Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-12

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
वैशंपायन उवाच ।
अर्जुनस्य वचः श्रुत्वा नकुलो वाक्यमब्रवीत् ।
राजानमभिसंप्रेक्ष्य सर्वधर्मभृतां वरम् ॥१॥
1. vaiśaṁpāyana uvāca ,
arjunasya vacaḥ śrutvā nakulo vākyamabravīt ,
rājānamabhisaṁprekṣya sarvadharmabhṛtāṁ varam.
1. vaiśaṃpāyanaḥ uvāca arjunasya vacaḥ śrutvā nakulaḥ vākyam
abravīt rājānam abhisamprekṣya sarvadharmabhṛtām varam
1. vaiśaṃpāyanaḥ uvāca arjunasya vacaḥ śrutvā nakulaḥ
sarvadharmabhṛtām varam rājānam abhisamprekṣya vākyam abravīt
1. Vaiśampāyana said: Having heard Arjuna's words, Nakula spoke, looking intently at the king, who was the foremost among all upholders of the natural law (dharma).
अनुरुध्य महाप्राज्ञो भ्रातुश्चित्तमरिंदमः ।
व्यूढोरस्को महाबाहुस्ताम्रास्यो मितभाषिता ॥२॥
2. anurudhya mahāprājño bhrātuścittamariṁdamaḥ ,
vyūḍhorasko mahābāhustāmrāsyo mitabhāṣitā.
2. anurudhya mahāprājñaḥ bhrātuḥ cittam arindamaḥ
vyūḍhoraskaḥ mahābāhuḥ tāmrāsyaḥ mitabhāṣitā
2. mahāprājñaḥ arindamaḥ vyūḍhoraskaḥ mahābāhuḥ
tāmrāsyaḥ bhrātuḥ cittam anurudhya mitabhāṣitā
2. The greatly wise (mahāprājña) one, the subjugator of enemies (arindama), broad-chested, mighty-armed, and copper-faced, having conformed to his brother's intention, (possessed) moderation in speech.
विशाखयूपे देवानां सर्वेषामग्नयश्चिताः ।
तस्माद्विद्धि महाराज देवान्कर्मपथि स्थितान् ॥३॥
3. viśākhayūpe devānāṁ sarveṣāmagnayaścitāḥ ,
tasmādviddhi mahārāja devānkarmapathi sthitān.
3. viśākhayūpe devānām sarveṣām agnayaḥ citāḥ |
tasmāt viddhi mahārāja devān karmapathi sthitān
3. mahārāja tasmāt viddhi viśākhayūpe sarveṣām devānām
agnayaḥ citāḥ (tathā) devān karmapathi sthitān
3. O great king, know that in the context of the sacrificial post (yūpa) for Viśākha, fires are arranged for all the deities. Therefore, understand that the gods themselves are established on the path of ritual action (karma).
अनास्तिकानास्तिकानां प्राणदाः पितरश्च ये ।
तेऽपि कर्मैव कुर्वन्ति विधिं पश्यस्व पार्थिव ।
वेदवादापविद्धांस्तु तान्विद्धि भृशनास्तिकान् ॥४॥
4. anāstikānāstikānāṁ prāṇadāḥ pitaraśca ye ,
te'pi karmaiva kurvanti vidhiṁ paśyasva pārthiva ,
vedavādāpaviddhāṁstu tānviddhi bhṛśanāstikān.
4. anāstikānāstikānām prāṇadāḥ pitaraḥ
ca ye | te api karma eva kurvanti
vidhim paśyasva pārthiva |
vedavādāpaviddhān tu tān viddhi bhṛśanāstikān
4. pārthiva vidhim paśyasva ye
anāstikānāstikānām prāṇadāḥ pitaraḥ ca (santi)
te api karma eva kurvanti tu
vedavādāpaviddhān tān bhṛśanāstikān viddhi
4. O King (pārthiva), observe the prescribed rule (vidhi)! Even those ancestors (pitaraḥ) who are givers of life for the pious (anāstika) also perform actions (karma). However, know that those who are cast aside by the teachings of the Vedas are truly extreme atheists (nāstika).
न हि वेदोक्तमुत्सृज्य विप्रः सर्वेषु कर्मसु ।
देवयानेन नाकस्य पृष्ठमाप्नोति भारत ॥५॥
5. na hi vedoktamutsṛjya vipraḥ sarveṣu karmasu ,
devayānena nākasya pṛṣṭhamāpnoti bhārata.
