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महाभारतः       mahābhārataḥ - book-12, chapter-186

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युधिष्ठिर उवाच ।
आचारस्य विधिं तात प्रोच्यमानं त्वयानघ ।
श्रोतुमिच्छामि धर्मज्ञ सर्वज्ञो ह्यसि मे मतः ॥१॥
1. yudhiṣṭhira uvāca ,
ācārasya vidhiṁ tāta procyamānaṁ tvayānagha ,
śrotumicchāmi dharmajña sarvajño hyasi me mataḥ.
1. yudhiṣṭhira uvāca ācārasya vidhim tāta procyamānam tvayā
anagha śrotum icchāmi dharmajña sarvajñaḥ hi asi me mataḥ
1. yudhiṣṭhira uvāca tāta anagha,
tvayā procyamānam ācārasya vidhim śrotum icchāmi.
dharmajña,
hi tvam me mataḥ sarvajñaḥ asi.
1. Yudhiṣṭhira said: 'O dear one, O sinless one, I wish to hear the rules of proper conduct being explained by you. For you are, in my opinion, all-knowing and a knower of natural law (dharma).'
भीष्म उवाच ।
दुराचारा दुर्विचेष्टा दुष्प्रज्ञाः प्रियसाहसाः ।
असन्तो ह्यभिविख्याताः सन्तश्चाचारलक्षणाः ॥२॥
2. bhīṣma uvāca ,
durācārā durviceṣṭā duṣprajñāḥ priyasāhasāḥ ,
asanto hyabhivikhyātāḥ santaścācāralakṣaṇāḥ.
2. bhīṣma uvāca durācārāḥ durviceṣṭāḥ duṣprajñāḥ priyasāhasāḥ
asantaḥ hi abhivikhyātāḥ santaḥ ca ācāralakṣaṇāḥ
2. bhīṣma uvāca durācārāḥ durviceṣṭāḥ duṣprajñāḥ priyasāhasāḥ hi asantaḥ abhivikhyātāḥ.
ca santaḥ ācāralakṣaṇāḥ.
2. Bhīṣma said: 'Those with poor conduct, misguided actions, faulty understanding, and a fondness for rashness are indeed known as the wicked. And the good are characterized by proper conduct.'
पुरीषं यदि वा मूत्रं ये न कुर्वन्ति मानवाः ।
राजमार्गे गवां मध्ये धान्यमध्ये च ते शुभाः ॥३॥
3. purīṣaṁ yadi vā mūtraṁ ye na kurvanti mānavāḥ ,
rājamārge gavāṁ madhye dhānyamadhye ca te śubhāḥ.
3. purīṣam yadi vā mūtram ye na kurvanti mānavāḥ
rājamārge gavām madhye dhānyamadhye ca te śubhāḥ
3. ye mānavāḥ rājamārge,
gavām madhye,
ca dhānyamadhye purīṣam yadi vā mūtram na kurvanti,
te śubhāḥ.
3. Those people who do not pass stool or urine on the main road, among cows, or amidst grains, are considered pure.
शौचमावश्यकं कृत्वा देवतानां च तर्पणम् ।
धर्ममाहुर्मनुष्याणामुपस्पृश्य नदीं तरेत् ॥४॥
4. śaucamāvaśyakaṁ kṛtvā devatānāṁ ca tarpaṇam ,
dharmamāhurmanuṣyāṇāmupaspṛśya nadīṁ taret.
4. śaucam āvaśyakam kṛtvā devatānām ca tarpaṇam |
dharmam āhuḥ manuṣyāṇām upaspṛśya nadīm taret
4. āvaśyakam śaucam kṛtvā ca devatānām tarpaṇam (kṛtvā)
nadīm upaspṛśya taret (iti) manuṣyāṇām dharmam āhuḥ
4. First, after performing the necessary purification and making offerings to the deities, one should cross a river only after touching its water. This is declared to be the natural law (dharma) for human beings.
सूर्यं सदोपतिष्ठेत न स्वप्याद्भास्करोदये ।
सायं प्रातर्जपन्संध्यां तिष्ठेत्पूर्वां तथापराम् ॥५॥
5. sūryaṁ sadopatiṣṭheta na svapyādbhāskarodaye ,
sāyaṁ prātarjapansaṁdhyāṁ tiṣṭhetpūrvāṁ tathāparām.
