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महाभारतः       mahābhārataḥ - book-12, chapter-152

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युधिष्ठिर उवाच ।
पापस्य यदधिष्ठानं यतः पापं प्रवर्तते ।
एतदिच्छाम्यहं ज्ञातुं तत्त्वेन भरतर्षभ ॥१॥
1. yudhiṣṭhira uvāca ,
pāpasya yadadhiṣṭhānaṁ yataḥ pāpaṁ pravartate ,
etadicchāmyahaṁ jñātuṁ tattvena bharatarṣabha.
1. yudhiṣṭhiraḥ uvāca pāpasya yat adhiṣṭhānam yataḥ pāpam
pravartate etat icchāmi aham jñātum tattvena bharatarṣabha
1. yudhiṣṭhiraḥ uvāca bharatarṣabha pāpasya yat adhiṣṭhānam
yataḥ pāpam pravartate etat aham tattvena jñātum icchāmi
1. Yudhiṣṭhira said: 'O best of Bharatas, I wish to truly know this: what is the basis of sin, and from where does sin originate?'
भीष्म उवाच ।
पापस्य यदधिष्ठानं तच्छृणुष्व नराधिप ।
एको लोभो महाग्राहो लोभात्पापं प्रवर्तते ॥२॥
2. bhīṣma uvāca ,
pāpasya yadadhiṣṭhānaṁ tacchṛṇuṣva narādhipa ,
eko lobho mahāgrāho lobhātpāpaṁ pravartate.
2. bhīṣmaḥ uvāca pāpasya yat adhiṣṭhānam tat śṛṇuṣva
narādhipa ekaḥ lobhaḥ mahāgrāhaḥ lobhāt pāpam pravartate
2. bhīṣmaḥ uvāca narādhipa pāpasya yat adhiṣṭhānam tat
śṛṇuṣva ekaḥ lobhaḥ mahāgrāhaḥ lobhāt pāpam pravartate
2. Bhīṣma said: 'O king of men, listen to what is the basis of sin. Greed is the sole great monster; from greed, sin originates.'
अतः पापमधर्मश्च तथा दुःखमनुत्तमम् ।
निकृत्या मूलमेतद्धि येन पापकृतो जनाः ॥३॥
3. ataḥ pāpamadharmaśca tathā duḥkhamanuttamam ,
nikṛtyā mūlametaddhi yena pāpakṛto janāḥ.
3. ataḥ pāpam adharmaḥ ca tathā duḥkham anuttamam
nikṛtyā mūlam etat hi yena pāpakṛtaḥ janāḥ
3. ataḥ nikṛtyā pāpam ca adharmaḥ tathā anuttamam
duḥkham etat mūlam hi yena janāḥ pāpakṛtaḥ
3. Therefore, through deceit, sin, unrighteousness (adharma), and also immense suffering find their root; it is by this that people become doers of sin.
लोभात्क्रोधः प्रभवति लोभात्कामः प्रवर्तते ।
लोभान्मोहश्च माया च मानस्तम्भः परासुता ॥४॥
4. lobhātkrodhaḥ prabhavati lobhātkāmaḥ pravartate ,
lobhānmohaśca māyā ca mānastambhaḥ parāsutā.
4. lobhāt krodhaḥ prabhavati lobhāt kāmaḥ pravartate
lobhāt mohaḥ ca māyā ca mānastambhaḥ parāsutā
4. lobhāt krodhaḥ prabhavati lobhāt kāmaḥ pravartate
lobhāt mohaḥ ca māyā ca mānastambhaḥ parāsutā
4. From greed arises anger; from greed arises desire (kāma). From greed also come delusion, illusion (māyā), haughtiness, and reckless disregard for life.
अक्षमा ह्रीपरित्यागः श्रीनाशो धर्मसंक्षयः ।
अभिध्याप्रज्ञता चैव सर्वं लोभात्प्रवर्तते ॥५॥
5. akṣamā hrīparityāgaḥ śrīnāśo dharmasaṁkṣayaḥ ,
abhidhyāprajñatā caiva sarvaṁ lobhātpravartate.
