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महाभारतः       mahābhārataḥ - book-12, chapter-123

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युधिष्ठिर उवाच ।
तात धर्मार्थकामानां श्रोतुमिच्छामि निश्चयम् ।
लोकयात्रा हि कार्त्स्न्येन त्रिष्वेतेषु प्रतिष्ठिता ॥१॥
1. yudhiṣṭhira uvāca ,
tāta dharmārthakāmānāṁ śrotumicchāmi niścayam ,
lokayātrā hi kārtsnyena triṣveteṣu pratiṣṭhitā.
1. yudhiṣṭhiraḥ uvāca tāta dharmārthakāmānām śrotum icchāmi
niścayam lokayātrā hi kārtsnyena triṣu eteṣu pratiṣṭhitā
1. yudhiṣṭhiraḥ uvāca tāta dharmārthakāmānām niścayam śrotum
icchāmi hi lokayātrā kārtsnyena eteṣu triṣu pratiṣṭhitā
1. Yudhishthira said: Father (tāta), I wish to hear the definitive truth (niścayam) regarding natural law (dharma), material prosperity (artha), and enjoyment (kāma). For the sustenance of the world (lokayātrā) is entirely founded upon these three.
धर्मार्थकामाः किंमूलास्त्रयाणां प्रभवश्च कः ।
अन्योन्यं चानुषज्जन्ते वर्तन्ते च पृथक्पृथक् ॥२॥
2. dharmārthakāmāḥ kiṁmūlāstrayāṇāṁ prabhavaśca kaḥ ,
anyonyaṁ cānuṣajjante vartante ca pṛthakpṛthak.
2. dharma-artha-kāmāḥ kim-mūlāḥ trayāṇām prabhavaḥ ca
kaḥ anyonyam ca anuṣajjante vartante ca pṛthak-pṛthak
2. dharma-artha-kāmāḥ kim-mūlāḥ trayāṇām prabhavaḥ ca
kaḥ anyonyam ca anuṣajjante ca pṛthak-pṛthak vartante
2. What is the root of natural law (dharma), prosperity (artha), and desire (kāma)? And what is the origin of these three? They are mutually connected, yet they also exist separately.
भीष्म उवाच ।
यदा ते स्युः सुमनसो लोकसंस्थार्थनिश्चये ।
कालप्रभवसंस्थासु सज्जन्ते च त्रयस्तदा ॥३॥
3. bhīṣma uvāca ,
yadā te syuḥ sumanaso lokasaṁsthārthaniścaye ,
kālaprabhavasaṁsthāsu sajjante ca trayastadā.
3. bhīṣmaḥ uvāca yadā te syuḥ sumanasaḥ loka-saṃsthā-artha-niścaye
kāla-prabhava-saṃsthāsu sajjante ca trayaḥ tadā
3. bhīṣmaḥ uvāca yadā te sumanasaḥ loka-saṃsthā-artha-niścaye
syuḥ tadā trayaḥ ca kāla-prabhava-saṃsthāsu sajjante
3. Bhishma said: When people, being of good mind, come to a firm determination regarding the purpose of the world's established order, then these three (natural law, prosperity, and desire) become connected within the systems that arise through time.
धर्ममूलस्तु देहोऽर्थः कामोऽर्थफलमुच्यते ।
संकल्पमूलास्ते सर्वे संकल्पो विषयात्मकः ॥४॥
4. dharmamūlastu deho'rthaḥ kāmo'rthaphalamucyate ,
saṁkalpamūlāste sarve saṁkalpo viṣayātmakaḥ.
4. dharma-mūlaḥ tu dehaḥ arthaḥ kāmaḥ artha-phalam ucyate
saṃkalpa-mūlāḥ te sarve saṃkalpaḥ viṣaya-ātmakaḥ
4. tu dehaḥ dharma-mūlaḥ arthaḥ kāmaḥ artha-phalam ucyate
te sarve saṃkalpa-mūlāḥ saṃkalpaḥ viṣaya-ātmakaḥ
4. Indeed, the body is the root of natural law (dharma). Prosperity (artha) is [a goal], and desire (kāma) is declared to be the fruit of prosperity. All these have resolve (saṃkalpa) as their root, and resolve itself is characterized by connection to sense objects.
