्यो यस्य वै राष्ट्रादू हयन्ते तरसा स्त्रिय: । क्रोशतां पतिपुत्राणां मृतोड्सौ न च जीवति,जिसके राज्यसे रोती-बिलखती स्त्रियोंका बलपूर्वक अपहरण हो जाता हो और उनके पति-पुत्र रोते-पीटते रह जाते हों, वह राजा नहीं, मुर्दा है। अर्थात्‌ वह जीवित रहते हुए मुर्देके समान है

Bhīṣma said: In whose kingdom women are violently carried off while crying out, and their husbands and sons are left wailing—such a man is no true king. He is as good as dead; though breathing, he does not truly live, for he has failed in the ruler’s foremost duty of protection.

Verse 32

अरक्षितारं हर्तारें विलोप्तारमनायकम्‌ | तं वै राजकलिं हन्यु: प्रजा: सन्नह निर्धणम्‌,जो प्रजाकी रक्षा नहीं करता, केवल उसके धनको लूटता-खसोटता रहता है, तथा जिसके पास कोई नेतृत्व करनेवाला मन्त्री नहीं है, वह राजा नहीं, कलियुग है। समस्त प्रजाको चाहिये कि ऐसे निर्दयी राजाको बाँधकर मार डाले

Bhishma said: The ruler who does not protect, who instead seizes and plunders, and who is without proper guidance or leadership—such a one is not truly a king but a ‘Kali’ in royal form. The people, having armed themselves, should bind and slay that cruel, impoverishing oppressor.

Verse 33

अहं वो रक्षितेत्युक्त्वा यो न रक्षति भूमिप: । स संहत्य निहन्तव्य: श्वेव सोन्‍न्माद आतुर:

Bhīṣma said: “That king who, having declared, ‘I shall protect you,’ does not in fact protect (his people) should be put down by united action—like a dog afflicted with rabies.”

Verse 34

जो राजा प्रजासे यह कहकर कि “मैं तुमलोगोंकी रक्षा करूँगा” उनकी रक्षा नहीं करता, वह पागल और रोगी कुत्तेकी तरह सबके द्वारा मार डालने योग्य है ।। पापं कुर्वन्ति यत्‌ किंचित्‌ प्रजा राज्ञा हारक्षिता: | चतुर्थ तस्य पापस्य राजा विन्दति भारत,भरतनन्दन! राजासे अरक्षित होकर प्रजा जो कुछ भी पाप करती है, उस पापका एक चौथाई भाग राजाको भी प्राप्त होता है

Bhishma said: The king who tells his subjects, “I will protect you,” yet fails to protect them, becomes like a mad and diseased dog—fit to be slain by all. And whatever sin the people commit when left unprotected by the king, O Bharata, the king himself receives a fourth share of that sin.

Verse 35

अथाहु: सर्वमेवैति भूयो<5र्धमिति निश्चय: । चतुर्थ मतमस्माकं मनो: श्रुत्वानुशासनम्‌,कुछ लोगोंका कहना है कि सारा पाप राजाको ही लगता है। दूसरे लोगोंका यह निश्चय है कि राजा आधे पापका भागी होता है। परंतु मनुका उपदेश सुनकर हमारा मत यही है कि राजाको उस पापका एक चतुर्थाश ही प्राप्त होता है

Bhishma said: “Some declare that the entire burden of sin falls upon the king; others are convinced that the king bears more than half. But having heard Manu’s instruction, our own conclusion is this: the king receives only a fourth share of that sin.”

Verse 36

शुभं वा यच्च कुर्वन्ति प्रजा राज्ञा सुरक्षिता: | चतुर्थ तस्य पुण्यस्य राजा चाप्रोति भारत,भारत! राजासे भलीभाँति सुरक्षित होकर प्रजा जो भी शुभ कर्म करती है, उसके पुण्यका चौथाई भाग राजा प्राप्त कर लेता है

Bhīṣma said: “O Bhārata, when the king protects his subjects well, whatever auspicious deeds the people perform, the king too receives a fourth share of that merit.”

Verse 37

जीवन्तं त्वानुजीवन्तु प्रजा: सर्वा युधिष्ठिर । पर्जन्यमिव भूतानि महाद्रुममिवाण्डजा:

Bhīṣma said: “O Yudhiṣṭhira, may all your subjects live by your life and thrive alongside you. Just as living beings depend upon the rain, and as birds depend upon a great tree, so may the people depend upon you.”

Verse 38

कुबेरमिव रक्षांसि शतक्रतुमिवामरा: । ज्ञातयस्त्वानुजीवन्तु सुहृदश्च परंतप

Bhīṣma said: “May the Rākṣasas attend upon you as they do Kubera; may the immortals attend upon you as they do Śatakratu (Indra). May your kinsmen live supported by you, and may your well-wishers too stand by you, O scorcher of foes.”

Verse 60

इस प्रकार श्रीमह्याभारत अनुशासनपर्वके अन्तर्गत दानधर्मपर्वमें साठवाँ अध्याय पूरा हुआ

Thus ends the sixtieth chapter of the Dāna-dharma section within the Anuśāsana Parva of the sacred Mahābhārata.

