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महाभारतः       mahābhārataḥ - book-12, chapter-18

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वैशंपायन उवाच ।
तूष्णींभूतं तु राजानं पुनरेवार्जुनोऽब्रवीत् ।
संतप्तः शोकदुःखाभ्यां राज्ञो वाक्शल्यपीडितः ॥१॥
1. vaiśaṁpāyana uvāca ,
tūṣṇīṁbhūtaṁ tu rājānaṁ punarevārjuno'bravīt ,
saṁtaptaḥ śokaduḥkhābhyāṁ rājño vākśalyapīḍitaḥ.
1. vaiśaṃpāyana uvāca tūṣṇīmbhūtam tu rājānam punaḥ eva arjunaḥ
abravīt santaptḥ śokaduḥkhābhyām rājñaḥ vākśalyapīḍitaḥ
1. vaiśaṃpāyana uvāca.
Arjunaḥ rājñaḥ vākśalyapīḍitaḥ śokaduḥkhābhyām santaptḥ tu tūṣṇīmbhūtam rājānam punaḥ eva abravīt.
1. Vaiśampāyana said: Arjuna, afflicted by the king's arrow-like words and tormented by sorrow and suffering, again spoke to the king, who had become silent.
कथयन्ति पुरावृत्तमितिहासमिमं जनाः ।
विदेहराज्ञः संवादं भार्यया सह भारत ॥२॥
2. kathayanti purāvṛttamitihāsamimaṁ janāḥ ,
videharājñaḥ saṁvādaṁ bhāryayā saha bhārata.
2. kathayanti purāvṛttam itihāsam imam janāḥ
videharājñaḥ saṃvādam bhāryayā saha bhārata
2. bhārata,
janāḥ imam purāvṛttam itihāsam videharājñaḥ bhāryayā saha saṃvādam kathayanti.
2. O Bhārata (descendant of Bharata), people narrate this ancient story, the dialogue of the king of Videha with his wife.
उत्सृज्य राज्यं भैक्षार्थं कृतबुद्धिं जनेश्वरम् ।
विदेहराजं महिषी दुःखिता प्रत्यभाषत ॥३॥
3. utsṛjya rājyaṁ bhaikṣārthaṁ kṛtabuddhiṁ janeśvaram ,
videharājaṁ mahiṣī duḥkhitā pratyabhāṣata.
3. utsṛjya rājyam bhaikṣārtham kṛtabuddhim janeśvaram
videharājam mahiṣī duḥkhitā pratyabhāṣata
3. duḥkhitā mahiṣī rājyam bhaikṣārtham utsṛjya kṛtabuddhim janeśvaram videharājam pratyabhāṣata.
3. The distressed queen spoke to the king of Videha, the lord of men (janeśvara), who had resolved to abandon his kingdom for alms.
धनान्यपत्यं मित्राणि रत्नानि विविधानि च ।
पन्थानं पावनं हित्वा जनको मौण्ड्यमास्थितः ॥४॥
4. dhanānyapatyaṁ mitrāṇi ratnāni vividhāni ca ,
panthānaṁ pāvanaṁ hitvā janako mauṇḍyamāsthitaḥ.
4. dhanāni apatyam mitrāṇi ratnāni vividhāni ca
panthānam pāvanam hitvā janakaḥ mauṇḍyam āsthitaḥ
4. janakaḥ dhanāni apatyam mitrāṇi vividhāni ratnāni
ca pāvanam panthānam hitvā mauṇḍyam āsthitaḥ
4. Janaka, having abandoned wealth, offspring, friends, and various jewels, and forsaking the sacred path, adopted mendicancy.
तं ददर्श प्रिया भार्या भैक्ष्यवृत्तिमकिंचनम् ।
धानामुष्टिमुपासीनं निरीहं गतमत्सरम् ॥५॥
5. taṁ dadarśa priyā bhāryā bhaikṣyavṛttimakiṁcanam ,
dhānāmuṣṭimupāsīnaṁ nirīhaṁ gatamatsaram.
5. tam dadarśa priyā bhāryā bhaikṣyavṛttim akiṃcanam
dhānāmuṣṭim upāsīnam nirīham gatamatsaram
5. priyā bhāryā tam bhaikṣyavṛttim akiṃcanam
dhānāmuṣṭim upāsīnam nirīham gatamatsaram dadarśa
5. His beloved wife saw him, who was living a mendicant's life, destitute, sitting (begging) for a handful of grain, desireless, and free from envy.
