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महाभारतः       mahābhārataḥ - book-12, chapter-109

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युधिष्ठिर उवाच ।
महानयं धर्मपथो बहुशाखश्च भारत ।
किं स्विदेवेह धर्माणामनुष्ठेयतमं मतम् ॥१॥
1. yudhiṣṭhira uvāca ,
mahānayaṁ dharmapatho bahuśākhaśca bhārata ,
kiṁ svideveha dharmāṇāmanuṣṭheyatamaṁ matam.
1. yudhiṣṭhira uvāca mahān ayam dharmapathaḥ bahuśākhaḥ ca
bhārata kim svid eva iha dharmāṇām anuṣṭheyatamam matam
1. yudhiṣṭhira uvāca: bhārata,
ayam mahān ca bahuśākhaḥ dharmapathaḥ.
iha dharmāṇām kim svid eva anuṣṭheyatamam matam?
1. Yudhishthira said: 'This path of righteousness (dharma) is indeed vast and many-branched, O Bharata. What, then, among all the various principles (dharma), is considered the most important to be followed in this world?'
किं कार्यं सर्वधर्माणां गरीयो भवतो मतम् ।
यथायं पुरुषो धर्ममिह च प्रेत्य चाप्नुयात् ॥२॥
2. kiṁ kāryaṁ sarvadharmāṇāṁ garīyo bhavato matam ,
yathāyaṁ puruṣo dharmamiha ca pretya cāpnuyāt.
2. kiṃ kāryaṃ sarvadharmāṇām garīyaḥ bhavataḥ matam
yathā ayam puruṣaḥ dharmam iha ca pretya ca āpnuyāt
2. bhavataḥ matam garīyaḥ kāryaṃ kiṃ sarvadharmāṇām
yathā ayam puruṣaḥ iha ca pretya ca dharmam āpnuyāt
2. What action (karma) do you consider to be the most significant among all principles (dharma), by which this person (puruṣa) may attain their proper constitution (dharma) both in this world and after death?
भीष्म उवाच ।
मातापित्रोर्गुरूणां च पूजा बहुमता मम ।
अत्र युक्तो नरो लोकान्यशश्च महदश्नुते ॥३॥
3. bhīṣma uvāca ,
mātāpitrorgurūṇāṁ ca pūjā bahumatā mama ,
atra yukto naro lokānyaśaśca mahadaśnute.
3. bhīṣmaḥ uvāca mātāpitroḥ gurūṇāṃ ca pūjā bahumatā
mama atra yuktaḥ naraḥ lokān yaśaḥ ca mahat aśnute
3. bhīṣmaḥ uvāca mātāpitroḥ gurūṇāṃ ca pūjā mama bahumatā
atra yuktaḥ naraḥ lokān mahat yaśaḥ ca aśnute
3. Bhishma said: 'Reverence for parents and teachers (guru) is highly esteemed by me. A person (puruṣa) devoted to this obtains worlds and great fame.'
यदेते ह्यभिजानीयुः कर्म तात सुपूजिताः ।
धर्म्यं धर्मविरुद्धं वा तत्कर्तव्यं युधिष्ठिर ॥४॥
4. yadete hyabhijānīyuḥ karma tāta supūjitāḥ ,
dharmyaṁ dharmaviruddhaṁ vā tatkartavyaṁ yudhiṣṭhira.
4. yat ete hi abhijānīyuḥ karma tāta supūjitāḥ dharmyam
dharmaviruddham vā tat kartavyam yudhiṣṭhira
4. tāta yudhiṣṭhira yat karma ete supūjitāḥ hi
abhijānīyuḥ dharmyam vā dharmaviruddham tat kartavyam
4. O dear son (tāta) Yudhishthira, whatever action (karma) these highly honored (supūjitāḥ) [elders] approve, whether it is in accordance with natural law (dharma) or against natural law (dharma), that should be done.
न तैरनभ्यनुज्ञातो धर्ममन्यं प्रकल्पयेत् ।
यमेतेऽभ्यनुजानीयुः स धर्म इति निश्चयः ॥५॥
5. na tairanabhyanujñāto dharmamanyaṁ prakalpayet ,
yamete'bhyanujānīyuḥ sa dharma iti niścayaḥ.
