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महाभारतः       mahābhārataḥ - book-12, chapter-134

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भीष्म उवाच ।
अत्र गाथा ब्रह्मगीताः कीर्तयन्ति पुराविदः ।
येन मार्गेण राजानः कोशं संजनयन्ति च ॥१॥
1. bhīṣma uvāca ,
atra gāthā brahmagītāḥ kīrtayanti purāvidaḥ ,
yena mārgeṇa rājānaḥ kośaṁ saṁjanayanti ca.
1. Bhīṣmaḥ uvāca atra gāthāḥ brahmagītāḥ kīrtayanti
purāvidaḥ yena mārgeṇa rājānaḥ kośam saṃjanayanti ca
1. Bhīṣmaḥ uvāca atra purāvidaḥ gāthāḥ brahmagītāḥ
kīrtayanti yena mārgeṇa ca rājānaḥ kośam saṃjanayanti
1. Bhishma said: Here, those who know ancient traditions (purāvidaḥ) recite sacred verses (brahmagītāḥ) which describe the path by which kings gather their treasury.
न धनं यज्ञशीलानां हार्यं देवस्वमेव तत् ।
दस्यूनां निष्क्रियाणां च क्षत्रियो हर्तुमर्हति ॥२॥
2. na dhanaṁ yajñaśīlānāṁ hāryaṁ devasvameva tat ,
dasyūnāṁ niṣkriyāṇāṁ ca kṣatriyo hartumarhati.
2. na dhanam yajñaśīlānām hāryam devasvam eva tat
dasyūnām niṣkriyāṇām ca kṣatriyaḥ hartum arhati
2. yajñaśīlānām dhanam na hāryam,
tat devasvam eva; kṣatriyaḥ dasyūnām ca niṣkriyāṇām hartum arhati.
2. The wealth (dhana) of those who are devoted to ritual offerings (yajña) should not be seized, for it is indeed the property of the gods. However, a Kṣatriya is authorized to take the wealth of robbers and those who perform no righteous actions (niṣkriyāṇām).
इमाः प्रजाः क्षत्रियाणां रक्ष्याश्चाद्याश्च भारत ।
धनं हि क्षत्रियस्येह द्वितीयस्य न विद्यते ॥३॥
3. imāḥ prajāḥ kṣatriyāṇāṁ rakṣyāścādyāśca bhārata ,
dhanaṁ hi kṣatriyasyeha dvitīyasya na vidyate.
3. imāḥ prajāḥ kṣatriyāṇām rakṣyāḥ ca adyāḥ ca bhārata
dhanam hi kṣatriyasya iha dvitīyasya na vidyate
3. bhārata,
imāḥ prajāḥ kṣatriyāṇām rakṣyāḥ ca adyāḥ ca.
hi iha kṣatriyasya dvitīyasya dhanam na vidyate.
3. O Bhārata, these subjects are to be protected and maintained by Kṣatriyas. For indeed, a Kṣatriya in this world has no other wealth (dhana).
तदस्य स्याद्बलार्थं वा धनं यज्ञार्थमेव वा ।
अभोग्या ह्योषधीश्छित्त्वा भोग्या एव पचन्त्युत ॥४॥
4. tadasya syādbalārthaṁ vā dhanaṁ yajñārthameva vā ,
abhogyā hyoṣadhīśchittvā bhogyā eva pacantyuta.
4. tat asya syāt balārtham vā dhanam yajñārtham eva vā
abhogyāḥ hi oṣadhīḥ chittvā bhogyāḥ eva pacanti uta
4. tat asya dhanam balārtham vā yajñārtham eva vā syāt.
hi abhogyāḥ oṣadhīḥ chittvā bhogyāḥ eva uta pacanti.
4. Therefore, his wealth (dhana) should be either for strength (bala) or for the sake of ritual offerings (yajña). Indeed, after cutting unusable herbs, people only prepare those that are useful (or edible).
यो वै न देवान्न पितॄन्न मर्त्यान्हविषार्चति ।
आनन्तिकां तां धनितामाहुर्वेदविदो जनाः ॥५॥
5. yo vai na devānna pitṝnna martyānhaviṣārcati ,
ānantikāṁ tāṁ dhanitāmāhurvedavido janāḥ.
5. yaḥ vai na devān na pitṝn na martyān haviṣā arcati
ānantikām tām dhanitām āhuḥ vedavidaḥ janāḥ
5. yaḥ vai devān na,
pitṝn na,
martyān na haviṣā arcati,
vedavidaḥ janāḥ tām dhanitām ānantikām āhuḥ.
5. The knowers of the Vedas declare that the prosperity (dhana) of one who certainly worships neither gods, ancestors, nor mortals with an oblation (haviṣā), leads to an endless (and unfavorable) state (ānantikām).