तमुवाच समागम्य भर्तारमकुतोभयम् ।
क्रुद्धा मनस्विनी भार्या विविक्ते हेतुमद्वचः ॥६॥
6. tamuvāca samāgamya bhartāramakutobhayam ,
kruddhā manasvinī bhāryā vivikte hetumadvacaḥ.
6. tam uvāca samāgamya bhartāram akutobhayam
kruddhā manasvinī bhāryā vivikte hetumat vacaḥ
6. kruddhā manasvinī bhāryā bhartāram akutobhayam
tam samāgamya vivikte hetumat vacaḥ uvāca
6. The angry, spirited wife, having approached her fearless husband, spoke rational words to him in a solitary place.
कथमुत्सृज्य राज्यं स्वं धनधान्यसमाचितम् ।
कापालीं वृत्तिमास्थाय धानामुष्टिर्वनेऽचरः ॥७॥
7. kathamutsṛjya rājyaṁ svaṁ dhanadhānyasamācitam ,
kāpālīṁ vṛttimāsthāya dhānāmuṣṭirvane'caraḥ.
7. katham utsṛjya rājyam svam dhanadhānyasamācitam
kāpālīm vṛttim āsthāya dhānāmuṣṭiḥ vane acaraḥ
7. svam dhanadhānyasamācitam rājyam utsṛjya kāpālīm
vṛttim āsthāya katham dhānāmuṣṭiḥ vane acaraḥ
7. How is it that, having abandoned your own kingdom, which was filled with wealth and grain, and having adopted the mendicant's life (kāpālīṃ vṛttim), you wander in the forest, living merely on a handful of grain?
प्रतिज्ञा तेऽन्यथा राजन्विचेष्टा चान्यथा तव ।
यद्राज्यं महदुत्सृज्य स्वल्पे तुष्यसि पार्थिव ॥८॥
8. pratijñā te'nyathā rājanviceṣṭā cānyathā tava ,
yadrājyaṁ mahadutsṛjya svalpe tuṣyasi pārthiva.
8. pratijñā te anyathā rājan viceṣṭā ca anyathā tava
yat rājyam mahat utsṛjya svalpe tuṣyasi pārthiva
8. rājan pārthiva,
te pratijñā anyathā ca tava viceṣṭā anyathā.
yat mahat rājyam utsṛjya svalpe tuṣyasi.
8. O King, your vow is one thing, and your actions are quite another. For you, having abandoned a great kingdom, are now content with very little, O ruler.
नैतेनातिथयो राजन्देवर्षिपितरस्तथा ।
शक्यमद्य त्वया भर्तुं मोघस्तेऽयं परिश्रमः ॥९॥
9. naitenātithayo rājandevarṣipitarastathā ,
śakyamadya tvayā bhartuṁ moghaste'yaṁ pariśramaḥ.
9. na etena atithayaḥ rājan devarṣipitaraḥ tathā
śakyam adya tvayā bhartum moghaḥ te ayam pariśramaḥ
9. rājan,
adya etena tvayā atithayaḥ tathā devarṣipitaraḥ bhartum na śakyam.
ayam te pariśramaḥ moghaḥ.
9. O King, with these meager resources, you are unable to sustain guests, gods, sages, and ancestors today. This effort of yours is futile (moghaḥ).
देवतातिथिभिश्चैव पितृभिश्चैव पार्थिव ।
सर्वैरेतैः परित्यक्तः परिव्रजसि निष्क्रियः ॥१०॥
10. devatātithibhiścaiva pitṛbhiścaiva pārthiva ,
sarvairetaiḥ parityaktaḥ parivrajasi niṣkriyaḥ.
10. devatātithibhiḥ ca eva pitṛbhiḥ ca eva pārthiva
sarvaiḥ etaiḥ parityaktaḥ parivrajasi niṣkriyaḥ
10. pārthiva,
devatātithibhiḥ ca eva pitṛbhiḥ ca eva sarvaiḥ etaiḥ parityaktaḥ,
niṣkriyaḥ parivrajasi.
10. O ruler, abandoned by all these - by the gods, guests, and ancestors - you wander forth, inactive (niṣkriyaḥ).
यस्त्वं त्रैविद्यवृद्धानां ब्राह्मणानां सहस्रशः ।
भर्ता भूत्वा च लोकस्य सोऽद्यान्यैर्भृतिमिच्छसि ॥११॥
11. yastvaṁ traividyavṛddhānāṁ brāhmaṇānāṁ sahasraśaḥ ,
bhartā bhūtvā ca lokasya so'dyānyairbhṛtimicchasi.