5. na taiḥ anabhyanujñātaḥ dharmam anyam prakalpayet
yam ete abhyanujānīyuḥ saḥ dharmaḥ iti niścayaḥ
5. taiḥ anabhyanujñātaḥ anyam dharmam na prakalpayet
yam ete abhyanujānīyuḥ saḥ dharmaḥ iti niścayaḥ
5. Without their permission, one should not formulate any other principle (dharma). That which these (elders) approve, that is definitively the natural law (dharma).
एत एव त्रयो लोका एत एवाश्रमास्त्रयः ।
एत एव त्रयो वेदा एत एव त्रयोऽग्नयः ॥६॥
6. eta eva trayo lokā eta evāśramāstrayaḥ ,
eta eva trayo vedā eta eva trayo'gnayaḥ.
6. eta eva trayaḥ lokāḥ eta eva āśramāḥ trayaḥ
eta eva trayaḥ vedāḥ eta eva trayaḥ agnayaḥ
6. eta eva trayaḥ lokāḥ,
eta eva trayaḥ āśramāḥ,
eta eva trayaḥ vedāḥ,
eta eva trayaḥ agnayaḥ
6. These (elders) are indeed the three worlds, these are indeed the three stages of life (āśramas), these are indeed the three Vedas, and these are indeed the three sacrificial fires.
पिता ह्यग्निर्गार्हपत्यो माताग्निर्दक्षिणः स्मृतः ।
गुरुराहवनीयस्तु साग्नित्रेता गरीयसी ॥७॥
7. pitā hyagnirgārhapatyo mātāgnirdakṣiṇaḥ smṛtaḥ ,
gururāhavanīyastu sāgnitretā garīyasī.
7. pitā hi agniḥ gārhapatyaḥ mātā agniḥ dakṣiṇaḥ
smṛtaḥ guruḥ āhavanīyaḥ tu sa-agnitretā garīyasī
7. pitā hi gārhapatyaḥ agniḥ,
mātā dakṣiṇaḥ agniḥ smṛtaḥ,
tu guruḥ āhavanīyaḥ,
sa-agnitretā garīyasī
7. Indeed, the father is the Gārhapatya household fire, and the mother is considered the Dakṣiṇa (southern) fire. However, the spiritual teacher (guru) is the Āhavanīya (sacrificial) fire. This set of three fires (Agnitreta) is exceedingly venerable.
त्रिष्वप्रमाद्यन्नेतेषु त्रीँल्लोकानवजेष्यसि ।
पितृवृत्त्या त्विमं लोकं मातृवृत्त्या तथापरम् ।
ब्रह्मलोकं गुरोर्वृत्त्या नित्यमेव चरिष्यसि ॥८॥
8. triṣvapramādyanneteṣu trīँllokānavajeṣyasi ,
pitṛvṛttyā tvimaṁ lokaṁ mātṛvṛttyā tathāparam ,
brahmalokaṁ gurorvṛttyā nityameva cariṣyasi.
8. triṣu apramādyan eteṣu trīn lokān
avajeṣyasi pitṛvṛttyā tu imam lokam
mātṛvṛttyā tathā aparam brahmalokam
guroḥ vṛttyā nityam eva cariṣyasi
8. eteṣu triṣu apramādyan,
trīn lokān avajeṣyasi pitṛvṛttyā tu imam lokam,
tathā mātṛvṛttyā aparam,
guroḥ vṛttyā nityam eva brahmalokam cariṣyasi
8. By not being negligent towards these three (elders), you will conquer the three worlds. Through proper conduct towards your father, you will attain this world; similarly, through proper conduct towards your mother, the other (intermediate) world; and through proper conduct towards your spiritual teacher (guru), you will always attain the world of Brahmā.
सम्यगेतेषु वर्तस्व त्रिषु लोकेषु भारत ।
यशः प्राप्स्यसि भद्रं ते धर्मं च सुमहाफलम् ॥९॥
9. samyageteṣu vartasva triṣu lokeṣu bhārata ,
yaśaḥ prāpsyasi bhadraṁ te dharmaṁ ca sumahāphalam.