5. na hi vedauktam utsṛjya vipraḥ sarveṣu karmasu
| devayānena nākasya pṛṣṭham āpnoti bhārata
5. bhārata hi vipraḥ sarveṣu karmasu vedauktam
utsṛjya devayānena nākasya pṛṣṭham na āpnoti
5. O Bhārata, a Brahmin certainly does not attain the highest reaches of heaven by the path of the gods if he abandons the Vedic injunctions in any of his actions (karma).
अत्याश्रमानयं सर्वानित्याहुर्वेदनिश्चयाः ।
ब्राह्मणाः श्रुतिसंपन्नास्तान्निबोध जनाधिप ॥६॥
6. atyāśramānayaṁ sarvānityāhurvedaniścayāḥ ,
brāhmaṇāḥ śrutisaṁpannāstānnibodha janādhipa.
6. atyāśramān ayam sarvān iti āhuḥ vedaniścayāḥ |
brāhmaṇāḥ śrutisampannāḥ tān nibodha janādhip
6. janādhipa tān nibodha vedaniścayāḥ śrutisampannāḥ
brāhmaṇāḥ (hi) ayam sarvān atyāśramān iti āhuḥ
6. O lord of men (janādhipa), Brahmins who are resolute in their understanding of the Vedas and endowed with Vedic revelation declare that this (path) is for all who transcend the stages of life (āśrama). Therefore, understand them (these Brahmins and their teachings) well.
वित्तानि धर्मलब्धानि क्रतुमुख्येष्ववासृजन् ।
कृतात्मसु महाराज स वै त्यागी स्मृतो नरः ॥७॥
7. vittāni dharmalabdhāni kratumukhyeṣvavāsṛjan ,
kṛtātmasu mahārāja sa vai tyāgī smṛto naraḥ.
7. vittāni dharmalabdāni kratumukhyeṣu avāsṛjan
kṛtātmasu mahārāja saḥ vai tyāgī smṛtaḥ naraḥ
7. mahārāja saḥ naraḥ dharmalabdāni vittāni
kratumukhyeṣu kṛtātmasu avāsṛjan vai tyāgī smṛtaḥ
7. O great king, that man who distributes wealth acquired in accordance with natural law (dharma) to the most important sacrificial rites (yajña) and among perfected individuals, he is truly considered a renunciant.
अनवेक्ष्य सुखादानं तथैवोर्ध्वं प्रतिष्ठितः ।
आत्मत्यागी महाराज स त्यागी तामसः प्रभो ॥८॥
8. anavekṣya sukhādānaṁ tathaivordhvaṁ pratiṣṭhitaḥ ,
ātmatyāgī mahārāja sa tyāgī tāmasaḥ prabho.
8. anavekṣya sukhādānam tathā eva ūrdhvam pratiṣṭhitaḥ
ātmatyāgī mahārāja saḥ tyāgī tāmasaḥ prabho
8. mahārāja prabho yaḥ tyāgī sukhādānam anavekṣya
tathā eva ūrdhvam pratiṣṭhitaḥ saḥ ātmatyāgī tāmasaḥ
8. O great king, O lord, that renunciant (tyāgī) who, disregarding the pursuit of happiness and merely established in an external, elevated status, is a self-sacrificing (ātmatyāgī) renunciant of the nature of ignorance (tamas).
अनिकेतः परिपतन्वृक्षमूलाश्रयो मुनिः ।
अपाचकः सदा योगी स त्यागी पार्थ भिक्षुकः ॥९॥
9. aniketaḥ paripatanvṛkṣamūlāśrayo muniḥ ,
apācakaḥ sadā yogī sa tyāgī pārtha bhikṣukaḥ.
9. aniketaḥ paripatan vṛkṣamūlāśrayaḥ muniḥ
apācakaḥ sadā yogī saḥ tyāgī pārtha bhikṣukaḥ
9. pārtha yaḥ muniḥ aniketaḥ paripatan vṛkṣamūlāśrayaḥ
apācakaḥ sadā yogī saḥ tyāgī bhikṣukaḥ
9. O Arjuna, that renunciant (tyāgī) who is a sage (muni) with no fixed abode, constantly wandering, taking shelter at the foot of a tree, always a contemplative (yogī) who does not prepare his own food - he is a mendicant.