Verse 61

परंतप युधिष्ठिर! जैसे सब प्राणी मेघके सहारे जीवन धारण करते हैं, जैसे पक्षी महान्‌ वृक्षका आश्रय लेकर रहते हैं, तथा जिस प्रकार राक्षस कुबेरके और देवता इन्द्रके आश्रित रहकर जीवन धारण करते हैं, उसी प्रकार तुम्हारे जीते-जी सारी प्रजा तुमसे ही अपनी जीविका चलाये तथा तुम्हारे सुहृद्‌ एवं भाई-बन्धु भी तुमपर ही अवलम्बित होकर जीवन निर्वाह करें ।। इति श्रीमहाभारते अनुशासनपर्वणि दानधर्मपर्वणि एकषष्टितमो5ध्याय:

Bhishma said: “O Yudhishthira, subduer of foes! Just as all creatures sustain life depending on the rain-bearing clouds, as birds dwell by taking shelter in a great tree, and as the Yakshas and Rakshasas live supported by Kubera while the gods live supported by Indra—so too, while you live, let the entire people maintain their livelihood through you; and let your friends and kinsmen, your brothers and relations, likewise sustain themselves by relying upon you.”

Verse 133

एते देया व्युष्टिमन्तो लघूपायाश्न भारत । भारत! जो ब्राह्मण यज्ञ करते हों, उन्हें घी, अन्न, घोड़े जुते हुए रथ आदिकी सवारियाँ, घर और शगय्या आदि वस्तुएँ देनी चाहिये। भरतनन्दन! राजाके लिये ये दान सरलतासे होनेवाले और समृद्धिको बढ़ानेवाले हैं

Bhishma said: “O Bharata, these gifts are to be given—gifts that yield enduring benefit and are easy to provide. To Brahmins who are performing sacrifices, one should give ghee and grain, conveyances such as chariots yoked with horses, as well as houses and beds and similar necessities. O best of the Bharatas, for a king these donations are readily accomplished and they increase prosperity.”

Verse 143

उपच्छन्नं प्रकाशं वा वृत्त्या तान्‌ प्रतिपालयेत्‌ । जिन ब्राह्मणोंका आचरण निन्दित न हो, वे यदि जीविकाके बिना कष्ट पा रहे हों तो उनका पता लगाकर गुप्त या प्रकट रूपमें जीविकाका प्रबन्ध करके सदा उनका पालन करते रहना चाहिये

Bhishma said: “One should sustain such Brahmins—whether by discreet means or openly—by arranging their livelihood and continuing to support them, especially when their conduct is blameless yet they suffer for want of subsistence. The ethical thrust is that society’s guardians must actively seek out the deserving and ensure their maintenance, without letting their dignity be harmed.”

Verse 166

तेन त्वं ब्रह्म भूयत्वमवाप्स्यसि धनानि च । कोषका संग्रह करके यदि तुम उसके द्वारा राष्ट्रकी रक्षा करोगे तो तुम्हें दूसरे जन्मोंमें धन और ब्राह्मणत्वकी प्राप्ति होगी

Bhishma said: “By that course of conduct, you will attain the state of Brahminhood and also acquire wealth. If, by collecting and safeguarding the treasury, you protect the kingdom, then in future births you will gain prosperity and the status of a Brahmin.”

Verse 186

तदर्थ जीवितं ते<स्तु मा तेभ्यो5प्रतिपालनम्‌ । भारत! ब्राह्मणोंके पास जो वस्तु न हो, उसे उनको देना और जो हो उसकी रक्षा करना भी तुम्हारा नित्य कर्तव्य है। तुम्हारा जीवन उन्हींकी सेवामें लग जाना चाहिये। उनकी रक्षासे तुम्हें कभी मुँह नहीं मोड़ना चाहिये

Bhishma said: “Let your very life be for that purpose; do not ever fail in your protection of them. O Bharata, it is your constant duty to give Brahmins what they lack, and to safeguard what they already possess. Your life should be devoted to their service, and you must never turn away from their protection.”

Verse 196

श्रिया हाभीक्ष्णं संवासो दर्पयेत्‌ सम्प्रमोहयेत्‌ । ब्राह्मणोंके पास यदि बहुत धन इकट्ठा हो जाय तो यह उनके लिये अनर्थका ही कारण होता है; क्योंकि लक्ष्मीका निरन्तर सहवास उन्हें दर्प और मोहमें डाल देता है

Bhishma said: Constant intimacy with prosperity (Lakshmi) breeds pride and leads one into delusion. Therefore, if a Brahmin amasses great wealth, it often becomes a cause of harm for him, because unbroken association with riches tends to push him toward arrogance and moral confusion.

Verse 1736

पुत्रवच्चापि भृत्यान्‌ स्वान्‌ प्रजाश्न परिपालय । भरतनन्दन! तुम अपनी और दूसरोंकी भी जीविकाकी रक्षा करो तथा अपने सेवकों और प्रजाजनोंका पुत्रकी भाँति पालन करो

Bhishma said: “Protect your own dependents and your subjects, and also safeguard the means of livelihood—both yours and that of others. O joy of the Bharatas, nurture your servants and the people as you would your own children.”