तेभ्यः ह प्राप्तेभ्यः पृथग् अर्हाणि कारयाम् चकार सः ह प्रातः संजिहानः उवाच न मे स्तेनः जनपदे न कदर्यः न मद्यपः न अनाहिताग्निः न अविद्वान् न स्वैरी स्वैरिणी कुतः यक्ष्यमाणः वै भगवन्तः अहम् अस्मि यावत् एकैकस्मै ऋत्विजे धनम् दास्यामि तावत् भगवद्भ्यः दास्यामि वसन्तु भगवन्तः इति
tebhyaḥ ha prāptebhyaḥ pṛthag arhāṇi kārayām cakāra saḥ ha prātaḥ saṃjihānaḥ uvāca na me stenaḥ janapade na kadaryaḥ na madyapaḥ na anāhitāgniḥ na avidvān na svairī svairiṇī kutaḥ yakṣyamāṇaḥ vai bhagavantaḥ aham asmi yāvat ekaikasmai ṛtvije dhanam dāsyāmi tāvat bhagavadbhyaḥ dāsyāmi vasantu bhagavantaḥ iti
When they arrived he had each of them honoured separately. In the morning, on rising, he said: "In my land there is no thief, no miser, no drinker, no man without a sacrificial fire, no ignoramus, no libertine — whence then a loose woman? I am preparing for a sacrifice, sirs: as much as I give to each priest, so much shall I give to you. Stay, sirs."
67adb82716bb · प्रकाशित 26 जुल॰ 2026, 11:30:39 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Aśvapati's answer to his guests is not a boast but the report of a king who knows the Vaiśvānara: a land without thief, miser, drunkard, godless man, ignoramus or debauchery. This is the portrait of a rule under which the king sees one ātman in all: where a ruler honours the All-human One, the order of things rights itself from top to bottom. Here politics is the fruit of theology.
He has his guests honoured "each separately" (pṛthag arhāṇi) — discerning the worth of each — and offers them a share equal to the priests' at the coming sacrifice. But the brāhmaṇas have not come for a dakṣiṇā, as the next verse will say. Meanwhile we have a rare spectacle: a king with nothing to hide in his kingdom — the best letter of credence a teacher can have, for knowledge of the ātman is verified not by speeches but by the state of the knower's house, city and country.