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महाभारतः       mahābhārataḥ - book-12, chapter-132

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भीष्म उवाच ।
अत्र कर्मान्तवचनं कीर्तयन्ति पुराविदः ।
प्रत्यक्षावेव धर्मार्थौ क्षत्रियस्य विजानतः ।
तत्र न व्यवधातव्यं परोक्षा धर्मयापना ॥१॥
1. bhīṣma uvāca ,
atra karmāntavacanaṁ kīrtayanti purāvidaḥ ,
pratyakṣāveva dharmārthau kṣatriyasya vijānataḥ ,
tatra na vyavadhātavyaṁ parokṣā dharmayāpanā.
1. bhīṣma uvāca atra karmāntavacanam
kīrtayanti purāvidaḥ pratyakṣau eva
dharmārthau kṣatriyasya vijānataḥ tatra na
vyavadhātavyam parokṣā dharmayāpanā
1. bhīṣma uvāca.
atra purāvidaḥ karmāntavacanam kīrtayanti.
vijānataḥ kṣatriyasya dharmārthau pratyakṣau eva [sthaḥ].
tatra parokṣā dharmayāpanā na vyavadhātavyam.
1. Bhishma said: Here, those learned in ancient lore (purāvidaḥ) declare a statement about the culmination of actions (karma). For a discerning warrior (kṣatriya), the principles of natural law (dharma) and material prosperity (artha) are indeed directly perceptible. Therefore, one should not allow indirect (parokṣā) means of upholding natural law (dharma) to obstruct (vyavadhātavyam) this direct pursuit.
अधर्मो धर्म इत्येतद्यथा वृकपदं तथा ।
धर्माधर्मफले जातु न ददर्शेह कश्चन ॥२॥
2. adharmo dharma ityetadyathā vṛkapadaṁ tathā ,
dharmādharmaphale jātu na dadarśeha kaścana.
2. adharmaḥ dharmaḥ iti etat yathā vṛkapadam tathā
dharmādharmaphale jātu na dadarśa iha kaścana
2. etat adharmaḥ dharmaḥ iti yathā vṛkapadam tathā.
iha kaścana jātu dharmādharmaphale na dadarśa.
2. The distinction between non-righteousness (adharma) and righteousness (dharma) is often as indistinct as identifying a wolf's track. Indeed, no one in this world has ever directly perceived the full fruits (phala) of righteous (dharma) and unrighteous (adharma) actions (karma).
बुभूषेद्बलवानेव सर्वं बलवतो वशे ।
श्रियं बलममात्यांश्च बलवानिह विन्दति ॥३॥
3. bubhūṣedbalavāneva sarvaṁ balavato vaśe ,
śriyaṁ balamamātyāṁśca balavāniha vindati.
3. bubhūṣet balavān eva sarvam balavataḥ vaśe
śriyam balam amātyān ca balavān iha vindati
3. balavān eva sarvam bubhūṣet balavataḥ vaśe (eva sarvam
bhavati) balavān iha śriyam balam amātyān ca vindati
3. Only a powerful person should seek to possess everything, for everything is under the control of the powerful. Indeed, the powerful person here obtains prosperity, strength, and ministers.
यो ह्यनाढ्यः स पतितस्तदुच्छिष्टं यदल्पकम् ।
बह्वपथ्यं बलवति न किंचित्त्रायते भयात् ॥४॥
4. yo hyanāḍhyaḥ sa patitastaducchiṣṭaṁ yadalpakam ,
bahvapathyaṁ balavati na kiṁcittrāyate bhayāt.
4. yaḥ hi anāḍhyaḥ saḥ patitaḥ tat ucchiṣṭam yat alpakām
| bahu apathyam balavati na kiṃcit trāyate bhayāt
4. hi yaḥ anāḍhyaḥ saḥ patitaḥ yat
alpakām (asti) tat ucchiṣṭam
(bhavati) balavati bahu apathyam
(api) भयात् kiṃcit na trāyate
4. Indeed, he who is without means is fallen; whatever little he possesses is considered worthless (leftovers). Many unsuitable things (or actions) cannot protect a powerful person even slightly from fear.
उभौ सत्याधिकारौ तौ त्रायेते महतो भयात् ।
अति धर्माद्बलं मन्ये बलाद्धर्मः प्रवर्तते ॥५॥
5. ubhau satyādhikārau tau trāyete mahato bhayāt ,
ati dharmādbalaṁ manye balāddharmaḥ pravartate.