5. sūryam sadā upatiṣṭheta na svapyāt bhāskarodaye |
sāyam prātaḥ japan sandhyām tiṣṭhet pūrvām tathā aparām
5. sadā sūryam upatiṣṭheta bhāskarodaye na svapyāt sāyam prātaḥ sandhyām japan,
pūrvām tathā aparām tiṣṭhet
5. One should always worship the sun and should not sleep at sunrise. Chanting the morning and evening prayers, one should stand facing east in the morning and west in the evening.
पञ्चार्द्रो भोजनं कुर्यात्प्राङ्मुखो मौनमास्थितः ।
न निन्देदन्नभक्ष्यांश्च स्वाद्वस्वादु च भक्षयेत् ॥६॥
6. pañcārdro bhojanaṁ kuryātprāṅmukho maunamāsthitaḥ ,
na nindedannabhakṣyāṁśca svādvasvādu ca bhakṣayet.
6. pañcārdraḥ bhojanam kuryāt prāṅmukhaḥ maunam āsthitaḥ
| na ninded annabhakṣyān ca svādu asvādu ca bhakṣayet
6. pañcārdraḥ prāṅmukhaḥ maunam āsthitaḥ (san) bhojanam kuryāt
annabhakṣyān ca na ninded svādu ca asvādu ca bhakṣayet
6. One should eat while maintaining five points of cleanliness, facing east, and remaining silent. One should not criticize food or edibles, but should consume both the tasty and the untasty.
नार्द्रपाणिः समुत्तिष्ठेन्नार्द्रपादः स्वपेन्निशि ।
देवर्षिनारदप्रोक्तमेतदाचारलक्षणम् ॥७॥
7. nārdrapāṇiḥ samuttiṣṭhennārdrapādaḥ svapenniśi ,
devarṣināradaproktametadācāralakṣaṇam.
7. na ārdrapāṇiḥ samuttiṣṭhet na ārdrapādaḥ svapet
niśi | devarṣināradaproktam etat ācāralakṣaṇam
7. ārdrapāṇiḥ na samuttiṣṭhet ārdrapādaḥ niśi na svapet
etat devarṣināradaproktam ācāralakṣaṇam (asti)
7. One should not rise with wet hands, nor should one sleep at night with wet feet. This is the definition of proper conduct (ācāra) as declared by the divine sage (devarṣi) Nārada.
शुचिकाममनड्वाहं देवगोष्ठं चतुष्पथम् ।
ब्राह्मणं धार्मिकं चैव नित्यं कुर्यात्प्रदक्षिणम् ॥८॥
8. śucikāmamanaḍvāhaṁ devagoṣṭhaṁ catuṣpatham ,
brāhmaṇaṁ dhārmikaṁ caiva nityaṁ kuryātpradakṣiṇam.
8. śucikāmam anaḍvāham devagoṣṭham catuṣpatham
brāhmaṇam dhārmikam ca eva nityam kuryāt pradakṣiṇam
8. nityam kuryāt pradakṣiṇam śucikāmam anaḍvāham
devagoṣṭham catuṣpatham brāhmaṇam dhārmikam ca eva
8. One should always circumambulate a pure ox, a sacred cattle-shed, a crossroads, and a righteous Brahmin.
अतिथीनां च सर्वेषां प्रेष्याणां स्वजनस्य च ।
सामान्यं भोजनं भृत्यैः पुरुषस्य प्रशस्यते ॥९॥
9. atithīnāṁ ca sarveṣāṁ preṣyāṇāṁ svajanasya ca ,
sāmānyaṁ bhojanaṁ bhṛtyaiḥ puruṣasya praśasyate.
9. atithīnām ca sarveṣām preṣyāṇām svajanasya ca
sāmānyam bhojanam bhṛtyaiḥ puruṣasya praśasyate
9. sāmānyam bhojanam atithīnām ca sarveṣām preṣyāṇām
svajanasya ca bhṛtyaiḥ puruṣasya praśasyate
9. The sharing of a common meal (bhojanam) by a man (puruṣa) with his servants, intended for all guests, dependents, and his own relatives, is commended.