11. yaḥ tvam traividyavṛddhānām brāhmaṇānām sahasraśaḥ
bhartā bhūtvā ca lokasya saḥ adya anyaiḥ bhṛtim icchasi
11. yaḥ tvaṃ traividyavṛddhānāṃ sahasraśaḥ brāhmaṇānāṃ ca lokasya bhartā bhūtvā,
saḥ adya anyaiḥ bhṛtim icchasi.
11. You, who having been the maintainer of thousands of Brahmins well-versed in the three Vedas, and indeed the supporter of the world, now today desire maintenance from others.
श्रियं हित्वा प्रदीप्तां त्वं श्ववत्संप्रति वीक्ष्यसे ।
अपुत्रा जननी तेऽद्य कौसल्या चापतिस्त्वया ॥१२॥
12. śriyaṁ hitvā pradīptāṁ tvaṁ śvavatsaṁprati vīkṣyase ,
aputrā jananī te'dya kausalyā cāpatistvayā.
12. śriyam hitvā pradīptām tvam śvavat samprati vīkṣyase
aputrā jananī te adya kausalyā ca apatiḥ tvayā
12. tvam pradīptām śriyam hitvā samprati śvavat vīkṣyase
adya te jananī kausalyā ca tvayā aputrā apatiḥ
12. Having abandoned glorious prosperity, you are now viewed like a dog. Your mother Kausalya is now sonless and husbandless because of you.
अशीतिर्धर्मकामास्त्वां क्षत्रियाः पर्युपासते ।
त्वदाशामभिकाङ्क्षन्त्यः कृपणाः फलहेतुकाः ॥१३॥
13. aśītirdharmakāmāstvāṁ kṣatriyāḥ paryupāsate ,
tvadāśāmabhikāṅkṣantyaḥ kṛpaṇāḥ phalahetukāḥ.
13. aśītiḥ dharmakāmāḥ tvām kṣatriyāḥ paryupāsate
tvadāśām abhikāṅkṣantyaḥ kṛpaṇāḥ phalahetukāḥ
13. aśītiḥ dharmakāmāḥ kṣatriyāḥ tvām paryupāsate
tvadāśām abhikāṅkṣantyaḥ kṛpaṇāḥ phalahetukāḥ
13. Eighty kshatriyas, desirous of the natural law (dharma), attend upon you. They are wretched, hoping for your favor and driven by the desire for results.
ताश्च त्वं विफलाः कुर्वन्काँल्लोकान्नु गमिष्यसि ।
राजन्संशयिते मोक्षे परतन्त्रेषु देहिषु ॥१४॥
14. tāśca tvaṁ viphalāḥ kurvankāँllokānnu gamiṣyasi ,
rājansaṁśayite mokṣe paratantreṣu dehiṣu.
14. tāḥ ca tvam viphalāḥ kurvan kān lokān nu gamiṣyasi
rājan saṃśayite mokṣe paratantreṣu dehiṣu
14. tvam tāḥ viphalāḥ kurvan nu kān lokān gamiṣyasi
rājan dehiṣu paratantreṣu mokṣe saṃśayite
14. And you, making them disappointed, to what worlds will you indeed go? O King, when liberation (mokṣa) is uncertain for embodied beings who are dependent.
नैव तेऽस्ति परो लोको नापरः पापकर्मणः ।
धर्म्यान्दारान्परित्यज्य यस्त्वमिच्छसि जीवितुम् ॥१५॥
15. naiva te'sti paro loko nāparaḥ pāpakarmaṇaḥ ,
dharmyāndārānparityajya yastvamicchasi jīvitum.
15. na eva te asti paraḥ lokaḥ na aparaḥ pāpakarmaṇaḥ
dharmyān dārān parityajya yaḥ tvam icchasi jīvitum
15. yaḥ tvam dharmyān dārān parityajya jīvitum icchasi
te pāpakarmaṇaḥ paraḥ lokaḥ na eva asti na aparaḥ
15. Indeed, for you, who are engaged in sinful actions (karma) and wish to live after abandoning your lawful wife, there is neither a higher world nor a favorable other world.
स्रजो गन्धानलंकारान्वासांसि विविधानि च ।
किमर्थमभिसंत्यज्य परिव्रजसि निष्क्रियः ॥१६॥
16. srajo gandhānalaṁkārānvāsāṁsi vividhāni ca ,
kimarthamabhisaṁtyajya parivrajasi niṣkriyaḥ.