5. ubhau satyādhikārau tau trāyete mahataḥ bhayāt |
ati dharmāt balam manye balāt dharmaḥ pravartate
5. satyādhikārau ubhau tau mahataḥ bhayāt trāyete (aham)
dharmāt ati balam manye balāt dharmaḥ pravartate
5. Both of them, possessing legitimate authority, protect from great fear. I consider strength (bala) to be superior to (natural law) (dharma), for (natural law) (dharma) originates from strength.
बले प्रतिष्ठितो धर्मो धरण्यामिव जङ्गमः ।
धूमो वायोरिव वशं बलं धर्मोऽनुवर्तते ॥६॥
6. bale pratiṣṭhito dharmo dharaṇyāmiva jaṅgamaḥ ,
dhūmo vāyoriva vaśaṁ balaṁ dharmo'nuvartate.
6. bale pratiṣṭhitaḥ dharmaḥ dharaṇyām iva jaṅgamaḥ
| dhūmaḥ vāyoḥ iva vaśam balam dharmaḥ anuvartate
6. dharmaḥ bale pratiṣṭhitaḥ (asti),
jaṅgamaḥ dharaṇyām iva (asti) dharmaḥ balam anuvartate,
dhūmaḥ vāyoḥ vaśam iva (anuvartate)
6. (Natural law) (dharma) is established in strength, just as a moving creature (jaṅgama) is established on the earth. (Natural law) (dharma) conforms to strength, just as smoke (is under) the sway of the wind.
अनीश्वरे बलं धर्मो द्रुमं वल्लीव संश्रिता ।
वश्यो बलवतां धर्मः सुखं भोगवतामिव ।
नास्त्यसाध्यं बलवतां सर्वं बलवतां शुचि ॥७॥
7. anīśvare balaṁ dharmo drumaṁ vallīva saṁśritā ,
vaśyo balavatāṁ dharmaḥ sukhaṁ bhogavatāmiva ,
nāstyasādhyaṁ balavatāṁ sarvaṁ balavatāṁ śuci.
7. aniśvare balam dharmaḥ drumam vallī
iva saṃśritā | vaśyaḥ balavatāṃ dharmaḥ
sukham bhogavatām iva | na asti
asādhyam balavatāṃ sarvam balavatāṃ śuci
7. dharmaḥ aniśvare balam drumam vallī iva saṃśritā balavatām dharmaḥ bhogavatām sukham iva vaśyaḥ balavatām asādhyam na asti,
balavatām sarvam śuci
7. Natural law (dharma) among the powerless depends on strength, just as a creeper relies on a tree. Natural law (dharma) is subservient to the strong, just as happiness is to those who indulge in pleasures. Nothing is impossible for the strong; everything is considered proper for them.
दुराचारः क्षीणबलः परिमाणं नियच्छति ।
अथ तस्मादुद्विजते सर्वो लोको वृकादिव ॥८॥
8. durācāraḥ kṣīṇabalaḥ parimāṇaṁ niyacchati ,
atha tasmādudvijate sarvo loko vṛkādiva.
8. durācāraḥ kṣīṇabalaḥ parimāṇam niyacchati |
atha tasmāt udvijate sarvaḥ lokaḥ vṛkāt iva
8. durācāraḥ kṣīṇabalaḥ parimāṇam niyacchati
atha sarvaḥ lokaḥ tasmāt vṛkāt iva udvijate
8. A wicked person whose strength has diminished tries to impose limits. Consequently, everyone shrinks away from him as if from a wolf.
अपध्वस्तो ह्यवमतो दुःखं जीवति जीवितम् ।
जीवितं यदवक्षिप्तं यथैव मरणं तथा ॥९॥
9. apadhvasto hyavamato duḥkhaṁ jīvati jīvitam ,
jīvitaṁ yadavakṣiptaṁ yathaiva maraṇaṁ tathā.
9. apadhvastaḥ hi avamataḥ duḥkham jīvati jīvitam
| jīvitam yat avakṣiptam yathā eva maraṇam tathā
9. hi apadhvastaḥ avamataḥ दुःखं जीवितं जीवति यत् जीवितं अवक्षिप्तं,
तथा एव मरणं यथा
9. Indeed, a person who is disgraced and despised lives a miserable life. A life that is rejected or scorned is exactly like death.
यदेनमाहुः पापेन चारित्रेण विनिक्षतम् ।
स भृशं तप्यतेऽनेन वाक्शल्येन परिक्षतः ॥१०॥
10. yadenamāhuḥ pāpena cāritreṇa vinikṣatam ,
sa bhṛśaṁ tapyate'nena vākśalyena parikṣataḥ.