सायं प्रातर्मनुष्याणामशनं देवनिर्मितम् ।
नान्तरा भोजनं दृष्टमुपवासी तथा भवेत् ॥१०॥
10. sāyaṁ prātarmanuṣyāṇāmaśanaṁ devanirmitam ,
nāntarā bhojanaṁ dṛṣṭamupavāsī tathā bhavet.
10. sāyam prātaḥ manuṣyāṇām aśanam devanirmitam na
antarā bhojanam dṛṣṭam upavāsī tathā bhavet
10. manuṣyāṇām sāyam prātaḥ aśanam devanirmitam na
antarā bhojanam dṛṣṭam tathā upavāsī bhavet
10. For humans, eating (aśanam) in the evening and morning is divinely ordained. No meal (bhojanam) taken in between has been observed (as proper), and one who does so would thus be observing a fast (upavāsī).
होमकाले तथा जुह्वन्नृतुकाले तथा व्रजन् ।
अनन्यस्त्रीजनः प्राज्ञो ब्रह्मचारी तथा भवेत् ॥११॥
11. homakāle tathā juhvannṛtukāle tathā vrajan ,
ananyastrījanaḥ prājño brahmacārī tathā bhavet.
11. homakāle tathā juhvan ṛtukāle tathā vrajan
ananyastrījanaḥ prājñaḥ brahmacārī tathā bhavet
11. prājñaḥ ananyastrījanaḥ homakāle tathā juhvan
ṛtukāle tathā vrajan tathā brahmacārī bhavet
11. Thus, a wise man, faithful to his own wife, should be a celibate (brahmacārī) when performing oblations at the time of a fire ritual (homa) and when approaching (his wife) at the appropriate season.
अमृतं ब्राह्मणोच्छिष्टं जनन्या हृदयं कृतम् ।
उपासीत जनः सत्यं सत्यं सन्त उपासते ॥१२॥
12. amṛtaṁ brāhmaṇocchiṣṭaṁ jananyā hṛdayaṁ kṛtam ,
upāsīta janaḥ satyaṁ satyaṁ santa upāsate.
12. amṛtam brāhmaṇocchiṣṭam jananyā hṛdayam kṛtam
upāsīta janaḥ satyam satyam santaḥ upāsate
12. brāhmaṇocchiṣṭam jananyā hṛdayam kṛtam amṛtam
janaḥ satyam upāsīta santaḥ satyam upāsate
12. The remnants of a Brahmin's meal, prepared with a mother's heart, are considered nectar (amṛta). A person should revere truth; indeed, good people revere truth.
यजुषा संस्कृतं मांसं निवृत्तो मांसभक्षणात् ।
न भक्षयेद्वृथामांसं पृष्ठमांसं च वर्जयेत् ॥१३॥
13. yajuṣā saṁskṛtaṁ māṁsaṁ nivṛtto māṁsabhakṣaṇāt ,
na bhakṣayedvṛthāmāṁsaṁ pṛṣṭhamāṁsaṁ ca varjayet.
13. yajuṣā saṃskṛtam māṃsam nivṛttaḥ māṃsabhakṣaṇāt
na bhakṣayet vṛthāmāṃsam pṛṣṭhamāṃsam ca varjayet
13. yajuṣā saṃskṛtam māṃsam māṃsabhakṣaṇāt nivṛttaḥ
na vṛthāmāṃsam bhakṣayet ca pṛṣṭhamāṃsam varjayet
13. Meat (māṃsa) consecrated by a Yajus (yajuṣā) [is permissible]; however, one who has ceased from meat consumption (māṃsabhakṣaṇa) should not eat meat for pleasure (vṛthāmāṃsa), and should avoid backbiting (pṛṣṭhamāṃsa).
स्वदेशे परदेशे वा अतिथिं नोपवासयेत् ।
काम्यं कर्मफलं लब्ध्वा गुरूणामुपपादयेत् ॥१४॥
14. svadeśe paradeśe vā atithiṁ nopavāsayet ,
kāmyaṁ karmaphalaṁ labdhvā gurūṇāmupapādayet.