9. samyak eteṣu vartasva triṣu lokeṣu bhārata yaśaḥ
prāpsyasi bhadram te dharmam ca su-mahā-phalam
9. bhārata,
eteṣu (gurūdiṣu) samyak vartasva (tvaṃ) yaśaḥ,
te bhadram ca su-mahā-phalam dharmam prāpsyasi
9. O Bhārata, conduct yourself properly towards these three (elders). You will obtain fame, good fortune, and a highly rewarding meritorious action (dharma).
नैतानतिशयेज्जातु नात्यश्नीयान्न दूषयेत् ।
नित्यं परिचरेच्चैव तद्वै सुकृतमुत्तमम् ।
कीर्तिं पुण्यं यशो लोकान्प्राप्स्यसे च जनाधिप ॥१०॥
10. naitānatiśayejjātu nātyaśnīyānna dūṣayet ,
nityaṁ paricareccaiva tadvai sukṛtamuttamam ,
kīrtiṁ puṇyaṁ yaśo lokānprāpsyase ca janādhipa.
10. na etān atiśayet jātu na atyaśnīyāt
na dūṣayet nityam paricaret ca eva
tat vai sukṛtam uttamam kīrtim puṇyam
yaśaḥ lokān prāpsyase ca janādhipa
10. janādhipa etān jātu na atiśayet na
atyaśnīyāt na dūṣayet ca eva nityam
paricaret tat vai uttamam sukṛtam
ca kīrtim puṇyam yaśaḥ lokān prāpsyase
10. One should never surpass them, nor overeat, nor defile them. One should always serve them. That, indeed, is the highest virtue. And, O ruler of people, you will attain fame, merit (puṇya), glory, and (favorable) worlds.
सर्वे तस्यादृता लोका यस्यैते त्रय आदृताः ।
अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः ॥११॥
11. sarve tasyādṛtā lokā yasyaite traya ādṛtāḥ ,
anādṛtāstu yasyaite sarvāstasyāphalāḥ kriyāḥ.
11. sarve tasya ādṛtāḥ lokāḥ yasya ete trayaḥ ādṛtāḥ
anādṛtāḥ tu yasya ete sarvāḥ tasya aphalāḥ kriyāḥ
11. yasya ete trayaḥ ādṛtāḥ tasya sarve lokāḥ ādṛtāḥ
tu yasya ete anādṛtāḥ tasya sarvāḥ kriyāḥ aphalāḥ
11. All worlds are honored for that person by whom these three (elders) are honored. But for the one by whom these (three) are dishonored, all his actions are fruitless.
नैवायं न परो लोकस्तस्य चैव परंतप ।
अमानिता नित्यमेव यस्यैते गुरवस्त्रयः ॥१२॥
12. naivāyaṁ na paro lokastasya caiva paraṁtapa ,
amānitā nityameva yasyaite guravastrayaḥ.
12. na eva ayam na paraḥ lokaḥ tasya ca eva paraṃtapa
amānitā nityam eva yasya ete guravaḥ trayaḥ
12. paraṃtapa yasya ete trayaḥ guravaḥ nityam eva
amānitā tasya ayam na eva lokaḥ na paraḥ ca eva
12. Neither this world nor the next (loka) exists for him, O tormentor of foes, for whom (i.e., by whom) these three spiritual teachers (guru) are always treated with dishonor (amānitā).
न चास्मिन्न परे लोके यशस्तस्य प्रकाशते ।
न चान्यदपि कल्याणं पारत्रं समुदाहृतम् ॥१३॥
13. na cāsminna pare loke yaśastasya prakāśate ,
na cānyadapi kalyāṇaṁ pāratraṁ samudāhṛtam.
13. na ca asmin na pare loke yaśaḥ tasya prakāśate
na ca anyat api kalyāṇam pāratram samudāhṛtam
13. tasya yaśaḥ asmin loke na ca pare na prakāśate
ca anyat api pāratram kalyāṇam na samudāhṛtam
13. Neither in this world nor in the next (loka) does his glory (yaśas) shine. Nor is any other well-being (kalyāṇa) pertaining to the other world declared (for him).