10. yat enam āhuḥ pāpena cāritreṇa vinikṣatam |
saḥ bhṛśam tapyate anena vākśalyena parikṣataḥ
10. yat āhuḥ enam pāpena cāritreṇa vinikṣatam
saḥ parikṣataḥ अनेन वाक्शल्येन भृशम् तप्यते
10. When people declare him ruined by his wicked character, he, being deeply wounded, is greatly tormented by this verbal arrow.
अत्रैतदाहुराचार्याः पापस्य परिमोक्षणे ।
त्रयीं विद्यां निषेवेत तथोपासीत स द्विजान् ॥११॥
11. atraitadāhurācāryāḥ pāpasya parimokṣaṇe ,
trayīṁ vidyāṁ niṣeveta tathopāsīta sa dvijān.
11. atra etat āhuḥ ācāryāḥ pāpasya parimokṣaṇe
trayīm vidyām niṣeveta tathā upāsīta saḥ dvijān
11. ācāryāḥ atra etat āhuḥ pāpasya parimokṣaṇe saḥ
trayīm vidyām niṣeveta tathā dvijān upāsīta
11. Here, the preceptors declare that for release from sin, one should diligently practice the three Vedas (trayīm vidyām) and likewise serve the twice-born (dvijān).
प्रसादयेन्मधुरया वाचाप्यथ च कर्मणा ।
महामनाश्चैव भवेद्विवहेच्च महाकुले ॥१२॥
12. prasādayenmadhurayā vācāpyatha ca karmaṇā ,
mahāmanāścaiva bhavedvivahecca mahākule.
12. prasādayet madhurayā vācā api atha ca karmaṇā
mahāmanāḥ ca eva bhavet vivahet ca mahākule
12. madhurayā vācā api atha ca karmaṇā prasādayet
ca eva mahāmanāḥ bhavet ca mahākule vivahet
12. One should conciliate with sweet speech and also by one's actions (karma). Furthermore, one should be high-minded and marry into a noble family.
इत्यस्मीति वदेदेवं परेषां कीर्तयन्गुणान् ।
जपेदुदकशीलः स्यात्पेशलो नातिजल्पनः ॥१३॥
13. ityasmīti vadedevaṁ pareṣāṁ kīrtayanguṇān ,
japedudakaśīlaḥ syātpeśalo nātijalpanaḥ.
13. iti asmi iti vadet evam pareṣām kīrtayan guṇān
japet udakaśīlaḥ syāt peśalaḥ na atijalpanaḥ
13. evam pareṣām guṇān kīrtayan iti asmi iti vadet
japet udakaśīlaḥ syāt peśalaḥ na atijalpanaḥ
13. One should always speak humbly, saying 'I am thus', while praising the virtues of others. One should also practice silent recitation (japa), maintain purity (by being udakaśīlaḥ), be amiable, and not be excessively talkative.
ब्रह्मक्षत्रं संप्रविशेद्बहु कृत्वा सुदुष्करम् ।
उच्यमानोऽपि लोकेन बहु तत्तदचिन्तयन् ॥१४॥
14. brahmakṣatraṁ saṁpraviśedbahu kṛtvā suduṣkaram ,
ucyamāno'pi lokena bahu tattadacintayan.
14. brahmakṣatram saṃpraviśet bahu kṛtvā sudurṣkaram
ucyamānaḥ api lokena bahu tat tat acintayan
14. bahu sudurṣkaram kṛtvā brahmakṣatram saṃpraviśet
lokena bahu tat tat ucyamānaḥ api acintayan
14. One should associate with the Brahman and Kshatriya classes, having performed many extremely difficult (tasks). Even if criticized much by people for various deeds, one should disregard it.
अपापो ह्येवमाचारः क्षिप्रं बहुमतो भवेत् ।
सुखं वित्तं च भुञ्जीत वृत्तेनैतेन गोपयेत् ।
लोके च लभते पूजां परत्र च महत्फलम् ॥१५॥
15. apāpo hyevamācāraḥ kṣipraṁ bahumato bhavet ,
sukhaṁ vittaṁ ca bhuñjīta vṛttenaitena gopayet ,
loke ca labhate pūjāṁ paratra ca mahatphalam.
15. apāpaḥ hi evam ācāraḥ kṣipram bahumataḥ
bhavet sukham vittam ca bhuñjīta
vṛttena etena gopayet loke ca
labhate pūjām paratra ca mahat phalam
15. evam ācāraḥ apāpaḥ hi kṣipram bahumataḥ
bhavet sukham vittam ca etena
vṛttena bhuñjīta gopayet loke ca
pūjām labhate paratra ca mahat phalam
15. Such a sinless person, whose conduct is of this nature, quickly becomes highly esteemed. He should enjoy happiness and wealth, protecting them through this very conduct. In this world, he gains honor, and in the next, a great reward.