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महाभारतः       mahābhārataḥ - book-12, chapter-227

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व्यास उवाच ।
त्रयीविद्यामवेक्षेत वेदेषूक्तामथाङ्गतः ।
ऋक्सामवर्णाक्षरतो यजुषोऽथर्वणस्तथा ॥१॥
1. vyāsa uvāca ,
trayīvidyāmavekṣeta vedeṣūktāmathāṅgataḥ ,
ṛksāmavarṇākṣarato yajuṣo'tharvaṇastathā.
1. vyāsaḥ uvāca trayīvidyām avekṣeta vedeṣu uktām atha
aṅgataḥ ṛksāmavarṇākṣarataḥ yajuṣaḥ atharvaṇaḥ tathā
1. vyāsaḥ uvāca trayīvidyām avekṣeta vedeṣu uktām atha
aṅgataḥ ṛksāmavarṇākṣarataḥ yajuṣaḥ atharvaṇaḥ tathā
1. Vyasa said: One should thoroughly examine the Vedic knowledge (trayi-vidyā) as it is declared in the Vedas, along with their auxiliary sciences. This examination should involve the words and syllables of the Rig, Sama, Yajur, and Atharva Vedas.
वेदवादेषु कुशला ह्यध्यात्मकुशलाश्च ये ।
सत्त्ववन्तो महाभागाः पश्यन्ति प्रभवाप्ययौ ॥२॥
2. vedavādeṣu kuśalā hyadhyātmakuśalāśca ye ,
sattvavanto mahābhāgāḥ paśyanti prabhavāpyayau.
2. vedavādeṣu kuśalāḥ hi adhyātma-kuśalāḥ ca ye
sattvavantaḥ mahābhāgāḥ paśyanti prabhavāpyayau
2. ye hi vedavādeṣu kuśalāḥ ca adhyātma-kuśalāḥ
sattvavantaḥ mahābhāgāḥ prabhavāpyayau paśyanti
2. Those who are expert in Vedic doctrines and also proficient in spiritual knowledge (adhyātma), possessing inner purity (sattva) and being highly blessed, they truly perceive the cycles of creation and dissolution (prabhavāpyayau).
एवं धर्मेण वर्तेत क्रियाः शिष्टवदाचरेत् ।
असंरोधेन भूतानां वृत्तिं लिप्सेत वै द्विजः ॥३॥
3. evaṁ dharmeṇa varteta kriyāḥ śiṣṭavadācaret ,
asaṁrodhena bhūtānāṁ vṛttiṁ lipseta vai dvijaḥ.
3. evam dharmeṇa varteta kriyāḥ śiṣṭavat ācaret
asaṃrodhena bhūtānām vṛttim lipseta vai dvijaḥ
3. evam dvijaḥ dharmeṇa varteta śiṣṭavat kriyāḥ
ācaret bhūtānām asaṃrodhena vṛttim vai lipseta
3. Thus, one should conduct oneself according to (one's constitution) dharma, and perform actions as the disciplined (śiṣṭavat) do. Indeed, a twice-born (dvija) should seek a livelihood without obstructing any living beings.
सद्भ्य आगतविज्ञानः शिष्टः शास्त्रविचक्षणः ।
स्वधर्मेण क्रिया लोके कुर्वाणः सत्यसंगरः ॥४॥
4. sadbhya āgatavijñānaḥ śiṣṭaḥ śāstravicakṣaṇaḥ ,
svadharmeṇa kriyā loke kurvāṇaḥ satyasaṁgaraḥ.
4. sadbhyaḥ āgatavijñānaḥ śiṣṭaḥ śāstravicakṣaṇaḥ
svadharmeṇa kriyā loke kurvāṇaḥ satyasaṅgaraḥ
4. sadbhyaḥ āgatavijñānaḥ śiṣṭaḥ śāstravicakṣaṇaḥ
svadharmeṇa loke kriyā kurvāṇaḥ satyasaṅgaraḥ
4. One who has acquired knowledge from the virtuous, who is disciplined, discerning in the scriptures, performs action in the world in accordance with their own (constitution) dharma, and is committed to truth (satyasaṅgaraḥ).