क्रोधहर्षावनादृत्य पैशुन्यं च विशां पते ।
विप्रो वेदानधीते यः स त्यागी गुरुपूजकः ॥१०॥
10. krodhaharṣāvanādṛtya paiśunyaṁ ca viśāṁ pate ,
vipro vedānadhīte yaḥ sa tyāgī gurupūjakaḥ.
10. krodhaharṣau anādṛtya paiśunyam ca viśām pate
vipraḥ vedān adhīte yaḥ saḥ tyāgī gurupūjakaḥ
10. viśām pate yaḥ vipraḥ krodhaharṣau paiśunyam
ca anādṛtya vedān adhīte saḥ tyāgī gurupūjakaḥ
10. O lord of men, that Brahmin (vipra) who studies the Vedas, disregarding both anger and joy, as well as malice, and who honors his teacher (guru) - he is considered a renunciant (tyāgī).
आश्रमांस्तुलया सर्वान्धृतानाहुर्मनीषिणः ।
एकतस्ते त्रयो राजन्गृहस्थाश्रम एकतः ॥११॥
11. āśramāṁstulayā sarvāndhṛtānāhurmanīṣiṇaḥ ,
ekataste trayo rājangṛhasthāśrama ekataḥ.
11. āśramān tulayā sarvān dhṛtān āhuḥ manīṣiṇaḥ
ekataḥ te trayaḥ rājan gṛhasthāśramaḥ ekataḥ
11. rājan manīṣiṇaḥ sarvān āśramān dhṛtān āhuḥ
ekataḥ te trayaḥ ekataḥ gṛhasthāśramaḥ
11. O King, the wise declare that all (other) stages of life (āśrama) are sustained by the householder. They consider that on one side of a balance are those three (other stages), and on the other side is the householder (gṛhasthāśrama) stage alone.
समीक्षते तु योऽर्थं वै कामं स्वर्गं च भारत ।
अयं पन्था महर्षीणामियं लोकविदां गतिः ॥१२॥
12. samīkṣate tu yo'rthaṁ vai kāmaṁ svargaṁ ca bhārata ,
ayaṁ panthā maharṣīṇāmiyaṁ lokavidāṁ gatiḥ.
12. samīkṣate tu yaḥ artham vai kāmam svargam ca
bhārata ayam panthāḥ maharṣīṇām iyam lokavidām gatiḥ
12. bhārata yaḥ tu artham kāmam svargam ca vai samīkṣate
ayam maharṣīṇām panthāḥ iyam lokavidām gatiḥ
12. O Bhārata, indeed, whoever duly considers purpose/material gain (artha), pleasure (kāma), and heaven (svarga) - this is the path of the great sages, and this is the destination of those who truly understand the world.
इति यः कुरुते भावं स त्यागी भरतर्षभ ।
न यः परित्यज्य गृहान्वनमेति विमूढवत् ॥१३॥
13. iti yaḥ kurute bhāvaṁ sa tyāgī bharatarṣabha ,
na yaḥ parityajya gṛhānvanameti vimūḍhavat.
13. iti yaḥ kurute bhāvam saḥ tyāgī bharatarṣabha
na yaḥ parityajya gṛhān vanam eti vimūḍhavat
13. bharatarṣabha yaḥ iti bhāvam kurute saḥ tyāgī
na yaḥ gṛhān parityajya vimūḍhavat vanam eti
13. O best of Bharatas, he who holds such an understanding (bhāva) is a true renunciant (tyāgī), not one who abandons his home and goes to the forest like a fool.
यदा कामान्समीक्षेत धर्मवैतंसिकोऽनृजुः ।
अथैनं मृत्युपाशेन कण्ठे बध्नाति मृत्युराट् ॥१४॥
14. yadā kāmānsamīkṣeta dharmavaitaṁsiko'nṛjuḥ ,
athainaṁ mṛtyupāśena kaṇṭhe badhnāti mṛtyurāṭ.