16. srajaḥ gandhān alaṅkārān vāsāṃsi vividhāni ca
kimartham abhisaṃtyajya parivrajasi niṣkriyaḥ
16. srajaḥ gandhān alaṅkārān vividhāni vāsāṃsi ca
abhisaṃtyajya niṣkriyaḥ kimartham parivrajasi
16. Why do you wander about, inactive and without any worldly engagements, having completely abandoned garlands, perfumes, ornaments, and various types of clothing?
निपानं सर्वभूतानां भूत्वा त्वं पावनं महत् ।
आढ्यो वनस्पतिर्भूत्वा सोऽद्यान्यान्पर्युपाससे ॥१७॥
17. nipānaṁ sarvabhūtānāṁ bhūtvā tvaṁ pāvanaṁ mahat ,
āḍhyo vanaspatirbhūtvā so'dyānyānparyupāsase.
17. nipānam sarvabhūtānām bhūtvā tvam pāvanam mahat
āḍhyaḥ vanaspatiḥ bhūtvā saḥ adya anyān paryupāsase
17. tvam sarvabhūtānām mahat pāvanam nipānam bhūtvā,
āḍhyaḥ vanaspatiḥ bhūtvā,
saḥ adya anyān paryupāsase
17. You, who were once a great and purifying watering place for all beings, and who subsequently became a prosperous tree, now, today, serve other (lesser) things.
खादन्ति हस्तिनं न्यासे क्रव्यादा बहवोऽप्युत ।
बहवः कृमयश्चैव किं पुनस्त्वामनर्थकम् ॥१८॥
18. khādanti hastinaṁ nyāse kravyādā bahavo'pyuta ,
bahavaḥ kṛmayaścaiva kiṁ punastvāmanarthakam.
18. khādanti hastinam nyāse kravyādāḥ bahavaḥ api uta
bahavaḥ kṛmayaḥ ca eva kim punaḥ tvām anarthakam
18. bahavaḥ kravyādāḥ api uta bahavaḥ kṛmayaḥ ca eva nyāse
hastinam khādanti kim punaḥ anarthakam tvām (khādanti)
18. Many flesh-eaters and even many worms consume an elephant that has been left (as a deposit or abandoned). What then, indeed, of you, who are worthless?
य इमां कुण्डिकां भिन्द्यात्त्रिविष्टब्धं च ते हरेत् ।
वासश्चापहरेत्तस्मिन्कथं ते मानसं भवेत् ॥१९॥
19. ya imāṁ kuṇḍikāṁ bhindyāttriviṣṭabdhaṁ ca te haret ,
vāsaścāpaharettasminkathaṁ te mānasaṁ bhavet.
19. yaḥ imām kuṇḍikām bhindyāt triviṣṭabdham ca te haret
vāsas ca apaharet tasmin katham te mānasam bhavet
19. yaḥ imām kuṇḍikām bhindyāt,
te triviṣṭabdham ca haret,
vāsas ca apaharet,
tasmin te mānasam katham bhavet
19. If someone were to break this water pot, and also take away your three-legged stand, and furthermore steal your clothing, then how would your mind react?
यस्त्वयं सर्वमुत्सृज्य धानामुष्टिपरिग्रहः ।
यदानेन समं सर्वं किमिदं मम दीयते ।
धानामुष्टिरिहार्थश्चेत्प्रतिज्ञा ते विनश्यति ॥२०॥
20. yastvayaṁ sarvamutsṛjya dhānāmuṣṭiparigrahaḥ ,
yadānena samaṁ sarvaṁ kimidaṁ mama dīyate ,
dhānāmuṣṭirihārthaścetpratijñā te vinaśyati.
20. yaḥ tu ayam sarvam utsṛjya
dhānāmuṣṭiparigrahaḥ yadā anena samam sarvam
kim idam mama dīyate dhānāmuṣṭiḥ
iha arthaḥ cet pratijñā te vinaśyati
20. yaḥ tu ayam sarvam utsṛjya dhānāmuṣṭiparigrahaḥ,
yadā sarvam anena samam (bhavati),
kim idam mama dīyate? cet dhānāmuṣṭiḥ iha arthaḥ (bhavati),
te pratijñā vinaśyati.
20. If one, abandoning everything, has only a handful of grains as their possession, and if all of that is considered equal to this, then why is this given to me? If a mere handful of grains is the intended purpose here, then your promise is nullified.