14. svadeśe paradeśe vā atithim na upavāsayet
kāmyam karmaphalam labdhvā gurūṇām upapādayet
14. svadeśe vā paradeśe atithim na upavāsayet
kāmyam karmaphalam labdhvā gurūṇām upapādayet
14. Whether in one's own country or in a foreign land, one should not cause a guest to fast (i.e., starve them). Having obtained the desired fruits of one's actions (karma), one should offer them to the teachers (guru).
गुरुभ्य आसनं देयं कर्तव्यं चाभिवादनम् ।
गुरूनभ्यर्च्य युज्यन्ते आयुषा यशसा श्रिया ॥१५॥
15. gurubhya āsanaṁ deyaṁ kartavyaṁ cābhivādanam ,
gurūnabhyarcya yujyante āyuṣā yaśasā śriyā.
15. gurubhyaḥ āsanam deyam kartavyam ca abhivādanam
gurūn abhyarcya yujyante āyuṣā yaśasā śriyā
15. gurubhyaḥ āsanam deyam ca abhivādanam kartavyam
gurūn abhyarcya āyuṣā yaśasā śriyā yujyante
15. A seat (āsana) should be offered to teachers (guru), and salutations (abhivādana) should be performed. Having honored their teachers (guru), people become endowed with long life, fame, and prosperity (śrī).
नेक्षेतादित्यमुद्यन्तं न च नग्नां परस्त्रियम् ।
मैथुनं समये धर्म्यं गुह्यं चैव समाचरेत् ॥१६॥
16. nekṣetādityamudyantaṁ na ca nagnāṁ parastriyam ,
maithunaṁ samaye dharmyaṁ guhyaṁ caiva samācaret.
16. न ईक्षेत आदित्यम् उद्यन्तम् न च नग्नाम् पर स्त्रियम्
मैथुनम् समये धर्म्यम् गुह्यम् च एव समाचरेत्
16. न आदित्यम् उद्यन्तम् ईक्षेत न च पर स्त्रियम्
नग्नाम् मैथुनम् समये धर्म्यम् गुह्यम् च एव समाचरेत्
16. One should not look at the rising sun, nor at another man's naked wife. One should engage in sexual intercourse at the proper time, in a manner consistent with (dharma) duty, and discreetly.
तीर्थानां हृदयं तीर्थं शुचीनां हृदयं शुचिः ।
सर्वमार्यकृतं शौचं वालसंस्पर्शनानि च ॥१७॥
17. tīrthānāṁ hṛdayaṁ tīrthaṁ śucīnāṁ hṛdayaṁ śuciḥ ,
sarvamāryakṛtaṁ śaucaṁ vālasaṁsparśanāni ca.
17. तीर्थानाम् हृदयम् तीर्थम् शुचीनाम् हृदयम् शुचिः
सर्वम् आर्य कृतम् शौचम् वाल संस्पर्शनानि च
17. तीर्थानाम् हृदयम् तीर्थम् शुचीनाम् हृदयम् शुचिः
सर्वम् आर्य कृतम् शौचम् च वाल संस्पर्शनानि
17. The purest among sacred places is a sacred place; the purest among pure things is pure. All acts performed by noble individuals are deemed purity, and so are contacts with children.
दर्शने दर्शने नित्यं सुखप्रश्नमुदाहरेत् ।
सायं प्रातश्च विप्राणां प्रदिष्टमभिवादनम् ॥१८॥
18. darśane darśane nityaṁ sukhapraśnamudāharet ,
sāyaṁ prātaśca viprāṇāṁ pradiṣṭamabhivādanam.
18. दर्शने दर्शने नित्यम् सुख प्रश्नम् उदाहरेत्
सायम् प्रातः च विप्राणाम् प्रदिष्टम् अभिवादनम्
18. दर्शने दर्शने नित्यम् सुख प्रश्नम् उदाहरेत्
सायम् च प्रातः विप्राणाम् अभिवादनम् प्रदिष्टम्
18. At every meeting, one should always ask about (the other's) well-being. Both in the evening and in the morning, a respectful salutation to Brahmins is enjoined.