विषयाश्चैव कार्त्स्न्येन सर्व आहारसिद्धये ।
मूलमेतत्त्रिवर्गस्य निवृत्तिर्मोक्ष उच्यते ॥५॥
5. viṣayāścaiva kārtsnyena sarva āhārasiddhaye ,
mūlametattrivargasya nivṛttirmokṣa ucyate.
5. viṣayāḥ ca eva kārtṣnyena sarvaḥ āhāra-siddhaye
mūlam etat tri-vargasya nivṛttiḥ mokṣaḥ ucyate
5. ca eva sarvaḥ viṣayāḥ kārtṣnyena āhāra-siddhaye
etat tri-vargasya mūlam nivṛttiḥ mokṣaḥ ucyate
5. And indeed, all sense objects entirely exist for the purpose of sustenance. This (the pursuit of sustenance through sense objects) is the root of the three aims of human life (trivarga). Cessation from this [cycle] (nivṛtti) is called final liberation (mokṣa).
धर्मः शरीरसंगुप्तिर्धर्मार्थं चार्थ इष्यते ।
कामो रतिफलश्चात्र सर्वे चैते रजस्वलाः ॥६॥
6. dharmaḥ śarīrasaṁguptirdharmārthaṁ cārtha iṣyate ,
kāmo ratiphalaścātra sarve caite rajasvalāḥ.
6. dharmaḥ śarīra-saṅguptiḥ dharma-artham ca arthaḥ iṣyate
kāmaḥ rati-phalaḥ ca atra sarve ca ete rajasvalāḥ
6. dharmaḥ śarīra-saṅguptiḥ ca arthaḥ dharma-artham iṣyate
ca atra kāmaḥ rati-phalaḥ ca ete sarve rajasvalāḥ
6. Righteous conduct (dharma) serves to protect the body. Wealth (artha) is desired for the purpose of righteous conduct (dharma). Desire (kāma) here yields pleasure as its fruit. And all these are indeed influenced by the quality of passion (rajas).
संनिकृष्टांश्चरेदेनान्न चैनान्मनसा त्यजेत् ।
विमुक्तस्तमसा सर्वान्धर्मादीन्कामनैष्ठिकान् ॥७॥
7. saṁnikṛṣṭāṁścaredenānna cainānmanasā tyajet ,
vimuktastamasā sarvāndharmādīnkāmanaiṣṭhikān.
7. saṃnikṛṣṭān ca caret enān na ca enān manasā tyajet
vimuktaḥ tamasā sarvān dharma-ādīn kāma-naiṣṭikān
7. enān saṃnikṛṣṭān ca caret ca enān manasā na tyajet
vimuktaḥ tamasā sarvān kāma-naiṣṭikān dharma-ādīn
7. One should engage with these (goals of life) when they are opportune, and one should not abandon them even mentally. (However, one must be) liberated from the quality of inertia (tamas) concerning all these, from righteous conduct (dharma) onwards, which ultimately aim at desire (kāma).
श्रेष्ठबुद्धिस्त्रिवर्गस्य यदयं प्राप्नुयात्क्षणात् ।
बुद्ध्या बुध्येदिहार्थे न तदह्ना तु निकृष्टया ॥८॥
8. śreṣṭhabuddhistrivargasya yadayaṁ prāpnuyātkṣaṇāt ,
buddhyā budhyedihārthe na tadahnā tu nikṛṣṭayā.
8. śreṣṭha-buddhiḥ tri-vargasya yat ayam prāpnuyāt kṣaṇāt
buddhyā budhyet iha arthe na tat ahnā tu nikṛṣṭayā
8. ayam śreṣṭha-buddhiḥ tri-vargasya yat kṣaṇāt prāpnuyāt
iha arthe buddhyā budhyet tu tat nikṛṣṭayā ahnā na
8. One should possess a superior intellect concerning the group of three (dharma, artha, kāma), so that one may immediately grasp this (truth). One should comprehend this matter with true intellect, and not superficially with a degraded understanding.
अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम् ।
संप्रमोदमलः कामो भूयः स्वगुणवर्तितः ॥९॥
9. apadhyānamalo dharmo malo'rthasya nigūhanam ,
saṁpramodamalaḥ kāmo bhūyaḥ svaguṇavartitaḥ.