तेभ्य एव तु तत्सर्वं कृत्यया विसृजाम्यहम् ।
तदासीन्मे शतगुणं सहस्रगुणमेव च ।
तस्मान्मे संप्रकाशन्ते त्रयो लोका युधिष्ठिर ॥१४॥
14. tebhya eva tu tatsarvaṁ kṛtyayā visṛjāmyaham ,
tadāsīnme śataguṇaṁ sahasraguṇameva ca ,
tasmānme saṁprakāśante trayo lokā yudhiṣṭhira.
14. tebhyaḥ eva tu tat sarvam kṛtyayā
visṛjāmi aham | tadā āsīt me śataguṇam
sahasraguṇam eva ca | tasmāt me
samprakāśante trayaḥ lokāḥ yudhiṣṭhira
14. yudhiṣṭhira aham eva tu tat sarvam
tebhyaḥ kṛtyayā visṛjāmi tadā me
śataguṇam ca eva sahasraguṇam āsīt
tasmāt me trayaḥ lokāḥ samprakāśante
14. Indeed, I relinquish all of that to them as a matter of duty (kṛtyā). Consequently, it became a hundredfold and even a thousandfold for me. Therefore, O Yudhishthira, the three worlds shine forth for me.
दशैव तु सदाचार्यः श्रोत्रियानतिरिच्यते ।
दशाचार्यानुपाध्याय उपाध्यायान्पिता दश ॥१५॥
15. daśaiva tu sadācāryaḥ śrotriyānatiricyate ,
daśācāryānupādhyāya upādhyāyānpitā daśa.
15. daśa eva tu sadācāryaḥ śrotriyān atiricyate |
daśa ācāryān upādhyāyaḥ upādhyāyān pitā daśa
15. daśa eva tu sadācāryaḥ śrotriyān atiricyate upādhyāyaḥ daśa
ācāryān (atiricyate) pitā daśa upādhyāyān (atiricyate)
15. Indeed, an excellent teacher (ācārya) surpasses ten learned Brahmins (śrotriya). A sub-teacher (upādhyāya) surpasses ten teachers. A father surpasses ten sub-teachers.
पितॄन्दश तु मातैका सर्वां वा पृथिवीमपि ।
गुरुत्वेनाभिभवति नास्ति मातृसमो गुरुः ।
गुरुर्गरीयान्पितृतो मातृतश्चेति मे मतिः ॥१६॥
16. pitṝndaśa tu mātaikā sarvāṁ vā pṛthivīmapi ,
gurutvenābhibhavati nāsti mātṛsamo guruḥ ,
gururgarīyānpitṛto mātṛtaśceti me matiḥ.
16. pitṝn daśa tu mātā ekā sarvām vā
pṛthivīm api | gurutvena abhibhavati
na asti mātṛsamaḥ guruḥ | guruḥ
garīyān pitṛtaḥ mātṛtaḥ ca iti me matiḥ
16. tu ekā mātā daśa pitṝn vā api sarvām
pṛthivīm gurutvena abhibhavati
mātṛsamaḥ guruḥ na asti iti me matiḥ:
guruḥ pitṛtaḥ ca mātṛtaḥ garīyān (asti)
16. However, one mother surpasses ten fathers, or even the entire earth, in terms of weightiness (gurutva). There is no preceptor (guru) equal to a mother. My conviction (mati) is that a preceptor is greater than a father and also than a mother.
उभौ हि मातापितरौ जन्मनि व्युपयुज्यतः ।
शरीरमेतौ सृजतः पिता माता च भारत ।
आचार्यशिष्टा या जातिः सा दिव्या साजरामरा ॥१७॥
17. ubhau hi mātāpitarau janmani vyupayujyataḥ ,
śarīrametau sṛjataḥ pitā mātā ca bhārata ,
ācāryaśiṣṭā yā jātiḥ sā divyā sājarāmarā.