5. akṣamā hrīparityāgaḥ śrīnāśaḥ dharmasaṃkṣayaḥ
abhidhyāprajñatā ca eva sarvam lobhāt pravartate
5. akṣamā hrīparityāgaḥ śrīnāśaḥ dharmasaṃkṣayaḥ
abhidhyāprajñatā ca eva sarvam lobhāt pravartate
5. Intolerance, abandonment of modesty (hrī), destruction of prosperity, destruction of natural law (dharma), and indeed covetousness and lack of wisdom - all these originate from greed.
अन्यायश्चावितर्कश्च विकर्मसु च याः क्रियाः ।
कूटविद्यादयश्चैव रूपैश्वर्यमदस्तथा ॥६॥
6. anyāyaścāvitarkaśca vikarmasu ca yāḥ kriyāḥ ,
kūṭavidyādayaścaiva rūpaiśvaryamadastathā.
6. anyāyaḥ ca avitarkaḥ ca vikarmasu ca yāḥ kriyāḥ
kūṭavidyādayaḥ ca eva rūpaiśvaryamadaḥ tathā
6. anyāyaḥ ca avitarkaḥ ca yāḥ vikarmasu kriyāḥ ca
kūṭavidyādayaḥ ca eva rūpaiśvaryamadaḥ tathā
6. Injustice, lack of deliberation, and all those actions (karma) which are wrongful; likewise, deceptive sciences and the like, and also the intoxication of beauty and wealth.
सर्वभूतेष्वविश्वासः सर्वभूतेष्वनार्जवम् ।
सर्वभूतेष्वभिद्रोहः सर्वभूतेष्वयुक्तता ।
हरणं परवित्तानां परदाराभिमर्शनम् ॥७॥
7. sarvabhūteṣvaviśvāsaḥ sarvabhūteṣvanārjavam ,
sarvabhūteṣvabhidrohaḥ sarvabhūteṣvayuktatā ,
haraṇaṁ paravittānāṁ paradārābhimarśanam.
7. sarvabhūteṣu aviśvāsaḥ sarvabhūteṣu
anārjavam sarvabhūteṣu abhidrohaḥ
sarvabhūteṣu ayuktatā haraṇam
paravittānām paradārābhimarśanam
7. sarvabhūteṣu aviśvāsaḥ sarvabhūteṣu
anārjavam sarvabhūteṣu abhidrohaḥ
sarvabhūteṣu ayuktatā haraṇam
paravittānām paradārābhimarśanam
7. Distrust towards all creatures, insincerity towards all creatures, hostility towards all creatures, and impropriety towards all creatures; also, the seizure of others' wealth and the molestation of others' wives.
वाग्वेगो मानसो वेगो निन्दावेगस्तथैव च ।
उपस्थोदरयोर्वेगो मृत्युवेगश्च दारुणः ॥८॥
8. vāgvego mānaso vego nindāvegastathaiva ca ,
upasthodarayorvego mṛtyuvegaśca dāruṇaḥ.
8. vākvegaḥ mānasaḥ vegaḥ nindāvegaḥ tathā eva
ca upasthodarayoh vegaḥ mṛtyuvegaḥ ca dāruṇaḥ
8. vākvegaḥ mānasaḥ vegaḥ nindāvegaḥ tathā eva
ca upasthodarayoh vegaḥ mṛtyuvegaḥ ca dāruṇaḥ
8. The impulses of speech, the mental impulse, and similarly the impulse to criticize; also, the impulses of the genitals and the belly, and the terrible impulse of death.
ईर्ष्यावेगश्च बलवान्मिथ्यावेगश्च दुस्त्यजः ।
रसवेगश्च दुर्वारः श्रोत्रवेगश्च दुःसहः ॥९॥
9. īrṣyāvegaśca balavānmithyāvegaśca dustyajaḥ ,
rasavegaśca durvāraḥ śrotravegaśca duḥsahaḥ.