14. yadā kāmān samīkṣeta dharmavaitaṃsikaḥ anṛjuḥ
atha enam mṛtyupāśena kaṇṭhe badhnāti mṛtyurāṭ
14. yadā dharmavaitaṃsikaḥ anṛjuḥ kāmān samīkṣeta
atha mṛtyurāṭ enam mṛtyupāśena kaṇṭhe badhnāti
14. When a crooked person (anṛju), who betrays his intrinsic nature (dharma), focuses solely on worldly desires (kāma), then the King of Death (Mṛtyurāṭ) binds him by the neck with the noose of death.
अभिमानकृतं कर्म नैतत्फलवदुच्यते ।
त्यागयुक्तं महाराज सर्वमेव महाफलम् ॥१५॥
15. abhimānakṛtaṁ karma naitatphalavaducyate ,
tyāgayuktaṁ mahārāja sarvameva mahāphalam.
15. abhimānakṛtam karma na etat phalavat ucyate
tyāgayuktam mahārāja sarvam eva mahāphalam
15. mahārāja abhimānakṛtam karma etat na phalavat
ucyate tyāgayuktam sarvam eva mahāphalam
15. Actions performed out of pride are not considered fruitful. O great king, everything performed with renunciation (tyāga) indeed yields great results.
शमो दमस्तपो दानं सत्यं शौचमथार्जवम् ।
यज्ञो धृतिश्च धर्मश्च नित्यमार्षो विधिः स्मृतः ॥१६॥
16. śamo damastapo dānaṁ satyaṁ śaucamathārjavam ,
yajño dhṛtiśca dharmaśca nityamārṣo vidhiḥ smṛtaḥ.
16. śamaḥ damaḥ tapaḥ dānam satyam śaucam atha ārjavam
yajñaḥ dhṛtiḥ ca dharmaḥ ca nityam ārṣaḥ vidhiḥ smṛtaḥ
16. śamaḥ damaḥ tapaḥ dānam satyam śaucam atha ārjavam
yajñaḥ dhṛtiḥ ca dharmaḥ ca nityam ārṣaḥ vidhiḥ smṛtaḥ
16. Mental tranquility, self-control, austerity (tapas), charity (dāna), truthfulness, purity, and straightforwardness; also Vedic ritual (yajña), fortitude, and natural law (dharma) - these are always remembered as the sacred method (vidhi) established by the sages.
पितृदेवातिथिकृते समारम्भोऽत्र शस्यते ।
अत्रैव हि महाराज त्रिवर्गः केवलं फलम् ॥१७॥
17. pitṛdevātithikṛte samārambho'tra śasyate ,
atraiva hi mahārāja trivargaḥ kevalaṁ phalam.
17. pitṛdevātithikṛte samārambhaḥ atra śasyate
atra eva hi mahārāja trivargaḥ kevalam phalam
17. mahārāja pitṛdevātithikṛte samārambhaḥ atra
śasyate atra eva hi trivargaḥ kevalam phalam
17. Undertakings performed for the sake of ancestors, gods, and guests are praised here. Indeed, O great king, in these very undertakings, the triad of human aims (dharma, artha, kama) is simply the fruit.
एतस्मिन्वर्तमानस्य विधौ विप्रनिषेविते ।
त्यागिनः प्रसृतस्येह नोच्छित्तिर्विद्यते क्वचित् ॥१८॥
18. etasminvartamānasya vidhau vipraniṣevite ,
tyāginaḥ prasṛtasyeha nocchittirvidyate kvacit.
18. etasmin vartamānasya vidhau vipraniṣevite tyāginaḥ
prasṛtasya iha na ucchittiḥ vidyate kvacit
18. iha etasmin vipraniṣevite vidhau vartamānasya
tyāginaḥ prasṛtasya kvacit ucchittiḥ na vidyate
18. For one who lives according to this rule (vidhi), which is practiced by Brahmins, and who is a renunciant (tyāgin) established in this life, there is never any destruction or cessation (of spiritual progress) anywhere.
असृजद्धि प्रजा राजन्प्रजापतिरकल्मषः ।
मां यक्ष्यन्तीति शान्तात्मा यज्ञैर्विविधदक्षिणैः ॥१९॥
19. asṛjaddhi prajā rājanprajāpatirakalmaṣaḥ ,
māṁ yakṣyantīti śāntātmā yajñairvividhadakṣiṇaiḥ.