9. apadhyāna-malaḥ dharmaḥ malaḥ arthasya nigūhanam
sampramoda-malaḥ kāmaḥ bhūyaḥ sva-guṇa-vartitaḥ
9. dharmaḥ apadhyāna-malaḥ malaḥ arthasya nigūhanam
kāmaḥ sampramoda-malaḥ bhūyaḥ sva-guṇa-vartitaḥ
9. Covetous thought is the blemish of righteous conduct (dharma). The blemish of wealth (artha) is its concealment. Excessive delight is the blemish of desire (kāma); moreover, it (kāma) operates according to its intrinsic nature.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
कामन्दस्य च संवादमङ्गारिष्ठस्य चोभयोः ॥१०॥
10. atrāpyudāharantīmamitihāsaṁ purātanam ,
kāmandasya ca saṁvādamaṅgāriṣṭhasya cobhayoḥ.
10. atra api udāharanti imam itihāsam purātanam
kāmandasya ca saṃvādam aṅgāriṣṭhasya ca ubhayoḥ
10. atra api imam purātanam itihāsam kāmandasya ca
aṅgāriṣṭhasya ca ubhayoḥ saṃvādam udāharanti
10. Here, they also relate this ancient historical account: the dialogue between Kāmananda and Aṅgāriṣṭha, of both of them.
कामन्दमृषिमासीनमभिवाद्य नराधिपः ।
अङ्गारिष्ठोऽथ पप्रच्छ कृत्वा समयपर्ययम् ॥११॥
11. kāmandamṛṣimāsīnamabhivādya narādhipaḥ ,
aṅgāriṣṭho'tha papraccha kṛtvā samayaparyayam.
11. kāmandam ṛṣim āsīnam abhivādya narādhipaḥ
aṅgāriṣṭhaḥ atha papraccha kṛtvā samayaparyayam
11. narādhipaḥ aṅgāriṣṭhaḥ āsīnam ṛṣim kāmandam
abhivādya samayaparyayam kṛtvā atha papraccha
11. Having saluted the seated sage Kāmananda, King Aṅgāriṣṭha then asked him, after performing the customary obeisance.
यः पापं कुरुते राजा काममोहबलात्कृतः ।
प्रत्यासन्नस्य तस्यर्षे किं स्यात्पापप्रणाशनम् ॥१२॥
12. yaḥ pāpaṁ kurute rājā kāmamohabalātkṛtaḥ ,
pratyāsannasya tasyarṣe kiṁ syātpāpapraṇāśanam.
12. yaḥ pāpam kurute rājā kāmamohabalātkṛtaḥ
pratyāsannasya tasya ṛṣe kim syāt pāpapraṇāśanam
12. ṛṣe! yaḥ rājā kāmamohabalātkṛtaḥ pāpam kurute,
pratyāsannasya tasya kim pāpapraṇāśanam syāt?
12. O sage, what would be the expiation for the sins of a king who, compelled by the power of desire (kāma) and delusion (moha), commits evil deeds, especially when his end is near?
अधर्मो धर्म इति ह योऽज्ञानादाचरेदिह ।
तं चापि प्रथितं लोके कथं राजा निवर्तयेत् ॥१३॥
13. adharmo dharma iti ha yo'jñānādācarediha ,
taṁ cāpi prathitaṁ loke kathaṁ rājā nivartayet.
13. adharmaḥ dharmaḥ iti ha yaḥ ajñānāt ācaret iha
tam ca api prathitam loke katham rājā nivartayet
13. rājā katham iha ajñānāt adharmaḥ dharmaḥ iti yaḥ ācaret,
loke prathitam tam ca api nivartayet?
13. How can a king avert that which has become well-known in the world, when someone here, out of ignorance, practices unrighteousness (adharma) believing it to be natural law (dharma)?
कामन्द उवाच ।
यो धर्मार्थौ समुत्सृज्य काममेवानुवर्तते ।
स धर्मार्थपरित्यागात्प्रज्ञानाशमिहार्छति ॥१४॥
14. kāmanda uvāca ,
yo dharmārthau samutsṛjya kāmamevānuvartate ,
sa dharmārthaparityāgātprajñānāśamihārchati.
14. kāmandaḥ uvāca yaḥ dharmārthau samutsṛjya kāmam eva
anuvartate saḥ dharmārthaparityāgāt prajñānāśam iha arcati
14. kāmandaḥ uvāca yaḥ dharmārthau samutsṛjya kāmam eva
anuvartate saḥ dharmārthaparityāgāt iha prajñānāśam arcati
14. Kāmandaka said: The person who completely abandons both natural law (dharma) and material prosperity, pursuing only desire, suffers the destruction of his wisdom in this world because of this forsaking of dharma and artha.