9. īrṣyāvegaḥ ca balavān mithyāvegaḥ ca dustyajaḥ
rasavegaḥ ca durvāraḥ śrotravegaḥ ca dussahaḥ
9. īrṣyāvegaḥ ca balavān mithyāvegaḥ ca dustyajaḥ
rasavegaḥ ca durvāraḥ śrotravegaḥ ca dussahaḥ
9. The impulse of envy is powerful, and the impulse of falsehood is difficult to relinquish. The impulse of taste (for pleasures) is hard to resist, and the impulse of hearing (sounds) is difficult to tolerate.
कुत्सा विकत्था मात्सर्यं पापं दुष्करकारिता ।
साहसानां च सर्वेषामकार्याणां क्रियास्तथा ॥१०॥
10. kutsā vikatthā mātsaryaṁ pāpaṁ duṣkarakāritā ,
sāhasānāṁ ca sarveṣāmakāryāṇāṁ kriyāstathā.
10. kutsā vikatthā mātsaryam pāpam duṣkarakāritā
sāhasānām ca sarveṣām akāryāṇām kriyāḥ tathā
10. kutsā vikatthā mātsaryam pāpam duṣkarakāritā
sāhasānām ca sarveṣām akāryāṇām kriyāḥ tathā
10. Contempt, boasting, envy, sin, and the commission of difficult wicked deeds. Likewise, the performance of all audacious and improper actions.
जातौ बाल्येऽथ कौमारे यौवने चापि मानवः ।
न संत्यजत्यात्मकर्म यन्न जीर्यति जीर्यतः ॥११॥
11. jātau bālye'tha kaumāre yauvane cāpi mānavaḥ ,
na saṁtyajatyātmakarma yanna jīryati jīryataḥ.
11. jātau bālye atha kaumāre yauvane ca api mānavaḥ
na saṃtyajati ātmakarma yat na jīryati jīryataḥ
11. mānavaḥ jātau bālye atha kaumāre yauvane ca api
ātmakarma na saṃtyajati yat jīryataḥ na jīryati
11. A human being, whether in birth, childhood, adolescence, or youth, does not abandon the actions of their true self (ātman) which do not decay, even as the individual themselves decays.
यो न पूरयितुं शक्यो लोभः प्राप्त्या कुरूद्वह ।
नित्यं गम्भीरतोयाभिरापगाभिरिवोदधिः ।
न प्रहृष्यति लाभैर्यो यश्च कामैर्न तृप्यति ॥१२॥
12. yo na pūrayituṁ śakyo lobhaḥ prāptyā kurūdvaha ,
nityaṁ gambhīratoyābhirāpagābhirivodadhiḥ ,
na prahṛṣyati lābhairyo yaśca kāmairna tṛpyati.
12. yaḥ na pūrayitum śakyaḥ lobhaḥ prāptyā
kurūdvaha nityam gambhīratoyābhiḥ
āpagābhiḥ iva udadhiḥ na prahṛṣyati
lābhaiḥ yaḥ ca kāmaiḥ na tṛpyati
12. kurūdvaha,
lobhaḥ yaḥ prāptyā na pūrayitum śakyaḥ,
udadhiḥ iva nityam gambhīratoyābhiḥ āpagābhiḥ.
ca yaḥ lābhaiḥ na prahṛṣyati kāmaiḥ na tṛpyati
12. O scion of Kuru, greed is that which cannot be filled by acquisitions, just as the ocean is never filled by perpetually deep-watered rivers. And one who possesses this (greed) is neither delighted by gains nor satisfied by desires.
यो न देवैर्न गन्धर्वैर्नासुरैर्न महोरगैः ।
ज्ञायते नृप तत्त्वेन सर्वैर्भूतगणैस्तथा ।
स लोभः सह मोहेन विजेतव्यो जितात्मना ॥१३॥
13. yo na devairna gandharvairnāsurairna mahoragaiḥ ,
jñāyate nṛpa tattvena sarvairbhūtagaṇaistathā ,
sa lobhaḥ saha mohena vijetavyo jitātmanā.