हरेत्तद्द्रविणं राजन्धार्मिकः पृथिवीपतिः ।
न हि तत्प्रीणयेल्लोकान्न कोशं तद्विधं नृपः ॥६॥
6. harettaddraviṇaṁ rājandhārmikaḥ pṛthivīpatiḥ ,
na hi tatprīṇayellokānna kośaṁ tadvidhaṁ nṛpaḥ.
6. hareta tat draviṇam rājan dhārmikaḥ pṛthivīpatiḥ
na hi tat prīṇayet lokān na kośam tadvidham nṛpaḥ
6. rājan,
dhārmikaḥ pṛthivīpatiḥ tat draviṇam haret hi tat lokān na prīṇayet nṛpaḥ tadvidham kośam na [dadhīta]
6. O king, a ruler who adheres to natural law (dharma) should confiscate wealth that does not satisfy the people, for such wealth would not please them. Nor should a king possess a treasury (kośa) of that kind.
असाधुभ्यो निरादाय साधुभ्यो यः प्रयच्छति ।
आत्मानं संक्रमं कृत्वा मन्ये धर्मविदेव सः ॥७॥
7. asādhubhyo nirādāya sādhubhyo yaḥ prayacchati ,
ātmānaṁ saṁkramaṁ kṛtvā manye dharmavideva saḥ.
7. asādhubhyaḥ nirādāya sādhubhyaḥ yaḥ prayacchati
ātmānam saṃkramam kṛtvā manye dharmavit eva saḥ
7. yaḥ asādhubhyaḥ nirādāya sādhubhyaḥ prayacchati,
[saḥ] ātmānam saṃkramam kṛtvā,
manye saḥ dharmavit eva.
7. The one who, having taken from the unrighteous, gives to the righteous, making himself a channel (saṃkrama) – I believe he is indeed a knower of natural law (dharma).
औद्भिज्जा जन्तवः केचिद्युक्तवाचो यथा तथा ।
अनिष्टतः संभवन्ति तथायज्ञः प्रतायते ॥८॥
8. audbhijjā jantavaḥ kecidyuktavāco yathā tathā ,
aniṣṭataḥ saṁbhavanti tathāyajñaḥ pratāyate.
8. audbhijjāḥ jantavaḥ kecit yukta-vācaḥ yathā tathā
aniṣṭataḥ saṃbhavanti tathā ayajñaḥ pratāyate
8. kecit jantavaḥ audbhijjāḥ (saṃbhavanti).
kecit yukta-vācaḥ [ca] yathā tathā aniṣṭataḥ saṃbhavanti.
tathā ayajñaḥ pratāyate.
8. Some creatures are plant-born (audbhijjāḥ jantavaḥ), while others, such as those with articulate speech (yukta-vācaḥ), arise in various ways (yathā tathā) from undesirable sources (aniṣṭataḥ). Similarly, the absence of ritual sacrifice (ayajña) spreads.
यथैव दंशमशकं यथा चाण्डपिपीलिकम् ।
सैव वृत्तिरयज्ञेषु तथा धर्मो विधीयते ॥९॥
9. yathaiva daṁśamaśakaṁ yathā cāṇḍapipīlikam ,
saiva vṛttirayajñeṣu tathā dharmo vidhīyate.
9. yathā eva daṃśa-maśakam yathā caṇḍa-pipīlikam
sā eva vṛttiḥ ayajñeṣu tathā dharmaḥ vidhīyate
9. yathā eva daṃśa-maśakam [asti],
yathā caṇḍa-pipīlikam [asti],
sā eva vṛttiḥ ayajñeṣu [asti].
tathā dharmaḥ vidhīyate.
9. Just as there are gnats and mosquitoes (daṁśa-maśaka), and just as there are fierce ants (caṇḍa-pipīlika), that same state of affairs (vṛtti) exists in non-sacrificial acts (ayajñeṣu). Similarly, natural law (dharma) is ordained.
यथा ह्यकस्माद्भवति भूमौ पांसुतृणोलपम् ।
तथैवेह भवेद्धर्मः सूक्ष्मः सूक्ष्मतरोऽपि च ॥१०॥
10. yathā hyakasmādbhavati bhūmau pāṁsutṛṇolapam ,
tathaiveha bhaveddharmaḥ sūkṣmaḥ sūkṣmataro'pi ca.
10. yathā hi akasmāt bhavati bhūmau pāṃsu-tṛṇa-olapam
tathā eva iha bhavet dharmaḥ sūkṣmaḥ sūkṣmataraḥ api ca
10. yathā hi akasmāt bhūmau pāṃsu-tṛṇa-olapam bhavati
tathā eva iha dharmaḥ sūkṣmaḥ sūkṣmataraḥ api ca bhavet
10. Just as dust, grass, and reeds suddenly appear on the earth, similarly, here (in this world), the intrinsic nature (dharma) can be subtle, and even subtler.