देवगोष्ठे गवां मध्ये ब्राह्मणानां क्रियापथे ।
स्वाध्याये भोजने चैव दक्षिणं पाणिमुद्धरेत् ॥१९॥
19. devagoṣṭhe gavāṁ madhye brāhmaṇānāṁ kriyāpathe ,
svādhyāye bhojane caiva dakṣiṇaṁ pāṇimuddharet.
19. देव गोष्ठे गवाम् मध्ये ब्राह्मणानाम् क्रिया पथे
स्वाध्याये भोजने च एव दक्षिणम् पाणिम् उद्धरेत्
19. देव गोष्ठे गवाम् मध्ये ब्राह्मणानाम् क्रिया पथे
स्वाध्याये च एव भोजने दक्षिणम् पाणिम् उद्धरेत्
19. In a divine assembly, among cattle, on the path of Brahmins' actions, during one's own sacred study (svādhyāya), and while eating, one should raise one's right hand.
पण्यानां शोभनं पण्यं कृषीणां बाद्यते कृषिः ।
बहुकारं च सस्यानां वाह्ये वाह्यं तथा गवाम् ॥२०॥
20. paṇyānāṁ śobhanaṁ paṇyaṁ kṛṣīṇāṁ bādyate kṛṣiḥ ,
bahukāraṁ ca sasyānāṁ vāhye vāhyaṁ tathā gavām.
20. paṇyānām śobhanam paṇyam kṛṣīṇām bādhyate kṛṣiḥ
bahukāram ca sasyānām vāhye vāhyam tathā gavām
20. paṇyānām paṇyam śobhanam kṛṣīṇām kṛṣiḥ bādhyate
ca sasyānām bahukāram tathā gavām vāhye vāhyam
20. Among goods, a fine commodity is (valued). Among cultivations, agriculture is diligently pursued. And among crops, that which is very beneficial (is valued). Similarly, among cows, those fit for carrying burdens (are valued).
संपन्नं भोजने नित्यं पानीये तर्पणं तथा ।
सुशृतं पायसे ब्रूयाद्यवाग्वां कृसरे तथा ॥२१॥
21. saṁpannaṁ bhojane nityaṁ pānīye tarpaṇaṁ tathā ,
suśṛtaṁ pāyase brūyādyavāgvāṁ kṛsare tathā.
21. sampannam bhojane nityam pānīye tarpaṇam tathā
suśṛtam pāyase brūyāt yavāgvām kṛsare tathā
21. nityam bhojane sampannam pānīye tarpaṇam
tathā pāyase yavāgvām kṛsare suśṛtam brūyāt
21. One should always praise food as 'rich' or 'well-prepared,' and water as 'satisfying' or 'refreshing.' Similarly, one should describe milk-rice, gruel, and kṛsara (a dish of rice and pulse) as 'well-cooked.'
श्मश्रुकर्मणि संप्राप्ते क्षुते स्नानेऽथ भोजने ।
व्याधितानां च सर्वेषामायुष्यमभिनन्दनम् ॥२२॥
22. śmaśrukarmaṇi saṁprāpte kṣute snāne'tha bhojane ,
vyādhitānāṁ ca sarveṣāmāyuṣyamabhinandanam.
22. śmaśrukamaṇi samprāpte kṣute snāne atha bhojane
vyādhitānām ca sarveṣām āyuṣyam abhinandanam
22. śmaśrukamaṇi samprāpte kṣute atha snāne ca bhojane
ca sarveṣām vyādhitānām āyuṣyam abhinandanam
22. A greeting that bestows longevity is appropriate upon the completion of shaving, at the moment of sneezing, after bathing, during a meal, and for all those who are ill.
प्रत्यादित्यं न मेहेत न पश्येदात्मनः शकृत् ।
सुतस्त्रिया च शयनं सहभोज्यं च वर्जयेत् ॥२३॥
23. pratyādityaṁ na meheta na paśyedātmanaḥ śakṛt ,
sutastriyā ca śayanaṁ sahabhojyaṁ ca varjayet.
23. prati ādityam na meheta na paśyet ātmanaḥ śakṛt
sutastriyā ca śayanam sahabhojyam ca varjayet
23. ādityam prati na meheta.