13. yaḥ na devaiḥ na gandharvaiḥ na asuraiḥ
na mahoragaiḥ jñāyate nṛpa tattvena
sarvaiḥ bhūtagaṇaiḥ tathā saḥ
lobhaḥ saha mohena vijetavyaḥ jitātmanā
13. nṛpa,
yaḥ lobhaḥ devaiḥ na,
gandharvaiḥ na,
asuraiḥ na,
mahoragaiḥ na,
tathā sarvaiḥ bhūtagaṇaiḥ tattvena na jñāyate— saḥ lobhaḥ mohena saha jitātmanā vijetavyaḥ
13. O King, that (greed) which is not truly known (in its essence) by gods, nor by Gandharvas, nor by Asuras, nor by great serpents, nor indeed by all hosts of beings - that greed, along with delusion, must be conquered by one who has subdued their self (ātman).
दम्भो द्रोहश्च निन्दा च पैशुन्यं मत्सरस्तथा ।
भवन्त्येतानि कौरव्य लुब्धानामकृतात्मनाम् ॥१४॥
14. dambho drohaśca nindā ca paiśunyaṁ matsarastathā ,
bhavantyetāni kauravya lubdhānāmakṛtātmanām.
14. dambhaḥ drohaḥ ca nindā ca paiśunyam matsaraḥ
tathā bhavanti etāni kauravya lubdhānām akṛtātmanām
14. kauravya,
dambhaḥ ca drohaḥ ca nindā ca paiśunyam tathā matsaraḥ etāni lubdhānām akṛtātmanām bhavanti
14. O scion of Kuru (Kauravya), these qualities - hypocrisy, malice, slander, backbiting, and envy - arise in those who are greedy and whose selves (ātman) are undisciplined.
सुमहान्त्यपि शास्त्राणि धारयन्ति बहुश्रुताः ।
छेत्तारः संशयानां च क्लिश्यन्तीहाल्पबुद्धयः ॥१५॥
15. sumahāntyapi śāstrāṇi dhārayanti bahuśrutāḥ ,
chettāraḥ saṁśayānāṁ ca kliśyantīhālpabuddhayaḥ.
15. sumahānti api śāstrāṇi dhārayanti bahuśrutāḥ
chettāraḥ saṃśayānām ca kliśyanti iha alpabuddhayaḥ
15. bahuśrutāḥ sumahānti api śāstrāṇi dhārayanti ca
saṃśayānām chettāraḥ iha alpabuddhayaḥ kliśyanti
15. Highly learned individuals (bahuśrutāḥ), even those who master vast scriptures (śāstrāṇi), are the dispellers of doubts. In contrast, those of small intellect (alpabuddhayaḥ) suffer here.
द्वेषक्रोधप्रसक्ताश्च शिष्टाचारबहिष्कृताः ।
अन्तःक्षुरा वाङ्मधुराः कूपाश्छन्नास्तृणैरिव ।
धर्मवैतंसिकाः क्षुद्रा मुष्णन्ति ध्वजिनो जगत् ॥१६॥
16. dveṣakrodhaprasaktāśca śiṣṭācārabahiṣkṛtāḥ ,
antaḥkṣurā vāṅmadhurāḥ kūpāśchannāstṛṇairiva ,
dharmavaitaṁsikāḥ kṣudrā muṣṇanti dhvajino jagat.
16. dveṣakrodhaprasaktāḥ ca śiṣṭācārabahiṣkṛtāḥ
antaḥkṣurāḥ vāk madhurāḥ kūpāḥ
channāḥ tṛṇaiḥ iva dharmavaitaṃsikāḥ
kṣudrāḥ muṣṇanti dhvajinaḥ jagat
16. dveṣakrodhaprasaktāḥ ca śiṣṭācārabahiṣkṛtāḥ
antaḥkṣurāḥ vāk madhurāḥ tṛṇaiḥ
channāḥ kūpāḥ iva dharmavaitaṃsikāḥ
kṣudrāḥ dhvajinaḥ jagat muṣṇanti
16. Those who are engrossed in hatred and anger (dveṣakrodhaprasaktāḥ), excluded from good conduct (śiṣṭācārabahiṣkṛtāḥ), with daggers hidden within (antaḥkṣurāḥ) but sweet-tongued (vāṅmadhurāḥ), are like wells covered with grass. Such wretched (kṣudrāḥ) hypocrites (dharmavaitaṃsikāḥ) who bear false banners (dhvajinaḥ) plunder the world (jagat).