17. ubhau hi mātāpitarau janmani
vyupayujyataḥ | śarīram etau sṛjataḥ
pitā mātā ca bhārata | ācāryaśiṣṭā
yā jātiḥ sā divyā sā ajaramarā
17. hi ubhau mātāpitarau janmani
vyupayujyataḥ bhārata etau pitā ca mātā
śarīram sṛjataḥ yā ācāryaśiṣṭā
jātiḥ sā divyā asti sā ajaramarā asti
17. Indeed, both mother and father are instrumental in one's birth. These two, the father and the mother, create the body, O Bhārata. But that form of existence (jāti) which is guided by a teacher (ācārya) is divine; it is ageless and immortal.
अवध्या हि सदा माता पिता चाप्यपकारिणौ ।
न संदुष्यति तत्कृत्वा न च ते दूषयन्ति तम् ।
धर्माय यतमानानां विदुर्देवाः सहर्षिभिः ॥१८॥
18. avadhyā hi sadā mātā pitā cāpyapakāriṇau ,
na saṁduṣyati tatkṛtvā na ca te dūṣayanti tam ,
dharmāya yatamānānāṁ vidurdevāḥ saharṣibhiḥ.
18. avadhyā hi sadā mātā pitā ca api
apakāriṇau | na saṃduṣyati tat kṛtvā
na ca te dūṣayanti tam | dharmāya
yatamānānām viduḥ devāḥ saharṣibhiḥ
18. hi mātā pitā ca api apakāriṇau sadā
avadhyā tat kṛtvā na saṃduṣyati
ca te tam na dūṣayanti dharmāya
yatamānānām devāḥ saharṣibhiḥ viduḥ
18. A mother is always inviolable, and so is a father, even if they are harmful. One does not become corrupted by upholding this principle, nor do they (the parents) corrupt that person (who upholds it). The gods, along with the sages, understand those who strive for their intrinsic nature (dharma).
य आवृणोत्यवितथेन कर्णावृतं ब्रुवन्नमृतं संप्रयच्छन् ।
तं वै मन्ये पितरं मातरं च तस्मै न द्रुह्येत्कृतमस्य जानन् ॥१९॥
19. ya āvṛṇotyavitathena karṇā;vṛtaṁ bruvannamṛtaṁ saṁprayacchan ,
taṁ vai manye pitaraṁ mātaraṁ ca; tasmai na druhyetkṛtamasya jānan.
19. yaḥ āvṛṇoti avitathena karṇāvṛtam
bruvan amṛtam saṃprayacchan |
tam vai manye pitaram mātaram ca
tasmai na druhyet kṛtam asya jānan
19. yaḥ avitathena bruvan amṛtam saṃprayacchan karṇāvṛtam āvṛṇoti,
tam vai pitaram mātaram ca manye asya kṛtam jānan tasmai na druhyet
19. He who fills one's ears with truth, speaking what is truthful and bestowing immortality, him indeed I consider as both father and mother. Knowing his good deed, one should not harm him.
विद्यां श्रुत्वा ये गुरुं नाद्रियन्ते प्रत्यासन्नं मनसा कर्मणा वा ।
यथैव ते गुरुभिर्भावनीयास्तथा तेषां गुरवोऽप्यर्चनीयाः ॥२०॥
20. vidyāṁ śrutvā ye guruṁ nādriyante; pratyāsannaṁ manasā karmaṇā vā ,
yathaiva te gurubhirbhāvanīyā;stathā teṣāṁ guravo'pyarcanīyāḥ.
20. vidyām śrutvā ye gurum na ādriyante
pratyāsannam manasā karmaṇā vā
| yathā eva te gurubhiḥ bhāvanīyāḥ
tathā teṣām guravaḥ api arcanīyāḥ
20. ye vidyām śrutvā pratyāsannam gurum
manasā karmaṇā vā na ādriyante
yathā eva te gurubhiḥ bhāvanīyāḥ
tathā api teṣām guravaḥ arcanīyāḥ
20. Those who, having acquired knowledge, do not respect their teacher (guru) - who is always present - whether in thought or in deed, then just as they themselves are to be regarded (with affection) by their teachers, so also should their teachers (gurus) be honored by them.