19. asṛjat hi prajā rājan prajāpatiḥ akalmaṣaḥ mām
yakṣyanti iti śānta-ātmā yajñaiḥ vividha-dakṣiṇaiḥ
19. rājan akalmaṣaḥ prajāpatiḥ hi śānta-ātmā mām
vividha-dakṣiṇaiḥ yajñaiḥ yakṣyanti iti prajāḥ asṛjat
19. Indeed, O King, the faultless Prajāpati, serene in mind, created beings, thinking, 'They will worship Me with Vedic rituals (yajña) accompanied by various offerings (dakṣiṇā).'
वीरुधश्चैव वृक्षांश्च यज्ञार्थं च तथौषधीः ।
पशूंश्चैव तथा मेध्यान्यज्ञार्थानि हवींषि च ॥२०॥
20. vīrudhaścaiva vṛkṣāṁśca yajñārthaṁ ca tathauṣadhīḥ ,
paśūṁścaiva tathā medhyānyajñārthāni havīṁṣi ca.
20. vīrudhaḥ ca eva vṛkṣān ca yajña-artham ca tathā oṣadhīḥ
paśūn ca eva tathā medhyāni yajña-arthāni havīṃṣi ca
20. ca eva vīrudhaḥ ca vṛkṣān ca tathā yajña-artham oṣadhīḥ
ca eva tathā medhyāni yajña-arthāni havīṃṣi ca paśūn
20. Both creepers and trees, and likewise herbs for the purpose of Vedic ritual (yajña); similarly, animals, and pure sacrificial offerings (havis).
गृहस्थाश्रमिणस्तच्च यज्ञकर्म विरोधकम् ।
तस्माद्गार्हस्थ्यमेवेह दुष्करं दुर्लभं तथा ॥२१॥
21. gṛhasthāśramiṇastacca yajñakarma virodhakam ,
tasmādgārhasthyameveha duṣkaraṁ durlabhaṁ tathā.
21. gṛhastha-āśramiṇaḥ tat ca yajña-karma virodhakam
tasmāt gārhasthyam eva iha duṣkaram durlabham tathā
21. ca tat yajña-karma gṛhastha-āśramiṇaḥ virodhakam
tasmāt iha gārhasthyam eva duṣkaram tathā durlabham
21. And that act of Vedic ritual (yajña) is an obstruction for householders (gṛhastha). Therefore, the householder's stage of life (gārhasthya) is indeed difficult and likewise rare in this world.
तत्संप्राप्य गृहस्था ये पशुधान्यसमन्विताः ।
न यजन्ते महाराज शाश्वतं तेषु किल्बिषम् ॥२२॥
22. tatsaṁprāpya gṛhasthā ye paśudhānyasamanvitāḥ ,
na yajante mahārāja śāśvataṁ teṣu kilbiṣam.
22. tat sam-prāpya gṛhasthāḥ ye paśu-dhānya-samanvitāḥ
na yajante mahārāja śāśvatam teṣu kilbiṣam
22. mahārāja ye gṛhasthāḥ tat sam-prāpya
paśu-dhānya-samanvitāḥ na yajante teṣu śāśvatam kilbiṣam
22. O Great King, those householders (gṛhastha) who, having attained that [stage of life] and being endowed with cattle and grain, do not perform Vedic rituals (yajña) incur eternal sin (kilbiṣa).
स्वाध्याययज्ञा ऋषयो ज्ञानयज्ञास्तथापरे ।
अथापरे महायज्ञान्मनसैव वितन्वते ॥२३॥
23. svādhyāyayajñā ṛṣayo jñānayajñāstathāpare ,
athāpare mahāyajñānmanasaiva vitanvate.
23. svādhyāyayajñāḥ ṛṣayaḥ jñānayajñāḥ tathā apare
atha apare mahāyajñān manasā eva vitanvate
23. ṛṣayaḥ kecit svādhyāyayajñāḥ tathā apare jñānayajñāḥ
atha apare manasā eva mahāyajñān vitanvate
23. Some sages perform the Vedic ritual (yajña) of self-study (svādhyāya-yajña), and others perform the Vedic ritual (yajña) of knowledge (jñāna-yajña). Furthermore, some others perform great sacrifices (mahā-yajña) merely through their mind.
एवं दानसमाधानं मार्गमातिष्ठतो नृप ।
द्विजातेर्ब्रह्मभूतस्य स्पृहयन्ति दिवौकसः ॥२४॥
24. evaṁ dānasamādhānaṁ mārgamātiṣṭhato nṛpa ,
dvijāterbrahmabhūtasya spṛhayanti divaukasaḥ.