कुर्वते च बहून्मार्गांस्तांस्तान्हेतुबलाश्रिताः ।
सर्वं मार्गं विलुम्पन्ति लोभाज्ञानेषु निष्ठिताः ॥१७॥
17. kurvate ca bahūnmārgāṁstāṁstānhetubalāśritāḥ ,
sarvaṁ mārgaṁ vilumpanti lobhājñāneṣu niṣṭhitāḥ.
17. kurvate ca bahūn mārgān tān tān hetubalāśritāḥ
sarvam mārgam vilumpanti lobhājñāneṣu niṣṭhitāḥ
17. hetubalāśritāḥ ca tān tān bahūn mārgān kurvate
sarvam mārgam lobhājñāneṣu niṣṭhitāḥ vilumpanti
17. Supported by the strength of arguments (hetubalāśritāḥ), they create many such paths. Yet, those established in greed and ignorance (lobhājñāneṣu niṣṭhitāḥ) plunder every path.
धर्मस्याह्रियमाणस्य लोभग्रस्तैर्दुरात्मभिः ।
या या विक्रियते संस्था ततः साभिप्रपद्यते ॥१८॥
18. dharmasyāhriyamāṇasya lobhagrastairdurātmabhiḥ ,
yā yā vikriyate saṁsthā tataḥ sābhiprapadyate.
18. dharmasya āhriyamāṇasya lobhagrastaiḥ durātmabhiḥ
yā yā vikriyate saṃsthā tataḥ sā abhiprapadyate
18. lobhagrastaiḥ durātmabhiḥ āhriyamāṇasya dharmasya
yā yā saṃsthā vikriyate tataḥ sā abhiprapadyate
18. When the natural law (dharma) is being plundered by evil-minded individuals (durātma bhiḥ) gripped by greed (lobhagrastaiḥ), whatever institution (saṃsthā) is thus corrupted, it then becomes subject to those very ones.
दर्पः क्रोधो मदः स्वप्नो हर्षः शोकोऽतिमानिता ।
तत एव हि कौरव्य दृश्यन्ते लुब्धबुद्धिषु ।
एतानशिष्टान्बुध्यस्व नित्यं लोभसमन्वितान् ॥१९॥
19. darpaḥ krodho madaḥ svapno harṣaḥ śoko'timānitā ,
tata eva hi kauravya dṛśyante lubdhabuddhiṣu ,
etānaśiṣṭānbudhyasva nityaṁ lobhasamanvitān.
19. darpaḥ krodhaḥ madaḥ svapnaḥ harṣaḥ
śokaḥ atimānitā | tataḥ eva hi kauravya
dṛśyante lubdhabuddhiṣu | etān
aśiṣṭān budhyasva nityam lobhasamanvitān
19. kauravya darpaḥ krodhaḥ madaḥ svapnaḥ
harṣaḥ śokaḥ atimānitā hi tataḥ
eva lubdhabuddhiṣu dṛśyante etān
aśiṣṭān nityam lobhasamanvitān budhyasva
19. Arrogance, anger, intoxication, heedlessness, excessive joy, sorrow, and extreme pride - these, O scion of Kuru, are indeed observed in those whose minds are deluded by greed. Understand that these uncivilized qualities are always accompanied by greed.
शिष्टांस्तु परिपृच्छेथा यान्वक्ष्यामि शुचिव्रतान् ।
येषु वृत्तिभयं नास्ति परलोकभयं न च ॥२०॥
20. śiṣṭāṁstu paripṛcchethā yānvakṣyāmi śucivratān ,
yeṣu vṛttibhayaṁ nāsti paralokabhayaṁ na ca.
20. śiṣṭān tu paripṛcchethā yān vakṣyāmi śucivratān
| yeṣu vṛttibhayam na asti paralokabhayam na ca
20. tu śiṣṭān śucivratān yān vakṣyāmi paripṛcchethā
yeṣu vṛttibhayam na asti ca paralokabhayam na
20. But you should consult those disciplined and pure-vowed individuals whom I will describe - those who have no fear concerning their livelihood, nor any fear regarding the afterlife.