ātmanaḥ śakṛt na paśyet.
ca sutastriyā śayanam ca sahabhojyam varjayet.
23. One should not urinate facing the sun, nor should one look at one's own excrement. One should also avoid sleeping and eating together with a daughter-in-law.
त्वंकारं नामधेयं च ज्येष्ठानां परिवर्जयेत् ।
अवराणां समानानामुभयेषां न दुष्यति ॥२४॥
24. tvaṁkāraṁ nāmadheyaṁ ca jyeṣṭhānāṁ parivarjayet ,
avarāṇāṁ samānānāmubhayeṣāṁ na duṣyati.
24. tvamkāram nāmadheyam ca jyeṣṭhānām parivarjayet
avarāṇām samānānām ubhayeṣām na duṣyati
24. jyeṣṭhānām tvamkāram nāmadheyam ca parivarjayet
avarāṇām samānānām ubhayeṣām na duṣyati
24. One should avoid addressing elders (jyeṣṭha) with the informal "tvam" (you) or by their personal name. For inferiors and equals, however, doing so is not considered improper.
हृदयं पापवृत्तानां पापमाख्याति वैकृतम् ।
ज्ञानपूर्वं विनश्यन्ति गूहमाना महाजने ॥२५॥
25. hṛdayaṁ pāpavṛttānāṁ pāpamākhyāti vaikṛtam ,
jñānapūrvaṁ vinaśyanti gūhamānā mahājane.
25. hṛdayam pāpavṛttānām pāpam ākhyāti vaikṛtam
jñānapūrvam vinaśyanti gūhamānāḥ mahājane
25. pāpavṛttānām hṛdayam pāpam vaikṛtam ākhyāti
jñānapūrvam gūhamānāḥ mahājane vinaśyanti
25. The conscience of those who engage in wicked behavior reveals their sinful and perverse nature. Those who knowingly commit sin and try to conceal themselves among virtuous people will ultimately perish.
ज्ञानपूर्वं कृतं पापं छादयन्त्यबहुश्रुताः ।
नैनं मनुष्याः पश्यन्ति पश्यन्ति त्रिदिवौकसः ॥२६॥
26. jñānapūrvaṁ kṛtaṁ pāpaṁ chādayantyabahuśrutāḥ ,
nainaṁ manuṣyāḥ paśyanti paśyanti tridivaukasaḥ.
26. jñānapūrvam kṛtam pāpam chādayanti abahuśrutāḥ
na enam manuṣyāḥ paśyanti paśyanti tridivaukasaḥ
26. abahuśrutāḥ jñānapūrvam kṛtam pāpam chādayanti
manuṣyāḥ enam na paśyanti tridivaukasaḥ paśyanti
26. The unlearned (those lacking extensive knowledge) conceal sins committed knowingly. While humans do not perceive such hidden transgressions, the celestial beings (tridivaukasaḥ) certainly do.
पापेन हि कृतं पापं पापमेवानुवर्तते ।
धार्मिकेण कृतो धर्मः कर्तारमनुवर्तते ॥२७॥
27. pāpena hi kṛtaṁ pāpaṁ pāpamevānuvartate ,
dhārmikeṇa kṛto dharmaḥ kartāramanuvartate.
27. pāpena hi kṛtam pāpam pāpam eva anuvartate
dhārmikeṇa kṛtaḥ dharmaḥ kartāram anuvartate
27. hi pāpena kṛtam pāpam pāpam eva anuvartate
dhārmikeṇa kṛtaḥ dharmaḥ kartāram anuvartate
27. Indeed, a sin committed out of a sinful nature leads only to further sin. Conversely, the intrinsic nature (dharma) upheld by a righteous person ultimately returns to benefit that very doer.
पापं कृतं न स्मरतीह मूढो विवर्तमानस्य तदेति कर्तुः ।
राहुर्यथा चन्द्रमुपैति चापि तथाबुधं पापमुपैति कर्म ॥२८॥
28. pāpaṁ kṛtaṁ na smaratīha mūḍho; vivartamānasya tadeti kartuḥ ,
rāhuryathā candramupaiti cāpi; tathābudhaṁ pāpamupaiti karma.