24. evam dānasamādhānam mārgam ātiṣṭhataḥ nṛpa
dvijāteḥ brahmabhūtasya spṛhayanti divaukasaḥ
24. nṛpa evam dānasamādhānam mārgam ātiṣṭhataḥ
brahmabhūtasya dvijāteḥ divaukasaḥ spṛhayanti
24. O King, the dwellers of heaven (divaukasaḥ) envy that twice-born (dvijāti) person, who, having attained the state of Brahman (brahman), thus follows the path of charity (dāna) and mental composure (samādhāna).
स रत्नानि विचित्राणि संभृतानि ततस्ततः ।
मखेष्वनभिसंत्यज्य नास्तिक्यमभिजल्पसि ।
कुटुम्बमास्थिते त्यागं न पश्यामि नराधिप ॥२५॥
25. sa ratnāni vicitrāṇi saṁbhṛtāni tatastataḥ ,
makheṣvanabhisaṁtyajya nāstikyamabhijalpasi ,
kuṭumbamāsthite tyāgaṁ na paśyāmi narādhipa.
25. saḥ ratnāni vicitrāṇi saṃbhṛtāni
tataḥ tataḥ makheṣu anabhisantyajya
nāstikyam abhijalpasi kuṭumbam
āsthite tyāgam na paśyāmi narādhip
25. saḥ tataḥ tataḥ saṃbhṛtāni vicitrāṇi
ratnāni makheṣu anabhisantyajya
nāstikyam abhijalpasi narādhipa
kuṭumbam āsthite tyāgam na paśyāmi
25. You, who have gathered diverse jewels from various places, speak of non-belief (nāstikya) without dedicating them fully to sacrifices (makha). O lord of men (narādhipa), I do not see (true) renunciation (tyāga) in one who remains established in family life (kuṭumba).
राजसूयाश्वमेधेषु सर्वमेधेषु वा पुनः ।
य चान्ये क्रतवस्तात ब्राह्मणैरभिपूजिताः ।
तैर्यजस्व महाराज शक्रो देवपतिर्यथा ॥२६॥
26. rājasūyāśvamedheṣu sarvamedheṣu vā punaḥ ,
ya cānye kratavastāta brāhmaṇairabhipūjitāḥ ,
tairyajasva mahārāja śakro devapatiryathā.
26. rājasūyāśvamedheṣu sarvamedheṣu vā
punaḥ ye ca anye kratavaḥ tāta
brāhmaṇaiḥ abhipūjitāḥ taiḥ yajasva
mahārāja śakraḥ devapatiḥ yathā
26. mahārāja tāta rājasūyāśvamedheṣu
vā punaḥ sarvamedheṣu ca ye anye
brāhmaṇaiḥ abhipūjitāḥ kratavaḥ
taiḥ śakraḥ devapatiḥ yathā yajasva
26. O great king (mahārāja), perform the Rājasūya and Aśvamedha (sacrifices), or indeed all other sacrifices, and those other rites (kratu), my dear (tāta), that are highly revered by Brahmins, just as Indra (Śakra), the lord of the gods (devapati), performs them.
राज्ञः प्रमाददोषेण दस्युभिः परिमुष्यताम् ।
अशरण्यः प्रजानां यः स राजा कलिरुच्यते ॥२७॥
27. rājñaḥ pramādadoṣeṇa dasyubhiḥ parimuṣyatām ,
aśaraṇyaḥ prajānāṁ yaḥ sa rājā kalirucyate.
27. rājñaḥ pramāda-doṣeṇa dasyubhiḥ parimuṣyatām
aśaraṇyaḥ prajānām yaḥ saḥ rājā kaliḥ ucyate
27. yaḥ rājā pramāda-doṣeṇa dasyubhiḥ prajānām parimuṣyatām aśaraṇyaḥ,
saḥ kaliḥ ucyate
27. A king who, through the fault of his negligence, allows his subjects to be plundered by bandits, and who is unable to protect his people, is called a Kali-king (a king of the degenerate age called Kali).