तस्मात्पूजयितव्याश्च संविभज्याश्च यत्नतः ।
गुरवोऽर्चयितव्याश्च पुराणं धर्ममिच्छता ॥२१॥
21. tasmātpūjayitavyāśca saṁvibhajyāśca yatnataḥ ,
guravo'rcayitavyāśca purāṇaṁ dharmamicchatā.
21. tasmāt pūjayitavyāḥ ca saṃvibhajyāḥ ca yatnataḥ
| guravaḥ arcanīyāḥ ca purāṇam dharmam icchatā
21. tasmāt guravaḥ pūjayitavyāḥ ca yatnataḥ saṃvibhajyāḥ
ca purāṇam dharmam icchatā guravaḥ ca arcanīyāḥ
21. Therefore, teachers (gurus) should be worshipped and diligently shared with. And they should be honored by one who desires the ancient natural law (dharma).
येन प्रीताश्च पितरस्तेन प्रीतः पितामहः ।
प्रीणाति मातरं येन पृथिवी तेन पूजिता ॥२२॥
22. yena prītāśca pitarastena prītaḥ pitāmahaḥ ,
prīṇāti mātaraṁ yena pṛthivī tena pūjitā.
22. yena prītāḥ ca pitaraḥ tena prītaḥ pitāmahaḥ
prīṇāti mātaram yena pṛthivī tena pūjitā
22. yena pitaraḥ ca prītāḥ tena pitāmahaḥ prītaḥ
yena mātaram prīṇāti tena pṛthivī pūjitā
22. By the one who pleases the ancestors (pitaras), the grandfather is pleased. By the one who pleases the mother, the earth is revered.
येन प्रीणात्युपाध्यायं तेन स्याद्ब्रह्म पूजितम् ।
मातृतः पितृतश्चैव तस्मात्पूज्यतमो गुरुः ।
ऋषयश्च हि देवाश्च प्रीयन्ते पितृभिः सह ॥२३॥
23. yena prīṇātyupādhyāyaṁ tena syādbrahma pūjitam ,
mātṛtaḥ pitṛtaścaiva tasmātpūjyatamo guruḥ ,
ṛṣayaśca hi devāśca prīyante pitṛbhiḥ saha.
23. yena prīṇāti upādhyāyam tena syāt
brahma pūjitam mātṛtaḥ pitṛtaḥ ca eva
tasmāt pūjyatamaḥ guruḥ ṛṣayaḥ ca
hi devāḥ ca prīyante pitṛbhiḥ saha
23. yena upādhyāyam prīṇāti tena brahma
pūjitam syāt mātṛtaḥ pitṛtaḥ ca eva
tasmāt guruḥ pūjyatamaḥ hi ṛṣayaḥ
ca devāḥ ca pitṛbhiḥ saha prīyante
23. By the one who pleases the teacher (upādhyāya), the Absolute (brahman) is worshipped. Since the spiritual teacher (guru) is honored above mother and father, the guru is therefore the most venerable. Indeed, the sages and the gods are pleased along with the ancestors (pitaras).
न केनचन वृत्तेन ह्यवज्ञेयो गुरुर्भवेत् ।
न च माता न च पिता तादृशो यादृशो गुरुः ॥२४॥
24. na kenacana vṛttena hyavajñeyo gururbhavet ,
na ca mātā na ca pitā tādṛśo yādṛśo guruḥ.
24. na kenacana vṛttena hi avajñeyaḥ guruḥ bhavet
na ca mātā na ca pitā tādṛśaḥ yādṛśaḥ guruḥ
24. kenacana vṛttena hi guruḥ na avajñeyaḥ bhavet
ca na mātā ca na pitā tādṛśaḥ yādṛśaḥ guruḥ
24. A spiritual teacher (guru) should never be disrespected through any action. Neither a mother nor a father is of such a nature as a guru (is revered).