नामिषेषु प्रसङ्गोऽस्ति न प्रियेष्वप्रियेषु च ।
शिष्टाचारः प्रियो येषु दमो येषु प्रतिष्ठितः ॥२१॥
21. nāmiṣeṣu prasaṅgo'sti na priyeṣvapriyeṣu ca ,
śiṣṭācāraḥ priyo yeṣu damo yeṣu pratiṣṭhitaḥ.
21. na āmiṣeṣu prasaṅgaḥ asti na priyeṣu apriyeṣu ca
| śiṣṭācāraḥ priyaḥ yeṣu damaḥ yeṣu pratiṣṭhitaḥ
21. āmiṣeṣu prasaṅgaḥ na asti priyeṣu ca apriyeṣu na yeṣu śiṣṭācāraḥ priyaḥ asti,
yeṣu ca damaḥ pratiṣṭhitaḥ
21. They have no attachment to sensual pleasures, nor to dear ones, nor to unpleasant ones. In them, virtuous conduct is cherished, and self-control (dama) is firmly established.
सुखं दुःखं परं येषां सत्यं येषां परायणम् ।
दातारो न गृहीतारो दयावन्तस्तथैव च ॥२२॥
22. sukhaṁ duḥkhaṁ paraṁ yeṣāṁ satyaṁ yeṣāṁ parāyaṇam ,
dātāro na gṛhītāro dayāvantastathaiva ca.
22. sukham duḥkham param yeṣām satyam yeṣām parāyaṇam
| dātāraḥ na gṛhītāraḥ dayāvantaḥ tathā eva ca
22. yeṣām sukham duḥkham param yeṣām satyam parāyaṇam
dātāraḥ na gṛhītāraḥ ca tathā eva dayāvantaḥ
22. Happiness and sorrow are transcended by them; truth is their ultimate refuge. They are givers, not takers, and likewise, they are compassionate.
पितृदेवातिथेयाश्च नित्योद्युक्तास्तथैव च ।
सर्वोपकारिणो धीराः सर्वधर्मानुपालकाः ॥२३॥
23. pitṛdevātitheyāśca nityodyuktāstathaiva ca ,
sarvopakāriṇo dhīrāḥ sarvadharmānupālakāḥ.
23. pitṛdeva-atitheyāḥ ca nitya-udyuktāḥ tathā eva ca
sarva-upakāriṇaḥ dhīrāḥ sarva-dharma-anupālakāḥ
23. pitṛdeva-atitheyāḥ ca nitya-udyuktāḥ tathā eva ca
sarva-upakāriṇaḥ dhīrāḥ sarva-dharma-anupālakāḥ
23. They are always diligent in their duties towards ancestors, gods, and guests. They are benevolent to all, steadfast, and upholders of all natural laws (dharma).
सर्वभूतहिताश्चैव सर्वदेयाश्च भारत ।
न ते चालयितुं शक्या धर्मव्यापारपारगाः ॥२४॥
24. sarvabhūtahitāścaiva sarvadeyāśca bhārata ,
na te cālayituṁ śakyā dharmavyāpārapāragāḥ.
24. sarva-bhūta-hitāḥ ca eva sarva-deyāḥ ca bhārata
na te cālayitum śakyāḥ dharma-vyāpāra-pāragāḥ
24. sarva-bhūta-hitāḥ ca eva sarva-deyāḥ ca bhārata
na te cālayitum śakyāḥ dharma-vyāpāra-pāragāḥ
24. And indeed, O Bhārata, they are beneficial to all beings and are generous in giving everything that should be given. Those who have mastered virtuous actions (dharma) cannot be swayed.
न तेषां भिद्यते वृत्तं यत्पुरा साधुभिः कृतम् ।
न त्रासिनो न चपला न रौद्राः सत्पथे स्थिताः ॥२५॥
25. na teṣāṁ bhidyate vṛttaṁ yatpurā sādhubhiḥ kṛtam ,
na trāsino na capalā na raudrāḥ satpathe sthitāḥ.