अश्वान्गाश्चैव दासीश्च करेणूश्च स्वलंकृताः ।
ग्रामाञ्जनपदांश्चैव क्षेत्राणि च गृहाणि च ॥२८॥
28. aśvāngāścaiva dāsīśca kareṇūśca svalaṁkṛtāḥ ,
grāmāñjanapadāṁścaiva kṣetrāṇi ca gṛhāṇi ca.
28. aśvān gāḥ ca eva dāsīḥ ca kareṇūḥ ca svalamkṛtāḥ
grāmān janapadān ca eva kṣetrāṇi ca gṛhāṇi ca
28. aśvān ca gāḥ ca eva dāsīḥ ca kareṇūḥ ca svalamkṛtāḥ
ca grāmān ca janapadān ca eva kṣetrāṇi ca gṛhāṇi ca
28. (They steal) horses, cows, female servants, and well-adorned female elephants; also villages, districts, fields, and houses.
अप्रदाय द्विजातिभ्यो मात्सर्याविष्टचेतसः ।
वयं ते राजकलयो भविष्यामो विशां पते ॥२९॥
29. apradāya dvijātibhyo mātsaryāviṣṭacetasaḥ ,
vayaṁ te rājakalayo bhaviṣyāmo viśāṁ pate.
29. apradāya dvijātibhyaḥ mātsarya-āviṣṭa-cetasaḥ
vayam te rāja-kalayaḥ bhaviṣyāmaḥ viśām pate
29. viśām pate,
mātsarya-āviṣṭa-cetasaḥ vayam dvijātibhyaḥ apradāya,
te rāja-kalayaḥ bhaviṣyāmaḥ
29. O lord of the people, we, whose minds are overcome by envy, by not giving to the twice-born (dvijāti), will be those kings of the Kali age.
अदातारोऽशरण्याश्च राजकिल्बिषभागिनः ।
दुःखानामेव भोक्तारो न सुखानां कदाचन ॥३०॥
30. adātāro'śaraṇyāśca rājakilbiṣabhāginaḥ ,
duḥkhānāmeva bhoktāro na sukhānāṁ kadācana.
30. adātāraḥ aśaraṇyāḥ ca rāja-kilbiṣa-bhāginaḥ
duḥkhānām eva bhoktāraḥ na sukhānām kadācana
30. adātāraḥ aśaraṇyāḥ ca rāja-kilbiṣa-bhāginaḥ (te) duḥkhānām eva bhoktāraḥ (bhavanti),
sukhānām kadācana na (bhavanti)
30. They are non-givers, unable to protect, and partake in the king's sin; they are indeed only enjoyers of sorrows, never of happiness.
अनिष्ट्वा च महायज्ञैरकृत्वा च पितृस्वधाम् ।
तीर्थेष्वनभिसंत्यज्य प्रव्रजिष्यसि चेदथ ॥३१॥
31. aniṣṭvā ca mahāyajñairakṛtvā ca pitṛsvadhām ,
tīrtheṣvanabhisaṁtyajya pravrajiṣyasi cedatha.
31. aniṣṭvā ca mahāyajñaiḥ akṛtvā ca pitṛsvadhām
tīrtheṣu anabhisaṃtyajya pravrajiṣyasi cet atha
31. cet atha mahāyajñaiḥ ca aniṣṭvā,
pitṛsvadhām ca akṛtvā,
tīrtheṣu anabhisaṃtyajya pravrajiṣyasi
31. And if you undertake the ascetic life without having performed the great Vedic rituals (mahāyajña), without having offered oblations to the ancestors (pitṛsvadhā), and without having offered at sacred places (tīrtha), then [you will face a consequence].
छिन्नाभ्रमिव गन्तासि विलयं मारुतेरितम् ।
लोकयोरुभयोर्भ्रष्टो ह्यन्तराले व्यवस्थितः ॥३२॥
32. chinnābhramiva gantāsi vilayaṁ māruteritam ,
lokayorubhayorbhraṣṭo hyantarāle vyavasthitaḥ.
32. chinnābhram iva gantā asi vilayam māruteritam
lokayoḥ ubhayoḥ bhraṣṭaḥ hi antarāle vyavasthitaḥ
32. hi ubhayoḥ lokayoḥ bhraṣṭaḥ antarāle vyavasthitaḥ
chinnābhram iva māruteritam vilayam gantā asi
32. Indeed, having fallen from both worlds (loka) and suspended in an intermediate state, you will be swept away into dissolution like a fragment of cloud driven by the wind.