प्रज्ञाप्रणाशको मोहस्तथा धर्मार्थनाशकः ।
तस्मान्नास्तिकता चैव दुराचारश्च जायते ॥१५॥
15. prajñāpraṇāśako mohastathā dharmārthanāśakaḥ ,
tasmānnāstikatā caiva durācāraśca jāyate.
15. prajñāpraṇāśakaḥ mohaḥ tathā dharmārthanāśakaḥ
tasmāt nāstikatā ca eva durācāraḥ ca jāyate
15. mohaḥ prajñāpraṇāśakaḥ tathā dharmārthanāśakaḥ
tasmāt nāstikatā ca eva durācāraḥ ca jāyate
15. Delusion causes the destruction of wisdom and also destroys natural law (dharma) and material prosperity (artha). From this, both atheism and misconduct arise.
दुराचारान्यदा राजा प्रदुष्टान्न नियच्छति ।
तस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव ॥१६॥
16. durācārānyadā rājā praduṣṭānna niyacchati ,
tasmādudvijate lokaḥ sarpādveśmagatādiva.
16. durācārān yadā rājā praduṣṭān na niyacchati
tasmāt udvijate lokaḥ sarpāt veśmagatāt iva
16. yadā rājā praduṣṭān durācārān na niyacchati
tasmāt lokaḥ veśmagatāt sarpāt iva udvijate
16. When a king does not restrain those who are corrupt and of bad conduct, the populace recoils from him, just as one would from a snake that has entered the house.
तं प्रजा नानुवर्तन्ते ब्राह्मणा न च साधवः ।
ततः संक्षयमाप्नोति तथा वध्यत्वमेति च ॥१७॥
17. taṁ prajā nānuvartante brāhmaṇā na ca sādhavaḥ ,
tataḥ saṁkṣayamāpnoti tathā vadhyatvameti ca.
17. tam prajāḥ na anuvartante brāhmaṇāḥ na ca sādhavaḥ
tataḥ saṃkṣayam āpnoti tathā vadhyatvam eti ca
17. prajāḥ tam na anuvartante brāhmaṇāḥ ca na sādhavaḥ
ca na tataḥ saṃkṣayam āpnoti tathā ca vadhyatvam eti
17. The subjects do not follow him, nor do the Brahmins or the righteous ones. Consequently, he meets with destruction and also becomes vulnerable to being killed.
अपध्वस्तस्त्ववमतो दुःखं जीवति जीवितम् ।
जीवेच्च यदपध्वस्तस्तच्छुद्धं मरणं भवेत् ॥१८॥
18. apadhvastastvavamato duḥkhaṁ jīvati jīvitam ,
jīvecca yadapadhvastastacchuddhaṁ maraṇaṁ bhavet.
18. apadhvastaḥ tu avamataḥ duḥkham jīvati jīvitam
jīvet ca yat apadhvastaḥ tat śuddham maraṇam bhavet
18. apadhvastaḥ avamataḥ tu duḥkham jīvitam jīvati yat
apadhvastaḥ ca jīvet tat śuddham maraṇam bhavet
18. A person who is disgraced and despised lives a miserable existence. Indeed, if one were to live in such a disgraced state, then death itself would be considered pure.
अत्रैतदाहुराचार्याः पापस्य च निबर्हणम् ।
सेवितव्या त्रयी विद्या सत्कारो ब्राह्मणेषु च ॥१९॥
19. atraitadāhurācāryāḥ pāpasya ca nibarhaṇam ,
sevitavyā trayī vidyā satkāro brāhmaṇeṣu ca.
19. atra etat āhuḥ ācāryāḥ pāpasya ca nibarhaṇam
sevitavyā trayī vidyā satkāraḥ brāhmaṇeṣu ca
19. ācāryāḥ atra etat ca pāpasya nibarhaṇam āhuḥ trayī vidyā sevitavyā (asti),
ca brāhmaṇeṣu satkāraḥ (kartavyaḥ)
19. In this regard, teachers declare this, which is also a means for the removal of sin: the threefold Vedic knowledge (Trayī Vidyā) should be cultivated, and honor should be shown to Brahmins.