तिष्ठत्येतेषु गृहवान्षट्सु कर्मसु स द्विजः ।
पञ्चभिः सततं यज्ञैः श्रद्दधानो यजेत च ॥५॥
5. tiṣṭhatyeteṣu gṛhavānṣaṭsu karmasu sa dvijaḥ ,
pañcabhiḥ satataṁ yajñaiḥ śraddadhāno yajeta ca.
5. tiṣṭhati eteṣu gṛhavān ṣaṭsu karmasu saḥ dvijaḥ |
pañcabhiḥ satataṃ yajñaiḥ śraddadhānaḥ yajeta ca
5. saḥ gṛhavān dvijaḥ eteṣu ṣaṭsu karmasu tiṣṭhati
śraddadhānaḥ pañcabhiḥ yajñaiḥ satataṃ yajeta ca
5. That householder, a twice-born (dvija) person, who abides by these six duties, should constantly perform the five (great) Vedic rituals (yajña) with faith (śraddhā).
धृतिमानप्रमत्तश्च दान्तो धर्मविदात्मवान् ।
वीतहर्षभयक्रोधो ब्राह्मणो नावसीदति ॥६॥
6. dhṛtimānapramattaśca dānto dharmavidātmavān ,
vītaharṣabhayakrodho brāhmaṇo nāvasīdati.
6. dhṛtimān apramattaḥ ca dāntaḥ dharmavit ātmavān
| vītaharṣabhayakrodhaḥ brāhmaṇaḥ na avasīdati
6. dhṛtimān apramattaḥ ca dāntaḥ dharmavit ātmavān
vītaharṣabhayakrodhaḥ brāhmaṇaḥ na avasīdati
6. A Brahmin who is resolute, vigilant, self-controlled, knowledgeable in natural law (dharma), endowed with a strong spirit (ātman), and free from elation, fear, and anger, does not fall into distress.
दानमध्ययनं यज्ञस्तपो ह्रीरार्जवं दमः ।
एतैर्वर्धयते तेजः पाप्मानं चापकर्षति ॥७॥
7. dānamadhyayanaṁ yajñastapo hrīrārjavaṁ damaḥ ,
etairvardhayate tejaḥ pāpmānaṁ cāpakarṣati.
7. dānam adhyayanam yajñaḥ tapaḥ hrīḥ ārjavam damaḥ
etaiḥ vardhayate tejaḥ pāpmānam ca apakarṣati
7. Charity (dāna), study, Vedic ritual (yajña), austerity (tapas), modesty, straightforwardness, and self-control (dama) – by these one increases one's spiritual luster and diminishes sin.
धूतपाप्मा तु मेधावी लघ्वाहारो जितेन्द्रियः ।
कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम् ॥८॥
8. dhūtapāpmā tu medhāvī laghvāhāro jitendriyaḥ ,
kāmakrodhau vaśe kṛtvā ninīṣedbrahmaṇaḥ padam.
8. dhūtapāpmā tu medhāvī laghvāhāraḥ jitendriyaḥ |
kāmakrodhau vaśe kṛtvā ninīṣet brahmaṇaḥ padam
8. dhūtapāpmā medhāvī laghvāhāraḥ jitendriyaḥ tu
kāmakrodhau vaśe kṛtvā brahmaṇaḥ padam ninīṣet
8. But an intelligent person (medhāvī), whose sins are cast away, who observes a light diet, and whose senses are controlled, should, having subdued desire and anger, seek the state of Brahman (brahman).
अग्नींश्च ब्राह्मणांश्चार्चेद्देवताः प्रणमेत च ।
वर्जयेद्रुषतीं वाचं हिंसां चाधर्मसंहिताम् ॥९॥
9. agnīṁśca brāhmaṇāṁścārceddevatāḥ praṇameta ca ,
varjayedruṣatīṁ vācaṁ hiṁsāṁ cādharmasaṁhitām.