का वाहं तव को मे त्वं कोऽद्य ते मय्यनुग्रहः ।
प्रशाधि पृथिवीं राजन्यत्र तेऽनुग्रहो भवेत् ।
प्रासादं शयनं यानं वासांस्याभरणानि च ॥२१॥
21. kā vāhaṁ tava ko me tvaṁ ko'dya te mayyanugrahaḥ ,
praśādhi pṛthivīṁ rājanyatra te'nugraho bhavet ,
prāsādaṁ śayanaṁ yānaṁ vāsāṁsyābharaṇāni ca.
21. kā vā aham tava kaḥ me tvam kaḥ adya
te mayi anugrahaḥ praśādhi pṛthivīm
rājan yatra te anugrahaḥ bhavet prāsādam
śayanam yānam vāsāṃsi ābharaṇāni ca
21. kā vā aham tava? kaḥ tvam me? kaḥ adya te mayi anugrahaḥ (asti)? rājan,
yatra te anugrahaḥ bhavet,
(tatra) pṛthivīm praśādhi.
(As for me,
I have no need for) prāsādam,
śayanam,
yānam,
vāsāṃsi,
ābharaṇāni ca.
21. What am I to you, and what are you to me? What is this favor (anugraha) that you show me today? O King, rule the earth where your benevolence (anugraha) is fitting! (I do not need) palaces, beds, vehicles, garments, and ornaments.
श्रिया निराशैरधनैस्त्यक्तमित्रैरकिंचनैः ।
सौखिकैः संभृतानर्थान्यः संत्यजसि किं नु तत् ॥२२॥
22. śriyā nirāśairadhanaistyaktamitrairakiṁcanaiḥ ,
saukhikaiḥ saṁbhṛtānarthānyaḥ saṁtyajasi kiṁ nu tat.
22. śriyā nirāśaiḥ adhanaiḥ tyaktamitraiḥ akiṃcanaiḥ
saukhikaiḥ sambhṛtān arthān yaḥ saṃtyajasi kim nu tat
22. yaḥ śriyā nirāśaiḥ,
adhanaiḥ,
tyaktamitraiḥ,
akiṃcanaiḥ saukhikaiḥ sambhṛtān arthān saṃtyajasi,
tat kim nu?
22. You who abandon wealth accumulated by those seeking comfort, wealth that is (also) desired by those who are devoid of splendor, without riches, deserted by friends, and utterly destitute - what indeed is such an act of abandonment?
योऽत्यन्तं प्रतिगृह्णीयाद्यश्च दद्यात्सदैव हि ।
तयोस्त्वमन्तरं विद्धि श्रेयांस्ताभ्यां क उच्यते ॥२३॥
23. yo'tyantaṁ pratigṛhṇīyādyaśca dadyātsadaiva hi ,
tayostvamantaraṁ viddhi śreyāṁstābhyāṁ ka ucyate.
23. yaḥ atyantam pratigṛhṇīyāt yaḥ ca dadyāt sadaiva hi
tayoḥ tvam antaram viddhi śreyān tābhyām kaḥ ucyate
23. tvam,
yaḥ atyantam pratigṛhṇīyāt,
yaḥ ca sadaiva dadyāt (iti) tayoḥ antaram viddhi.
tābhyām kaḥ śreyān ucyate?
23. You should discern the difference between him who always accepts excessively and him who always gives. Which of them is declared to be superior?
सदैव याचमानेषु सत्सु दम्भविवर्जिषु ।
एतेषु दक्षिणा दत्ता दावाग्नाविव दुर्हुतम् ॥२४॥
24. sadaiva yācamāneṣu satsu dambhavivarjiṣu ,
eteṣu dakṣiṇā dattā dāvāgnāviva durhutam.
24. sadā eva yācamāneṣu satsu dambha-vivarjiṣu
eteṣu dakṣiṇā dattā dāvāgnau iva durhutam
24. sadā eva yācamāneṣu satsu dambha-vivarjiṣu
eteṣu dattā dakṣiṇā dāvāgnau iva durhutam
24. A donation (dakṣiṇā) given to good people, free from hypocrisy, who are constantly requesting, is like an oblation offered ineffectively into a forest fire.
जातवेदा यथा राजन्नादग्ध्वैवोपशाम्यति ।
सदैव याचमानो वै तथा शाम्यति न द्विजः ॥२५॥
25. jātavedā yathā rājannādagdhvaivopaśāmyati ,
sadaiva yācamāno vai tathā śāmyati na dvijaḥ.
