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महाभारतः       mahābhārataḥ - book-12, chapter-130

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युधिष्ठिर उवाच ।
हीने परमके धर्मे सर्वलोकातिलङ्घिनि ।
सर्वस्मिन्दस्युसाद्भूते पृथिव्यामुपजीवने ॥१॥
1. yudhiṣṭhira uvāca ,
hīne paramake dharme sarvalokātilaṅghini ,
sarvasmindasyusādbhūte pṛthivyāmupajīvane.
1. yudhiṣṭhiraḥ uvāca hīne paramake dharme sarvalokātilanghini
sarvasmin dasyusādbhūte pṛthivyām upajīvane
1. yudhiṣṭhiraḥ uvāca.
paramake dharme sarvalokātilanghini hīne (sati),
sarvasmin upajīvane pṛthivyām dasyusādbhūte (sati).
1. Yudhishthira said: 'When the supreme natural law (dharma) has declined and is transgressed by all people; when all livelihood (upajīvana) on earth has fallen into the hands of robbers...'
केनास्मिन्ब्राह्मणो जीवेज्जघन्ये काल आगते ।
असंत्यजन्पुत्रपौत्राननुक्रोशात्पितामह ॥२॥
2. kenāsminbrāhmaṇo jīvejjaghanye kāla āgate ,
asaṁtyajanputrapautrānanukrośātpitāmaha.
2. kena asmin brāhmaṇaḥ jīvet jaghanye kāle āgate
asantyajan putrapautrān anukrośāt pitāmaha
2. pitāmaha jaghanye kāle āgate asmin brāhmaṇaḥ
putrapautrān anukrośāt asantyajan kena jīvet
2. O Grandfather, by what means can a Brahmin sustain himself in these worst of times, without abandoning his sons and grandsons out of compassion?
भीष्म उवाच ।
विज्ञानबलमास्थाय जीवितव्यं तथागते ।
सर्वं साध्वर्थमेवेदमसाध्वर्थं न किंचन ॥३॥
3. bhīṣma uvāca ,
vijñānabalamāsthāya jīvitavyaṁ tathāgate ,
sarvaṁ sādhvarthamevedamasādhvarthaṁ na kiṁcana.
3. bhīṣmaḥ uvāca vijñānabalam āsthāya jīvitavyam tathāgate
sarvam sādhvartham eva idam asādhvartham na kiñcana
3. bhīṣmaḥ uvāca tathāgate vijñānabalam āsthāya jīvitavyam
idam sarvam sādhvartham eva kiñcana asādhvartham na
3. Bhishma said: When such a situation has arisen, one should sustain oneself by relying on the strength of knowledge. Indeed, all of this is for a righteous purpose; nothing is for an unrighteous purpose.
असाधुभ्यो निरादाय साधुभ्यो यः प्रयच्छति ।
आत्मानं संक्रमं कृत्वा कृत्स्नधर्मविदेव सः ॥४॥
4. asādhubhyo nirādāya sādhubhyo yaḥ prayacchati ,
ātmānaṁ saṁkramaṁ kṛtvā kṛtsnadharmavideva saḥ.
4. asādhubhyaḥ nirādāya sādhubhyaḥ yaḥ prayacchati
ātmānam saṃkramam kṛtvā kṛtsnadharmavit eva saḥ
4. yaḥ asādhubhyaḥ nirādāya sādhubhyaḥ prayacchati
ātmānam saṃkramam kṛtvā saḥ kṛtsnadharmavit eva
4. He who takes from the unrighteous and gives to the righteous, having made himself a bridge, he is indeed a knower of the entire natural law (dharma).
सुरोषेणात्मनो राजन्राज्ये स्थितिमकोपयन् ।
अदत्तमप्याददीत दातुर्वित्तं ममेति वा ॥५॥
5. suroṣeṇātmano rājanrājye sthitimakopayan ,
adattamapyādadīta dāturvittaṁ mameti vā.
5. suroṣeṇa ātmanaḥ rājan rājye sthitim akopayan
adattam api ādadīta dātuḥ vittam mama iti vā
5. rājan ātmanaḥ rājye sthitim akopayan suroṣeṇa
dātuḥ adattam vittam api ādadīta vā mama iti
5. O King, with righteous anger, without disturbing the stability of his own kingdom, he may even take wealth not (rightly) given by its owner, or declare, 'This wealth is mine.'
विज्ञानबलपूतो यो वर्तते निन्दितेष्वपि ।
वृत्तविज्ञानवान्धीरः कस्तं किं वक्तुमर्हति ॥६॥
6. vijñānabalapūto yo vartate ninditeṣvapi ,
vṛttavijñānavāndhīraḥ kastaṁ kiṁ vaktumarhati.