न तेऽवमानमर्हन्ति न च ते दूषयन्ति तम् ।
गुरूणामेव सत्कारं विदुर्देवाः सहर्षिभिः ॥२५॥
25. na te'vamānamarhanti na ca te dūṣayanti tam ,
gurūṇāmeva satkāraṁ vidurdevāḥ saharṣibhiḥ.
25. na te avamānam arhanti na ca te dūṣayanti tam
gurūṇām eva satkāram viduḥ devāḥ saharṣibhiḥ
25. te avamānam na arhanti ca te tam na dūṣayanti
devāḥ saharṣibhiḥ eva gurūṇām satkāram viduḥ
25. They (mother and father) do not deserve disrespect, nor do they corrupt (their children). The gods, along with the sages, understand the honor due to spiritual teachers (gurus).
उपाध्यायं पितरं मातरं च येऽभिद्रुह्यन्ति मनसा कर्मणा वा ।
तेषां पापं भ्रूणहत्याविशिष्टं तस्मान्नान्यः पापकृदस्ति लोके ॥२६॥
26. upādhyāyaṁ pitaraṁ mātaraṁ ca; ye'bhidruhyanti manasā karmaṇā vā ,
teṣāṁ pāpaṁ bhrūṇahatyāviśiṣṭaṁ; tasmānnānyaḥ pāpakṛdasti loke.
26. upādhyāyaṃ pitaraṃ mātaraṃ ca ye
abhidruhyanti manasā karmaṇā vā
teṣāṃ pāpaṃ bhrūṇahatyāviśiṣṭaṃ
tasmāt na anyaḥ pāpakṛt asti loke
26. ye manasā vā karmaṇā upādhyāyaṃ
pitaraṃ mātaraṃ ca abhidruhyanti
teṣāṃ pāpaṃ bhrūṇahatyāviśiṣṭaṃ
tasmāt loke anyaḥ pāpakṛt na asti
26. Those who harbor ill will against, or harm, a teacher, father, or mother, either by thought or by action (karma), their sin is considered equivalent to the killing of a fetus. Therefore, there is no other greater wrongdoer in this world.
मित्रद्रुहः कृतघ्नस्य स्त्रीघ्नस्य पिशुनस्य च ।
चतुर्णां वयमेतेषां निष्कृतिं नानुशुश्रुमः ॥२७॥
27. mitradruhaḥ kṛtaghnasya strīghnasya piśunasya ca ,
caturṇāṁ vayameteṣāṁ niṣkṛtiṁ nānuśuśrumaḥ.
27. mitradruhaḥ kṛtaghnasya strīghnasya piśunasya ca
caturṇām vayam eteṣāṃ niṣkṛtiṃ na anuśuśrumaḥ
27. vayam mitradruhaḥ kṛtaghnasya strīghnasya piśunasya
ca eteṣāṃ caturṇām niṣkṛtiṃ na anuśuśrumaḥ
27. We have never heard of any expiation or remedy for these four types of individuals: a betrayer of friends, an ungrateful person, a killer of women, and a slanderer.
एतत्सर्वमतिदेशेन सृष्टं यत्कर्तव्यं पुरुषेणेह लोके ।
एतच्छ्रेयो नान्यदस्माद्विशिष्टं सर्वान्धर्माननुसृत्यैतदुक्तम् ॥२८॥
28. etatsarvamatideśena sṛṣṭaṁ; yatkartavyaṁ puruṣeṇeha loke ,
etacchreyo nānyadasmādviśiṣṭaṁ; sarvāndharmānanusṛtyaitaduktam.
28. etat sarvam atideśena sṛṣṭaṃ yat
kartavyaṃ puruṣeṇa iha loke etat
śreyaḥ na anyat asmāt viśiṣṭaṃ
sarvān dharmān anusṛtya etat uktam
28. iha loke puruṣeṇa yat kartavyam
etat sarvam atideśena sṛṣṭam etat
śreyaḥ asmāt anyat na viśiṣṭam
sarvān dharmān anusṛtya etat uktam
28. All this, which a person (puruṣa) ought to perform in this world, has been prescribed by comprehensive instruction. This is what is beneficial; nothing else is superior to it. This has been declared after carefully observing all principles of natural law (dharma).