25. na teṣām bhidyate vṛttam yat purā sādhubhiḥ kṛtam
na trāsinaḥ na capalāḥ na raudrāḥ sat-pathe sthitāḥ
25. teṣām vṛttam na bhidyate yat purā sādhubhiḥ kṛtam
na trāsinaḥ na capalāḥ na raudrāḥ sat-pathe sthitāḥ
25. Their conduct, which was established by virtuous persons (sādhus) in ancient times, is not violated. They are neither timid, nor fickle, nor cruel, but are established on the right path.
ते सेव्याः साधुभिर्नित्यं येष्वहिंसा प्रतिष्ठिता ।
कामक्रोधव्यपेता ये निर्ममा निरहंकृताः ।
सुव्रताः स्थिरमर्यादास्तानुपास्स्व च पृच्छ च ॥२६॥
26. te sevyāḥ sādhubhirnityaṁ yeṣvahiṁsā pratiṣṭhitā ,
kāmakrodhavyapetā ye nirmamā nirahaṁkṛtāḥ ,
suvratāḥ sthiramaryādāstānupāssva ca pṛccha ca.
26. te sevyāḥ sādhubhiḥ nityam yeṣu ahiṃsā
pratiṣṭhitā kāma-krodha-vyapetāḥ
ye nirmamāḥ nirahaṅkṛtāḥ su-vratāḥ
sthira-maryādāḥ tān upāsva ca pṛccha ca
26. te nityam sādhubhiḥ sevyāḥ yeṣu ahiṃsā
pratiṣṭhitā ye kāma-krodha-vyapetāḥ
nirmamāḥ nirahaṅkṛtāḥ su-vratāḥ
sthira-maryādāḥ tān upāsva ca pṛccha ca
26. They should always be served by virtuous people, those in whom non-violence (ahiṃsā) is firmly established. They are free from desire and anger, devoid of possessiveness and ego (ahaṅkāra), of good vows, and have firm principles. Serve them and inquire of them.
न गवार्थं यशोर्थं वा धर्मस्तेषां युधिष्ठिर ।
अवश्यकार्य इत्येव शरीरस्य क्रियास्तथा ॥२७॥
27. na gavārthaṁ yaśorthaṁ vā dharmasteṣāṁ yudhiṣṭhira ,
avaśyakārya ityeva śarīrasya kriyāstathā.
27. na gavārtham yaśo'rtham vā dharmaḥ teṣām yudhiṣṭhira
avaśyakāryaḥ iti eva śarīrasya kriyāḥ tathā
27. yudhiṣṭhira teṣām dharmaḥ na gavārtham vā yaśo'rtham.
tathā śarīrasya kriyāḥ avaśyakāryaḥ iti eva (bhavanti).
27. O Yudhishthira, their adherence to natural law (dharma) is not for the sake of wealth or fame. Similarly, their bodily actions are simply performed because they consider them an unavoidable duty.
न भयं क्रोधचापल्यं न शोकस्तेषु विद्यते ।
न धर्मध्वजिनश्चैव न गुह्यं किंचिदास्थिताः ॥२८॥
28. na bhayaṁ krodhacāpalyaṁ na śokasteṣu vidyate ,
na dharmadhvajinaścaiva na guhyaṁ kiṁcidāsthitāḥ.
28. na bhayam krodhacāpalyam na śokaḥ teṣu vidyate | na
dharmadhvajinaḥ ca eva na guhyam kiñcit āsthitāḥ
28. teṣu bhayam krodhacāpalyam śokaḥ na vidyate.
ca eva na dharmadhvajinaḥ.
na kiñcit guhyam āsthitāḥ (bhavanti).
28. Fear, impulsive agitation, and sorrow are not found among them. They are certainly not hypocrites who merely flaunt their adherence to natural law (dharma), nor do they keep anything secret.