6. vijñānabalapūtaḥ yaḥ vartate ninditeṣu api |
vṛttavijñānavān dhīraḥ kaḥ tam kim vaktum arhati
6. yaḥ vijñānabalapūtaḥ ninditeṣu api vartate,
vṛttavijñānavān dhīraḥ kaḥ tam kim vaktum arhati?
6. What can a steadfast and wise person, possessing practical wisdom, say (in criticism) to someone who is purified by the strength of his spiritual knowledge (vijñāna) and moves even among the blameworthy?
येषां बलकृता वृत्तिर्नैषामन्याभिरोचते ।
तेजसाभिप्रवर्धन्ते बलवन्तो युधिष्ठिर ॥७॥
7. yeṣāṁ balakṛtā vṛttirnaiṣāmanyābhirocate ,
tejasābhipravardhante balavanto yudhiṣṭhira.
7. yeṣām balakṛtā vṛttiḥ na eṣām anyā abhirocate |
tejasā abhipravardhante balavantaḥ yudhiṣṭhira
7. Yudhiṣṭhira,
yeṣām vṛttiḥ balakṛtā,
eṣām anyā na abhirocate.
Balavantaḥ tejasā abhipravardhante.
7. O Yudhiṣṭhira, those whose mode of life (vṛtti) is established by their strength, no other (way of life) is pleasing to them. The powerful indeed thrive through their own vigor.
यदेव प्रकृतं शास्त्रमविशेषेण विन्दति ।
तदेव मध्याः सेवन्ते मेधावी चाप्यथोत्तरम् ॥८॥
8. yadeva prakṛtaṁ śāstramaviśeṣeṇa vindati ,
tadeva madhyāḥ sevante medhāvī cāpyathottaram.
8. yat eva prakṛtam śāstram aviśeṣeṇa vindati | tat
eva madhyāḥ sevante medhāvī ca api atha uttaram
8. yat eva prakṛtam śāstram aviśeṣeṇa vindati,
madhyāḥ tat eva sevante,
medhāvī ca api atha uttaram (sevate).
8. Whatever doctrine (śāstra) is presented, one grasps it uniformly. The average people follow that very (doctrine), while the intelligent person (medhāvī) also pursues what is superior (to it).
ऋत्विक्पुरोहिताचार्यान्सत्कृतैरभिपूजितान् ।
न ब्राह्मणान्यातयेत दोषान्प्राप्नोति यातयन् ॥९॥
9. ṛtvikpurohitācāryānsatkṛtairabhipūjitān ,
na brāhmaṇānyātayeta doṣānprāpnoti yātayan.
9. ṛtvikpurohitācāryān satkṛtaiḥ abhipūjitān |
na brāhmaṇān yātayet doṣān prāpnoti yātayan
9. ṛtvikpurohitācāryān satkṛtaiḥ abhipūjitān brāhmaṇān na yātayet.
Yātayan doṣān prāpnoti.
9. One should not harm the Brahmins—the ritual priests (ṛtvik), household priests (purohita), and teachers (ācārya)—who are duly honored with respectful offerings. One who harms them incurs sins.
एतत्प्रमाणं लोकस्य चक्षुरेतत्सनातनम् ।
तत्प्रमाणोऽवगाहेत तेन तत्साध्वसाधु वा ॥१०॥
10. etatpramāṇaṁ lokasya cakṣuretatsanātanam ,
tatpramāṇo'vagāheta tena tatsādhvasādhu vā.
10. etat pramāṇam lokasya cakṣuḥ etat sanātanam
tatpramāṇaḥ avagāheta tena tat sādhu asādhu vā
10. etat lokasya pramāṇam etat sanātanam cakṣuḥ (asti) tatpramāṇaḥ
(janaḥ) avagāheta tena tat sādhu vā asādhu (iti jānīyāt)
10. This (scripture or tradition) serves as the standard for people, and this is their eternal guide. One should investigate using that as the authority, discerning whether something is proper or improper through it.
बहूनि ग्रामवास्तव्या रोषाद्ब्रूयुः परस्परम् ।
न तेषां वचनाद्राजा सत्कुर्याद्यातयेत वा ॥११॥
11. bahūni grāmavāstavyā roṣādbrūyuḥ parasparam ,
na teṣāṁ vacanādrājā satkuryādyātayeta vā.
11. bahūni grāmavāstavyāḥ roṣāt brūyuḥ parasparam
na teṣām vacanāt rājā satkuryāt yātayeta vā
11. bahūni grāmavāstavyāḥ roṣāt parasparam brūyuḥ
(tathāpi) rājā teṣām vacanāt na satkuryāt vā yātayeta
11. Many villagers might speak to each other in anger. The king should not, however, show favor or inflict punishment based on their mere words.
