"Yudhishthira said, 'Which act, O grandsire, is the foremost of all those
that have been laid down for a king? What is that act by doing which a
king succeeds in enjoying both this world and the next?'
"Bhishma said, 'Even this viz., the worship of the Brahmanas, is the
foremost of all those act, O Bharata, which have been laid down for a
king duly installed on the throne, if, indeed, he is desirous of
obtaining great happiness. Even this is what the foremost of all kings
should do. Know this well, O chief of Bharata's race. The king should
always worship with reverence all righteous Brahmanas possessed of Vedic
lore. The king should, with bows and comforting speeches and gifts
of all articles of enjoyment, worship all Brahmanas possessed of great
learning who may dwell in his city or provinces. This is the foremost of
all acts laid down for the king. Indeed, the king should always keep his
eyes fixed on this. He should protect and cherish these, even as he
protects his own self or his own children. The king should worship with
greater reverence those amongst the Brahmanas that may be worthy of it
(for their superior sanctity and learning). When such men are freed from
all anxiety, the whole kingdom blazes forth in beauty. Such individuals
are worthy of adoration. Unto such the king should bow his head. Verily,
they should be honoured, even as one honours one's sires and grandsires.
Upon them depends the course of conduct followed by men, even as the
existence of all creatures depends upon Vasava. Of prowess incapable of
being baffled and endued with great energy, such men, if enraged, are
capable of consuming the entire kingdom to ashes by only fiat of their
will, or by acts of incantation, or by other means (derived from the
power of penance). I do not see anything that can destroy them. Their
power seems to be uncontrolled, being capable of reaching to the farthest
end of the universe. When angry, their glances fall upon men and things
like a blazing flame of fire upon a forest. The most courageous men are
struck with fear at their men. Their virtues and powers are extraordinary
and immeasurable. Some amongst them are like wells and pits with mouths
covered by grass and creepers, while others resemble the firmament
cleared of clouds and darkness. Some amongst them are of fierce
dispositions (like Durvasas and others of that stamp). Some are as mild
and soft in disposition as cotton (like Gautama and others). Some amongst
them are very cunning (like Agastya who devoured the Asura Vatapi, and
Rishis of that class). Some amongst them are devoted to the practice of
penances. Some amongst them are employed in agricultural pursuits (like
the preceptor of Uddalaka). Some amongst them are engaged in the keep of
kine (as Upamanyu while attending his preceptor). Some amongst them live
upon eleemosynary alms. Some amongst them are even thieves (like Valmiki
in his early years and Viswamitra during a famine). Some amongst them are
fond of fomenting quarrels and disputes (like Narada). Some, again,
amongst them are actors and dancers (like Bharata). Some amongst them are
competent to achieve all feats, ordinary and extraordinary (like Agastya
drinking up the entire ocean, as if it were a palmful of water). The
Brahmanas, O chief of Bharata's race are of diverse aspects and
behaviour. One should always utter the praises of the Brahmanas who are
conversant with all duties, who are righteous of behaviour, who are
devoted to diverse kinds of act, and who are seen to derive their
sustenance from diverse kinds of occupations. The Brahmanas, O ruler
of men, who are highly blessed, are elder in respect of their origin than
the Pitris, the deities, human beings (belonging to the three other
orders), the Snakes and the Rakshasas. These regenerate persons are
incapable of being vanquished by the deities or the Pitris, or the
Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas
are competent to make him a deity that is not a deity They can, again,
divest one that is a deity of his status as such. He becomes a king whom
they wish to make a king. He, on the other hand, goes to the wall whom
they do not love or like. I tell thee truly, O king, that those foolish
persons, without doubt, meet with destruction who calumniate the
Brahmanas and utter their dispraise. Skilled in praise and dispraise, and
themselves the origin or cause of other people's fame and ignominy the
Brahmanas, O king, always become angry with those that seek to injure
others. That man whom the Brahmanas praise succeeds in growing in
prosperity. That man who is censured and is cast off by the Brahmanas
soon meets with discomfiture. It is in consequence of the absence of
Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and
other Kshatriya tribes have become fallen and degraded into the status of
Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the
Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of
the absence of Brahmanas from among their midst, become degraded into
Sudras. Defeat at their hands is preferable to victory over them, O
foremost of victorious persons. One slaying all other living creatures in
the world does not incur a sin so heinous as that of slaying a single
Brahmana. The great Rishis have said that Brahmanicide is a heinous sin.
One should never utter the dispraise or calumny of the Brahmanas. Where
the dispraise of Brahmanas is uttered, one should sit with face hanging
down or leave that spot (for avoiding both the utterer and his words).
That man has not as yet been born in this world or will not take birth
here, who has been or will be able to pass his life in happiness after
quarrelling with the Brahmanas. One cannot seize the wind with one's
hands. One cannot touch the moon with one's hand. One cannot support the
Earth on one's arms. After the same manner, O king, one is not able to
vanquish the Brahmanas in this world.'"