अन्तर्बहिश्च यत्किंचिन्मनोव्यासङ्गकारकम् ।
परित्यज्य भवेत्त्यागी न यो हित्वा प्रतिष्ठते ॥३३॥
33. antarbahiśca yatkiṁcinmanovyāsaṅgakārakam ,
parityajya bhavettyāgī na yo hitvā pratiṣṭhate.
33. antar bahiḥ ca yat kiṃcit manovyāsaṅgakārakam
parityajya bhavet tyāgī na yaḥ hitvā pratiṣṭhate
33. yaḥ antar bahiḥ ca yat kiṃcit manovyāsaṅgakārakam parityajya bhavet tyāgī,
na yaḥ hitvā pratiṣṭhate
33. A true renunciant (tyāgī) is one who has completely abandoned whatever causes mental attachment, whether internal or external; he is not one who, having merely given up (some things), re-establishes himself (in another form of attachment).
एतस्मिन्वर्तमानस्य विधौ विप्रनिषेविते ।
ब्राह्मणस्य महाराज नोच्छित्तिर्विद्यते क्वचित् ॥३४॥
34. etasminvartamānasya vidhau vipraniṣevite ,
brāhmaṇasya mahārāja nocchittirvidyate kvacit.
34. etasmin vartamānasya vidhau vipraniṣevite
brāhmaṇasya mahārāja na ucchittiḥ vidyate kvacit
34. mahārāja etasmin vipraniṣevite vidhau vartamānasya
brāhmaṇasya ucchittiḥ kvacit na vidyate
34. O great king, for a Brahmin (brāhmaṇa) who adheres to this sacred ordinance (vidhi) observed by wise Brahmins, there is never any downfall or cessation of his spiritual state (ucchitti).
निहत्य शत्रूंस्तरसा समृद्धान्शक्रो यथा दैत्यबलानि संख्ये ।
कः पार्थ शोचेन्निरतः स्वधर्मे पूर्वैः स्मृते पार्थिव शिष्टजुष्टे ॥३५॥
35. nihatya śatrūṁstarasā samṛddhā;nśakro yathā daityabalāni saṁkhye ,
kaḥ pārtha śocennirataḥ svadharme; pūrvaiḥ smṛte pārthiva śiṣṭajuṣṭe.
35. nihatya śatrūn tarasā samṛddhān
śakraḥ yathā daityabalāni saṃkhye
kaḥ pārtha śocet nirataḥ svadharme
pūrvaiḥ smṛte pārthiva śiṣṭajuṣṭe
35. pārtha pārthiva kaḥ śocet nirataḥ
svadharme pūrvaiḥ smṛte śiṣṭajuṣṭe
nihatya samṛddhān śatrūn tarasā
yathā śakraḥ daityabalāni saṃkhye
35. O Pārtha, who would grieve after swiftly vanquishing mighty enemies, just as Indra destroyed the demon armies in battle, especially when devoted to one's own natural law (dharma) - that which is remembered by ancestors and cherished by the virtuous, O prince?
क्षात्रेण धर्मेण पराक्रमेण जित्वा महीं मन्त्रविद्भ्यः प्रदाय ।
नाकस्य पृष्ठेऽसि नरेन्द्र गन्ता न शोचितव्यं भवताद्य पार्थ ॥३६॥
36. kṣātreṇa dharmeṇa parākrameṇa; jitvā mahīṁ mantravidbhyaḥ pradāya ,
nākasya pṛṣṭhe'si narendra gantā; na śocitavyaṁ bhavatādya pārtha.
36. kṣātreṇa dharmeṇa parākrameṇa jitvā
mahīm mantravidbhyaḥ pradāya
nākasya pṛṣṭhe asi narendra gantā
na śocitavyam bhavatā adya pārtha
36. pārtha narendra kṣātreṇa dharmeṇa
parākrameṇa mahīm jitvā mantravidbhyaḥ
pradāya nākasya pṛṣṭhe asi
gantā adya bhavatā na śocitavyam
36. O Pārtha, having conquered the earth through your warrior's natural law (dharma) and valor, and having then bestowed it upon those who know the sacred verses (mantra), you, O prince, will ascend to the summit of heaven. Therefore, there is no need for you to grieve today.