25. jātavedāḥ yathā rājan adagdhvā eva upaśāmyati |
sadā eva yācamānaḥ vai tathā śāmyati na dvijaḥ
25. rājan yathā jātavedāḥ adagdhvā eva upaśāmyati
tathā sadā eva yācamānaḥ dvijaḥ vai na śāmyati
25. Just as fire (jātavedas), O King, subsides without having consumed everything, so too, a Brahmin (dvija) who is always begging never becomes quiet (or satisfied).
सतां च वेदा अन्नं च लोकेऽस्मिन्प्रकृतिर्ध्रुवा ।
न चेद्दाता भवेद्दाता कुतः स्युर्मोक्षकाङ्क्षिणः ॥२६॥
26. satāṁ ca vedā annaṁ ca loke'sminprakṛtirdhruvā ,
na ceddātā bhaveddātā kutaḥ syurmokṣakāṅkṣiṇaḥ.
26. satām ca vedāḥ annam ca loke asmin prakṛtiḥ dhruvā
| na cet dātā bhavet dātā kutaḥ syuḥ mokṣa-kāṅkṣiṇaḥ
26. asmin loke satām ca vedāḥ ca annam dhruvā prakṛtiḥ cet dātā dātā na bhavet,
kutaḥ mokṣa-kāṅkṣiṇaḥ syuḥ?
26. In this world, for good people, the Vedas and food are a constant, fundamental principle (prakṛti). If there were no giver, how could there be those who aspire to liberation (mokṣa)?
अन्नाद्गृहस्था लोकेऽस्मिन्भिक्षवस्तत एव च ।
अन्नात्प्राणः प्रभवति अन्नदः प्राणदो भवेत् ॥२७॥
27. annādgṛhasthā loke'sminbhikṣavastata eva ca ,
annātprāṇaḥ prabhavati annadaḥ prāṇado bhavet.
27. annāt gṛhasthāḥ loke asmin bhikṣavaḥ tataḥ eva ca
| annāt prāṇaḥ prabhavati annadaḥ prāṇadaḥ bhavet
27. asmin loke gṛhasthāḥ annāt bhikṣavaḥ ca tataḥ eva annāt prāṇaḥ prabhavati,
annadaḥ prāṇadaḥ bhavet
27. In this world, householders exist because of food, and mendicants also exist because of it. From food, life (prāṇa) originates; therefore, a giver of food becomes a giver of life (prāṇa).
गृहस्थेभ्योऽभिनिर्वृत्ता गृहस्थानेव संश्रिताः ।
प्रभवं च प्रतिष्ठां च दान्ता निन्दन्त आसते ॥२८॥
28. gṛhasthebhyo'bhinirvṛttā gṛhasthāneva saṁśritāḥ ,
prabhavaṁ ca pratiṣṭhāṁ ca dāntā nindanta āsate.
28. gṛhasthebhyas abhinirvṛttāḥ gṛhasthān eva saṃśritāḥ
prabhavam ca pratiṣṭhām ca dāntāḥ nindantaḥ āsate
28. dāntāḥ gṛhasthebhyas abhinirvṛttāḥ gṛhasthān eva
saṃśritāḥ prabhavam ca pratiṣṭhām ca nindantaḥ āsate
28. Those who are self-controlled (dānta), though originating from householders, and depending on householders, sit disparaging both their origin and their standing.
त्यागान्न भिक्षुकं विद्यान्न मौण्ड्यान्न च याचनात् ।
ऋजुस्तु योऽर्थं त्यजति तं सुखं विद्धि भिक्षुकम् ॥२९॥
29. tyāgānna bhikṣukaṁ vidyānna mauṇḍyānna ca yācanāt ,
ṛjustu yo'rthaṁ tyajati taṁ sukhaṁ viddhi bhikṣukam.
29. tyāgāt na bhikṣukam vidyāt na mauṇḍyāt na ca yācanāt
ṛjuḥ tu yaḥ artham tyajati tam sukham viddhi bhikṣukam
29. tyāgāt na bhikṣukam vidyāt,
mauṇḍyāt na ca yācanāt.
tu yaḥ ṛjuḥ artham tyajati,
tam sukham bhikṣukam viddhi.
29. One should not consider a person a beggar (bhikṣu) merely from their renunciation (tyāga), nor from shaving their head, nor from begging. But know him to be a true beggar (bhikṣu), who, being straightforward, happily abandons material possessions.