28. पापम् कृतम् न स्मरति इह मूढः विवर्तमानस्य तत् एति कर्तुः
राहुः यथा चन्द्रम् उपैति च अपि तथा अबुधम् पापम् उपैति कर्म
28. मूढः इह कृतम् पापम् न स्मरति तत् विवर्तमानस्य कर्तुः एति यथा राहुः चन्द्रम् उपैति च अपि,
तथा कर्म पापम् अबुधम् उपैति ।
28. The foolish person here does not recall the sin he has committed. Yet, that very sin returns to the doer who is in the cycle of transmigration (saṃsāra). Just as Rahu approaches the moon, so too do the consequences of a sinful action (karma) eventually reach the ignorant.
आशया संचितं द्रव्यं यत्काले नेह भुज्यते ।
तद्बुधा न प्रशंसन्ति मरणं न प्रतीक्षते ॥२९॥
29. āśayā saṁcitaṁ dravyaṁ yatkāle neha bhujyate ,
tadbudhā na praśaṁsanti maraṇaṁ na pratīkṣate.
29. आशया सञ्चितम् द्रव्यम् यत् काले न इह भुज्यते
तत् बुधा न प्रशंसन्ति मरणम् न प्रतीक्षते
29. बुधाः आशया सञ्चितम् द्रव्यम्,
यत् काले इह न भुज्यते,
तत् न प्रशंसन्ति मरणम् न प्रतीक्षते ।
29. The wise do not commend wealth accumulated through desire (āśā) that is not enjoyed in this world in due course. Death does not wait.
मानसं सर्वभूतानां धर्ममाहुर्मनीषिणः ।
तस्मात्सर्वेषु भूतेषु मनसा शिवमाचरेत् ॥३०॥
30. mānasaṁ sarvabhūtānāṁ dharmamāhurmanīṣiṇaḥ ,
tasmātsarveṣu bhūteṣu manasā śivamācaret.
30. मानसम् सर्वभूतानाम् धर्मम् आहुः मनीषिणः
तस्मात् सर्वेषु भूतेषु मनसा शिवम् आचरेत्
30. मनीषिणः सर्वभूतानाम् मानसम् धर्मम् आहुः तस्मात् मनसा सर्वेषु भूतेषु शिवम् आचरेत् ।
30. The discerning (manīṣiṇaḥ) declare that the mind (manas) is the intrinsic nature (dharma) of all beings. Therefore, one should cultivate auspiciousness and well-being (śiva) with their mind towards all creatures.
एक एव चरेद्धर्मं नास्ति धर्मे सहायता ।
केवलं विधिमासाद्य सहायः किं करिष्यति ॥३१॥
31. eka eva careddharmaṁ nāsti dharme sahāyatā ,
kevalaṁ vidhimāsādya sahāyaḥ kiṁ kariṣyati.
31. एकः एव चरेत् धर्मम् न अस्ति धर्मे सहायता
केवलम् विधिम् आसाद्य सहायः किम् करिष्यति
31. एकः एव धर्मम् चरेत् धर्मे सहायता न अस्ति
केवलम् विधिम् आसाद्य सहायः किम् करिष्यति?
31. One should follow their natural law (dharma) alone; there is no true assistance in (the path of) dharma. Having merely acquired the method or rule, what real help can an assistant provide?
देवा योनिर्मनुष्याणां देवानाममृतं दिवि ।
प्रेत्यभावे सुखं धर्माच्छश्वत्तैरुपभुज्यते ॥३२॥
32. devā yonirmanuṣyāṇāṁ devānāmamṛtaṁ divi ,
pretyabhāve sukhaṁ dharmācchaśvattairupabhujyate.
32. devāḥ yoniḥ manuṣyāṇām devānām amṛtam divi
pretyabhāve sukham dharmāt śaśvat taiḥ upabhujyate
32. manuṣyāṇām devāḥ yoniḥ,
devānām amṛtam divi.
dharmāt pretyabhāve sukham taiḥ śaśvat upabhujyate
32. The gods are the origin of human beings. The immortality of the gods exists in heaven. Happiness in the afterlife is constantly enjoyed by humans through adherence to (natural) law (dharma).