9. agnīn ca brāhmaṇān ca arcet devatāḥ praṇameta ca |
varjayet ruṣatīm vācam hiṁsām ca adharma-saṁhitām
9. agnīn ca brāhmaṇān ca devatāḥ arcet ca praṇameta
ruṣatīm vācam ca adharma-saṁhitām hiṁsām varjayet
9. One should worship (arcanā) fires and Brahmins, and also bow down to the deities. One should avoid harsh speech and violence (hiṁsā) that is associated with unrighteousness (adharma).
एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते ।
ज्ञानागमेन कर्माणि कुर्वन्कर्मसु सिध्यति ॥१०॥
10. eṣā pūrvatarā vṛttirbrāhmaṇasya vidhīyate ,
jñānāgamena karmāṇi kurvankarmasu sidhyati.
10. eṣā pūrvatarā vṛttiḥ brāhmaṇasya vidhīyate |
jñāna-āgamena karmāṇi kurvan karmasu sidhyati
10. eṣā pūrvatarā vṛttiḥ brāhmaṇasya vidhīyate
jñāna-āgamena karmāṇi kurvan karmasu sidhyati
10. This is the foremost conduct prescribed for a Brahmin. By performing actions (karma) with the attainment of knowledge, one succeeds in those actions (karma).
पञ्चेन्द्रियजलां घोरां लोभकूलां सुदुस्तराम् ।
मन्युपङ्कामनाधृष्यां नदीं तरति बुद्धिमान् ॥११॥
11. pañcendriyajalāṁ ghorāṁ lobhakūlāṁ sudustarām ,
manyupaṅkāmanādhṛṣyāṁ nadīṁ tarati buddhimān.
11. pañca-indriya-jalām ghorām lobha-kūlām su-dustarām
| manyu-paṅkām anādhṛṣyām nadīm tarati buddhimān
11. buddhimān pañca-indriya-jalām ghorām lobha-kūlām
su-dustarām manyu-paṅkām anādhṛṣyām nadīm tarati
11. A wise person (buddhimān) crosses the dreadful river which has the five senses (indriya) as its waters, greed (lobha) as its banks, is very difficult to cross, and has the mire of anger (manyu) making it unassailable.
काममन्यूद्धतं यत्स्यान्नित्यमत्यन्तमोहितम् ।
महता विधिदृष्टेन बलेनाप्रतिघातिना ।
स्वभावस्रोतसा वृत्तमुह्यते सततं जगत् ॥१२॥
12. kāmamanyūddhataṁ yatsyānnityamatyantamohitam ,
mahatā vidhidṛṣṭena balenāpratighātinā ,
svabhāvasrotasā vṛttamuhyate satataṁ jagat.
12. kāma-manyu-uddhatam yat syāt nityam
atyanta-mohitam | mahatā vidhi-dṛṣṭena
balena apratighātinā |
svabhāva-srotasā vṛttam uhyate satatam jagat
12. yat kāma-manyu-uddhatam syāt nityam atyanta-mohitam,
(tat) mahatā vidhi-dṛṣṭena apratighātinā balena,
svabhāva-srotasā vṛttam,
jagat satatam uhyate
12. That which is agitated by desire (kāma) and anger (manyu), and is perpetually and utterly deluded, is continuously carried away by the powerful, divinely ordained, irresistible force (balena) of its intrinsic nature (svabhāva) that flows like a current. The world (jagat) is swept along by this stream of its own constitution (svabhāva).
कालोदकेन महता वर्षावर्तेन संततम् ।
मासोर्मिणर्तुवेगेन पक्षोलपतृणेन च ॥१३॥
13. kālodakena mahatā varṣāvartena saṁtatam ,
māsormiṇartuvegena pakṣolapatṛṇena ca.
13. kāla-udakena mahatā varṣā-vartena santatam
māsa-ūrmiṇā ṛtu-vegena pakṣa-ula-patṛṇena ca
13. kāla-udakena mahatā varṣā-vartena santatam
māsa-ūrmiṇā ṛtu-vegena pakṣa-ula-patṛṇena ca
13. The great waters of time (kāla) are continuously marked by the whirlpools of years, by the waves of months, by the swift currents of seasons, and by the floating debris of fortnights.