महामना भवेद्धर्मे विवहेच्च महाकुले ।
ब्राह्मणांश्चापि सेवेत क्षमायुक्तान्मनस्विनः ॥२०॥
20. mahāmanā bhaveddharme vivahecca mahākule ,
brāhmaṇāṁścāpi seveta kṣamāyuktānmanasvinaḥ.
20. mahāmanāḥ bhavet dharme vivahet ca mahākule
brāhmaṇān ca api sevet kṣamāyuktān manasvinaḥ
20. dharme mahāmanāḥ bhavet ca mahākule vivahet
ca api kṣamāyuktān manasvinaḥ brāhmaṇān sevet
20. One should be high-minded in matters of righteousness (dharma), and marry into a noble family. One should also serve Brahmins who are endowed with forgiveness and are self-controlled.
जपेदुदकशीलः स्यात्सुमुखो नान्यदास्थितः ।
धर्मान्वितान्संप्रविशेद्बहिः कृत्वैव दुष्कृतीन् ॥२१॥
21. japedudakaśīlaḥ syātsumukho nānyadāsthitaḥ ,
dharmānvitānsaṁpraviśedbahiḥ kṛtvaiva duṣkṛtīn.
21. japet udakaśīlaḥ syāt sumukhaḥ na anyadā āsthitaḥ
dharmānvitān sampraviśet bahiḥ kṛtvā eva duṣkṛtīn
21. japet udakaśīlaḥ syāt sumukhaḥ na anyadā āsthitaḥ
duṣkṛtīn bahiḥ kṛtvā eva dharmānvitān sampraviśet
21. One should perform recitation (japa), be habitually purified by water, and maintain a cheerful disposition, not being distracted by other things. One should associate with those who are endowed with righteousness (dharma), having indeed excluded evildoers.
प्रसादयेन्मधुरया वाचाप्यथ च कर्मणा ।
इत्यस्मीति वदेन्नित्यं परेषां कीर्तयन्गुणान् ॥२२॥
22. prasādayenmadhurayā vācāpyatha ca karmaṇā ,
ityasmīti vadennityaṁ pareṣāṁ kīrtayanguṇān.
22. prasādayet madhurayā vācā api atha ca karmaṇā
iti asmi iti vadet nityam pareṣām kīrtayan guṇān
22. madhurayā vācā api atha ca karmaṇā prasādayet
nityam pareṣām guṇān kīrtayan iti asmi iti vadet
22. One should conciliate (others) with sweet speech and also with (good) deeds (karma). One should always speak humbly, saying "I am just so," while proclaiming the virtues of others.
अपापो ह्येवमाचारः क्षिप्रं बहुमतो भवेत् ।
पापान्यपि च कृच्छ्राणि शमयेन्नात्र संशयः ॥२३॥
23. apāpo hyevamācāraḥ kṣipraṁ bahumato bhavet ,
pāpānyapi ca kṛcchrāṇi śamayennātra saṁśayaḥ.
23. apāpaḥ hi evam ācāraḥ kṣipram bahumataḥ bhavet
pāpāni api ca kṛcchrāṇi śamayet na atra saṃśayaḥ
23. hi evam ācāraḥ apāpaḥ kṣipram bahumataḥ bhavet
pāpāni kṛcchrāṇi ca api śamayet atra na saṃśayaḥ
23. Indeed, a person whose conduct is thus, being free from sin, quickly becomes highly esteemed. He would (even) quell grievous sins; there is no doubt about this.
गुरवोऽपि परं धर्मं यद्ब्रूयुस्तत्तथा कुरु ।
गुरूणां हि प्रसादाद्धि श्रेयः परमवाप्स्यसि ॥२४॥
24. guravo'pi paraṁ dharmaṁ yadbrūyustattathā kuru ,
gurūṇāṁ hi prasādāddhi śreyaḥ paramavāpsyasi.
24. guravaḥ api param dharmam yat brūyuḥ tat tathā
kuru gurūṇām hi prasādāt hi śreyaḥ param avāpsyasi
24. guravaḥ api yat param dharmam brūyuḥ tat tathā
kuru hi gurūṇām prasādāt hi param śreyaḥ avāpsyasi
24. Whatever supreme duty (dharma) even your teachers declare, do that exactly so. For, indeed, by the grace of your teachers (guru), you will attain the highest welfare.