न वाच्यः परिवादो वै न श्रोतव्यः कथंचन ।
कर्णावेव पिधातव्यौ प्रस्थेयं वा ततोऽन्यतः ॥१२॥
12. na vācyaḥ parivādo vai na śrotavyaḥ kathaṁcana ,
karṇāveva pidhātavyau prastheyaṁ vā tato'nyataḥ.
12. na vācyaḥ parivādaḥ vai na śrotavyaḥ kathaṃcana
karṇau eva pidhātavyau prastheyam vā tataḥ anyataḥ
12. parivādaḥ vai na vācyaḥ na kathaṃcana śrotavyaḥ (api)
karṇau eva pidhātavyau vā tataḥ anyataḥ prastheyam
12. Slander should certainly not be spoken, nor should it ever be listened to. One should either cover their ears or move away from that spot to another.
न वै सतां वृत्तमेतत्परिवादो न पैशुनम् ।
गुणानामेव वक्तारः सन्तः सत्सु युधिष्ठिर ॥१३॥
13. na vai satāṁ vṛttametatparivādo na paiśunam ,
guṇānāmeva vaktāraḥ santaḥ satsu yudhiṣṭhira.
13. na vai satām vṛttam etat parivādaḥ na paiśunam
guṇānām eva vaktāraḥ santaḥ satsu yudhiṣṭhira
13. yudhiṣṭhira etat parivādaḥ vai satām vṛttam na (asti) na
paiśunam (api) santaḥ satsu guṇānām eva vaktāraḥ (bhavanti)
13. Indeed, this slander (parivāda) is not the conduct of the virtuous, nor is backbiting. O Yudhishthira, good people (santaḥ) speak only of the virtues (guṇa) found among other good people (sat).
यथा समधुरौ दम्यौ सुदान्तौ साधुवाहिनौ ।
धुरमुद्यम्य वहतस्तथा वर्तेत वै नृपः ।
यथा यथास्य वहतः सहायाः स्युस्तथापरे ॥१४॥
14. yathā samadhurau damyau sudāntau sādhuvāhinau ,
dhuramudyamya vahatastathā varteta vai nṛpaḥ ,
yathā yathāsya vahataḥ sahāyāḥ syustathāpare.
14. yathā samadhurau damyau sudāntau
sādhuvāhinau dhuram udyamya vahataḥ
tathā varteta vai nṛpaḥ yathā yathā
asya vahataḥ sahāyāḥ syuḥ tathā apare
14. nṛpaḥ yathā samadhurau damyau sudāntau
sādhuvāhinau dhuram udyamya
vahataḥ tathā vai varteta yathā yathā
asya vahataḥ tathā apare sahāyāḥ syuḥ
14. Just as two equally matched, controllable, well-trained, and efficient draught animals bear the yoke by lifting it, so indeed should a king conduct himself. In the same manner that these animals carry (the yoke), so should others be his assistants.
आचारमेव मन्यन्ते गरीयो धर्मलक्षणम् ।
अपरे नैवमिच्छन्ति ये शङ्खलिखितप्रियाः ।
मार्दवादथ लोभाद्वा ते ब्रूयुर्वाक्यमीदृशम् ॥१५॥
15. ācārameva manyante garīyo dharmalakṣaṇam ,
apare naivamicchanti ye śaṅkhalikhitapriyāḥ ,
mārdavādatha lobhādvā te brūyurvākyamīdṛśam.
15. ācāram eva manyante garīyaḥ
dharma-lakṣaṇam apare na evam icchanti ye
śaṅkha-likhita-priyāḥ mārdavāt
atha lobhāt vā te brūyuḥ vākyam īdṛśam
15. (kecit) ācāram eva garīyaḥ dharma-lakṣaṇam
manyante apare ye śaṅkha-likhita-priyāḥ
(te) evam na icchanti te mārdavāt
atha vā lobhāt īdṛśam vākyam brūyuḥ
15. Some indeed consider virtuous conduct (ācāra) as the superior defining characteristic of natural law (dharma). Others do not wish it this way—those who cherish the teachings of Śaṅkha and Likhita. Out of leniency or perhaps out of greed, they would utter such a statement.
आर्षमप्यत्र पश्यन्ति विकर्मस्थस्य यापनम् ।
न चार्षात्सदृशं किंचित्प्रमाणं विद्यते क्वचित् ॥१६॥
16. ārṣamapyatra paśyanti vikarmasthasya yāpanam ,
na cārṣātsadṛśaṁ kiṁcitpramāṇaṁ vidyate kvacit.