येष्वलोभस्तथामोहो ये च सत्यार्जवे रताः ।
तेषु कौन्तेय रज्येथा येष्वतन्द्रीकृतं मनः ॥२९॥
29. yeṣvalobhastathāmoho ye ca satyārjave ratāḥ ,
teṣu kaunteya rajyethā yeṣvatandrīkṛtaṁ manaḥ.
29. yeṣu alobhaḥ tathā amohaḥ ye ca satyārjave ratāḥ
| teṣu kaunteya rajyethāḥ yeṣu atandrikṛtam manaḥ
29. kaunteya yeṣu alobhaḥ tathā amohaḥ (vartate),
ye ca satyārjave ratāḥ (santi),
yeṣu ca manaḥ atandrikṛtam (vartate),
teṣu (tvam) rajyethāḥ.
29. O son of Kunti, find delight in those who are free from greed and delusion, who are devoted to truth and straightforwardness, and whose minds are diligently focused.
ये न हृष्यन्ति लाभेषु नालाभेषु व्यथन्ति च ।
निर्ममा निरहंकाराः सत्त्वस्थाः समदर्शिनः ॥३०॥
30. ye na hṛṣyanti lābheṣu nālābheṣu vyathanti ca ,
nirmamā nirahaṁkārāḥ sattvasthāḥ samadarśinaḥ.
30. ye na hṛṣyanti lābheṣu na alābheṣu vyathanti ca
| nirmamāḥ nirahaṅkārāḥ sattvasthāḥ samadarśinaḥ
30. ye lābheṣu na hṛṣyanti ca alābheṣu na vyathanti,
te nirmamāḥ,
nirahaṅkārāḥ,
sattvasthāḥ,
(ca) samadarśinaḥ (bhavanti).
30. These are those who neither rejoice in gains nor grieve over losses; they are free from possessiveness and ego (ahaṅkāra), established in purity (sattva), and view everything with impartiality.
लाभालाभौ सुखदुःखे च तात प्रियाप्रिये मरणं जीवितं च ।
समानि येषां स्थिरविक्रमाणां बुद्धात्मनां सत्त्वमवस्थितानाम् ॥३१॥
31. lābhālābhau sukhaduḥkhe ca tāta; priyāpriye maraṇaṁ jīvitaṁ ca ,
samāni yeṣāṁ sthiravikramāṇāṁ; buddhātmanāṁ sattvamavasthitānām.
31. lābhālābhau sukha-duḥkhe ca tāta
priyāpriye maraṇam jīvitam ca
samāni yeṣām sthiravikramāṇām
buddhātmanām sattvam avasthitānām
31. tāta yeṣām sthiravikramāṇām
buddhātmanām sattvam avasthitānām
ca lābhālābhau sukha-duḥkhe
priyāpriye maraṇam jīvitam ca samāni
31. My dear one, for those of unwavering resolve, whose inner self (ātman) is awakened, and who are firmly established in goodness (sattva), gains and losses, joys and sorrows, pleasant and unpleasant experiences, and death and life are all regarded as the same.
सुखप्रियैस्तान्सुमहाप्रतापान्यत्तोऽप्रमत्तश्च समर्थयेथाः ।
दैवात्सर्वे गुणवन्तो भवन्ति शुभाशुभा वाक्प्रलापा यथैव ॥३२॥
32. sukhapriyaistānsumahāpratāpā;nyatto'pramattaśca samarthayethāḥ ,
daivātsarve guṇavanto bhavanti; śubhāśubhā vākpralāpā yathaiva.
32. sukha-priyaiḥ tān sumahāpratāpān
yattaḥ apramattaḥ ca samarthayethāḥ
daivāt sarve guṇavantaḥ bhavanti
śubhāśubhāḥ vākpralāpāḥ yatha eva
32. yattaḥ apramattaḥ ca tān sukha-priyaiḥ
sumahāpratāpān samarthayethāḥ
daivāt sarve guṇavantaḥ bhavanti
yatha eva śubhāśubhāḥ vākpralāpāḥ
32. Therefore, you, being diligent and vigilant, should support those greatly valorous individuals who are fond of pleasures. For, by destiny (daivāt), all beings possess qualities, both good and bad, just as there are good and bad utterances.