असक्तः सक्तवद्गच्छन्निःसङ्गो मुक्तबन्धनः ।
समः शत्रौ च मित्रे च स वै मुक्तो महीपते ॥३०॥
30. asaktaḥ saktavadgacchanniḥsaṅgo muktabandhanaḥ ,
samaḥ śatrau ca mitre ca sa vai mukto mahīpate.
30. asaktaḥ saktavat gacchan niḥsaṅgaḥ muktabandhanaḥ
samaḥ śatrau ca mitre ca sa vai muktaḥ mahīpate
30. mahīpate! yaḥ asaktaḥ,
saktavat gacchan,
niḥsaṅgaḥ,
muktabandhanaḥ,
śatrau ca mitre ca samaḥ,
sa vai muktaḥ.
30. O King (mahīpate)! He who is unattached, moving as if attached, free from entanglement, liberated from all bonds, and equal to both foe and friend – he is truly liberated (mokṣa).
परिव्रजन्ति दानार्थं मुण्डाः काषायवाससः ।
सिता बहुविधैः पाशैः संचिन्वन्तो वृथामिषम् ॥३१॥
31. parivrajanti dānārthaṁ muṇḍāḥ kāṣāyavāsasaḥ ,
sitā bahuvidhaiḥ pāśaiḥ saṁcinvanto vṛthāmiṣam.
31. parivrajanti dānārtham muṇḍāḥ kāṣāyavāsasaḥ sitāḥ
bahuvidhaiḥ pāśaiḥ saṃcinvantaḥ vṛthā āmiṣam
31. muṇḍāḥ kāṣāyavāsasaḥ dānārtham parivrajanti,
(te ca) bahuvidhaiḥ pāśaiḥ sitāḥ (santaḥ) vṛthā āmiṣam saṃcinvantaḥ.
31. Shaven-headed ones (muṇḍa) wearing ochre robes wander about for the sake of charity (dāna), though they are bound by many kinds of snares, uselessly accumulating worldly possessions.
त्रयीं च नाम वार्तां च त्यक्त्वा पुत्रांस्त्यजन्ति ये ।
त्रिविष्टब्धं च वासश्च प्रतिगृह्णन्त्यबुद्धयः ॥३२॥
32. trayīṁ ca nāma vārtāṁ ca tyaktvā putrāṁstyajanti ye ,
triviṣṭabdhaṁ ca vāsaśca pratigṛhṇantyabuddhayaḥ.
32. trayīm ca nāma vārtām ca tyaktvā putrān tyajanti ye
triviṣṭabdham ca vāsaḥ ca pratigṛhṇanti abuddhayaḥ
32. ye abuddhayaḥ trayīm ca nāma vārtām ca putrān tyaktvā
tyajanti triviṣṭabdham ca vāsaḥ ca pratigṛhṇanti
32. Those unwise people (abuddhayaḥ) who, having abandoned the three Vedas (trayīm) and their traditional livelihood (vārtām), and forsaken their sons, nonetheless accept a three-sticked staff (triviṣṭabdham) and clothes.
अनिष्कषाये काषायमीहार्थमिति विद्धि तत् ।
धर्मध्वजानां मुण्डानां वृत्त्यर्थमिति मे मतिः ॥३३॥
33. aniṣkaṣāye kāṣāyamīhārthamiti viddhi tat ,
dharmadhvajānāṁ muṇḍānāṁ vṛttyarthamiti me matiḥ.
33. aniṣkaṣāye kāṣāyam īhārtham iti viddhi tat
dharmadhvajānām muṇḍānām vṛttyartham iti me matiḥ
33. viddhi tat iti aniṣkaṣāye kāṣāyam īhārtham me
matiḥ iti dharmadhvajānām muṇḍānām vṛttyartham
33. Know this (tat): an ochre robe (kāṣāyam) worn by one who is not purified of inner defilement (aniṣkaṣāye) is merely for gain (īhārtham). My opinion (matiḥ) is that for those shaven-headed (muṇḍānām) individuals who are merely outward signs of (dharma), it is for the sake of livelihood (vṛttyartham).
काषायैरजिनैश्चीरैर्नग्नान्मुण्डाञ्जटाधरान् ।
बिभ्रत्साधून्महाराज जय लोकाञ्जितेन्द्रियः ॥३४॥
34. kāṣāyairajinaiścīrairnagnānmuṇḍāñjaṭādharān ,
bibhratsādhūnmahārāja jaya lokāñjitendriyaḥ.