16. ārṣam api atra paśyanti vikarma-sthasya yāpanam na
ca ārṣāt sadṛśam kiñcit pramāṇam vidyate kvacit
16. atra vikarma-sthasya yāpanam api (te) ārṣam paśyanti
ca kvacit ārṣāt sadṛśam kiñcit pramāṇam na vidyate
16. Here (in this discussion), they also perceive the condoning of one engaged in improper action. And truly, nowhere is there any authority or standard (pramāṇa) equal to that derived from the Rishis (ārṣa).
देवा अपि विकर्मस्थं यातयन्ति नराधमम् ।
व्याजेन विन्दन्वित्तं हि धर्मात्तु परिहीयते ॥१७॥
17. devā api vikarmasthaṁ yātayanti narādhamam ,
vyājena vindanvittaṁ hi dharmāttu parihīyate.
17. devāḥ api vikarma-stham yātayanti nara-adhamam
vyājena vindan vittam hi dharmāt tu parihīyate
17. devāḥ api vikarma-stham nara-adhamam yātayanti hi
yaḥ vyājena vittam vindan (saḥ) tu dharmāt parihīyate
17. Even the gods punish the lowest of men (narādhama) who is engaged in improper action. Indeed, one who obtains wealth by trickery is certainly deprived of natural law (dharma).
सर्वतः सत्कृतः सद्भिर्भूतिप्रभवकारणैः ।
हृदयेनाभ्यनुज्ञातो यो धर्मस्तं व्यवस्यति ॥१८॥
18. sarvataḥ satkṛtaḥ sadbhirbhūtiprabhavakāraṇaiḥ ,
hṛdayenābhyanujñāto yo dharmastaṁ vyavasyati.
18. sarvataḥ satkṛtaḥ sadbhiḥ bhūtiprabhāvakāraṇaiḥ
hṛdayena abhyanujñātaḥ yaḥ dharmaḥ tam vyavasyati
18. yaḥ dharmaḥ sarvataḥ sadbhiḥ bhūtiprabhāvakāraṇaiḥ
satkṛtaḥ hṛdayena abhyanujñātaḥ tam vyavasyati
18. One should act upon that natural law (dharma) which is respected universally by virtuous individuals, who are the cause of welfare and prosperity, and which is assented to by one's own heart.
यश्चतुर्गुणसंपन्नं धर्मं वेद स धर्मवित् ।
अहेरिव हि धर्मस्य पदं दुःखं गवेषितुम् ॥१९॥
19. yaścaturguṇasaṁpannaṁ dharmaṁ veda sa dharmavit ,
aheriva hi dharmasya padaṁ duḥkhaṁ gaveṣitum.
19. yaḥ caturguṇasampannam dharmam veda saḥ dharmavit
aheḥ iva hi dharmasya padam duḥkham gaveṣitum
19. yaḥ caturguṇasampannam dharmam veda saḥ dharmavit
hi dharmasya padam aheḥ iva duḥkham gaveṣitum
19. He who knows the natural law (dharma) endowed with four qualities is a knower of natural law (dharma). Indeed, it is difficult to find the track of natural law (dharma), like that of a snake.
यथा मृगस्य विद्धस्य मृगव्याधः पदं नयेत् ।
कक्षे रुधिरपातेन तथा धर्मपदं नयेत् ॥२०॥
20. yathā mṛgasya viddhasya mṛgavyādhaḥ padaṁ nayet ,
kakṣe rudhirapātena tathā dharmapadaṁ nayet.
20. yathā mṛgasya viddhasya mṛgavyādhaḥ padam nayet
kakṣe rudhirapātena tathā dharmapadam nayet
20. yathā mṛgavyādhaḥ viddhasya mṛgasya padam
rudhirapātena kakṣe nayet tathā dharmapadam nayet
20. Just as a hunter would trace the path of a wounded deer by the drops of blood in the thicket, so too should one trace the path of natural law (dharma).
एवं सद्भिर्विनीतेन पथा गन्तव्यमच्युत ।
राजर्षीणां वृत्तमेतदवगच्छ युधिष्ठिर ॥२१॥
21. evaṁ sadbhirvinītena pathā gantavyamacyuta ,
rājarṣīṇāṁ vṛttametadavagaccha yudhiṣṭhira.
21. evam sadbhiḥ vinītena pathā gantavyam acyuta
rājarṣīṇām vṛttam etat avagaccha yudhiṣṭhira
21. acyuta evam sadbhiḥ vinītena pathā gantavyam
yudhiṣṭhira etat rājarṣīṇām vṛttam avagaccha
21. O Unfailing One (Acyuta), thus should one follow the path that is trodden by the virtuous. O Yudhishthira, understand this conduct of the royal sages.