34. kāṣāyaiḥ ajinaiḥ ca cīraiḥ nagnān muṇḍān jaṭādharān
bibhrat sādhūn mahārāja jaya lokān jitendriyaḥ
34. mahārāja jitendriyaḥ bibhrat sādhūn kāṣāyaiḥ ajinaiḥ
ca cīraiḥ nagnān muṇṇḍān jaṭādharān lokān jaya
34. O great king (mahārāja), you who have controlled your senses (jitendriyaḥ), conquer the worlds (lokān), while you protect (bibhrat) those holy men (sādhūn) [who are seen] with ochre robes (kāṣāyaiḥ), deerskins (ajinaiḥ), and bark garments (cīraiḥ), [or who are] naked (nagnān), shaven-headed (muṇḍān), and matted-haired (jaṭādharān).
अग्न्याधेयानि गुर्वर्थान्क्रतून्सपशुदक्षिणान् ।
ददात्यहरहः पूर्वं को नु धर्मतरस्ततः ॥३५॥
35. agnyādheyāni gurvarthānkratūnsapaśudakṣiṇān ,
dadātyaharahaḥ pūrvaṁ ko nu dharmatarastataḥ.
35. agnyādheyāni gurvarthān kratūn sapaśudakṣiṇān
dadāti aharahaḥ pūrvam kaḥ nu dharmataraḥ tataḥ
35. kaḥ nu tataḥ dharmataraḥ aharahaḥ pūrvam
agnyādheyāni gurvarthān kratūn sapaśudakṣiṇān dadāti
35. Who, indeed, could be more aligned with (dharma) (dharmataraḥ) than one who daily (aharahaḥ) performs (dadāti), as prescribed (pūrvam), the sacred fire-installations (agnyādheyāni) and sacrifices (kratūn) dedicated to teachers (gurvarthān), accompanied by animal offerings and ritual fees (sapaśudakṣiṇān)?
तत्त्वज्ञो जनको राजा लोकेऽस्मिन्निति गीयते ।
सोऽप्यासीन्मोहसंपन्नो मा मोहवशमन्वगाः ॥३६॥
36. tattvajño janako rājā loke'sminniti gīyate ,
so'pyāsīnmohasaṁpanno mā mohavaśamanvagāḥ.
36. tattvajñaḥ janakaḥ rājā loke asmin iti gīyate
saḥ api āsīt mohasaṃpannaḥ mā mohavaśam anvagāḥ
36. asmin loke tattvajñaḥ janakaḥ rājā iti gīyate
saḥ api mohasaṃpannaḥ āsīt mā mohavaśam anvagāḥ
36. King Janaka, a knower of truth, is thus renowned in this world. Even he became afflicted with delusion (moha), so do not fall under the sway of delusion (moha).
एवं धर्ममनुक्रान्तं सदा दानपरैर्नरैः ।
आनृशंस्यगुणोपेतैः कामक्रोधविवर्जिताः ॥३७॥
37. evaṁ dharmamanukrāntaṁ sadā dānaparairnaraiḥ ,
ānṛśaṁsyaguṇopetaiḥ kāmakrodhavivarjitāḥ.
37. evam dharmam anukrāntam sadā dānaparaiḥ naraiḥ
ānṛśaṃsyaguṇopetaiḥ kāmakrodhavivarjitāḥ
37. evam sadā dānaparaiḥ ānṛśaṃsyaguṇopetaiḥ
kāmakrodhavivarjitāḥ naraiḥ dharmam anukrāntam
37. In this way, the natural law (dharma) is always followed by men who are dedicated to charity (dāna), endowed with the quality of compassion, and free from desire and anger.
पालयन्तः प्रजाश्चैव दानमुत्तममास्थिताः ।
इष्टाँल्लोकानवाप्स्यामो ब्रह्मण्याः सत्यवादिनः ॥३८॥
38. pālayantaḥ prajāścaiva dānamuttamamāsthitāḥ ,
iṣṭāँllokānavāpsyāmo brahmaṇyāḥ satyavādinaḥ.
38. pālayantaḥ prajāḥ ca eva dānam uttamam āsthitāḥ
iṣṭān lokān avāpsyāmaḥ brahmaṇyāḥ satyavādinaḥ
38. prajāḥ ca eva pālayantaḥ uttamam dānam āsthitāḥ
brahmaṇyāḥ satyavādinaḥ (vayam) iṣṭān lokān avāpsyāmaḥ
38. Protecting the subjects and practicing supreme charity (dāna), we, who are devoted to Brahman and speak the truth, shall attain the desired worlds.