निमेषोन्मेषफेनेन अहोरात्रजवेन च ।
कामग्राहेण घोरेण वेदयज्ञप्लवेन च ॥१४॥
14. nimeṣonmeṣaphenena ahorātrajavena ca ,
kāmagrāheṇa ghoreṇa vedayajñaplavena ca.
14. nimeṣa-unmeṣa-phenena ahaḥ-rātra-javena ca
kāma-grāheṇa ghoreṇa veda-yajña-plavena ca
14. nimeṣa-unmeṣa-phenena ahaḥ-rātra-javena ca
kāma-grāheṇa ghoreṇa veda-yajña-plavena ca
14. They also bear the foam of winks and blinks, the rapid flow of days and nights, and contain terrible crocodiles of desire (kāma) as well as the rafts of Vedic Vedic rituals (yajña).
धर्मद्वीपेन भूतानां चार्थकामरवेण च ।
ऋतसोपानतीरेण विहिंसातरुवाहिना ॥१५॥
15. dharmadvīpena bhūtānāṁ cārthakāmaraveṇa ca ,
ṛtasopānatīreṇa vihiṁsātaruvāhinā.
15. dharma-dvīpena bhūtānām ca artha-kāma-raveṇa
ca ṛta-sopāna-tīreṇa vihiṃsā-taru-vāhinā
15. dharma-dvīpena bhūtānām ca artha-kāma-raveṇa
ca ṛta-sopāna-tīreṇa vihiṃsā-taru-vāhinā
15. Within these waters are found islands of natural law (dharma) and the roaring clamor of creatures' material pursuits (artha) and desires (kāma). Their banks are marked by the steps of cosmic order (ṛta), and they carry away the trees of violence (vihiṃsā).
युगह्रदौघमध्येन ब्रह्मप्रायभवेन च ।
धात्रा सृष्टानि भूतानि कृष्यन्ते यमसादनम् ॥१६॥
16. yugahradaughamadhyena brahmaprāyabhavena ca ,
dhātrā sṛṣṭāni bhūtāni kṛṣyante yamasādanam.
16. yuga-hrada-ogha-madhyena brahma-prāya-bhavena
ca dhātrā sṛṣṭāni bhūtāni kṛṣyante yama-sādanam
16. yuga-hrada-ogha-madhyena brahma-prāya-bhavena
ca dhātrā sṛṣṭāni bhūtāni yama-sādanam kṛṣyante
16. Flowing amidst a deluge of epochal pools and representing an existence (bhava) predominantly comprised of creation, all beings created by the Creator (Dhātṛ) are ultimately dragged to the abode of Yama (death).
एतत्प्रज्ञामयैर्धीरा निस्तरन्ति मनीषिणः ।
प्लवैरप्लववन्तो हि किं करिष्यन्त्यचेतसः ॥१७॥
17. etatprajñāmayairdhīrā nistaranti manīṣiṇaḥ ,
plavairaplavavanto hi kiṁ kariṣyantyacetasaḥ.
17. etat prajñāmayaiḥ dhīrāḥ nistaranti manīṣiṇaḥ |
plavaiḥ aplavavantaḥ hi kim kariṣyanti acetasaḥ
17. dhīrāḥ manīṣiṇaḥ etat prajñāmayaiḥ nistaranti
hi aplavavantaḥ acetasaḥ plavaiḥ kim kariṣyanti
17. The wise and discerning individuals overcome difficulties by means of this wisdom (prajñā). Indeed, what will the unintelligent ones, who lack such a raft (of wisdom), be able to do?
उपपन्नं हि यत्प्राज्ञो निस्तरेन्नेतरो जनः ।
दूरतो गुणदोषौ हि प्राज्ञः सर्वत्र पश्यति ॥१८॥
18. upapannaṁ hi yatprājño nistarennetaro janaḥ ,
dūrato guṇadoṣau hi prājñaḥ sarvatra paśyati.
18. upapannaṃ hi yat prājñaḥ nistaret na itaraḥ janaḥ
| dūrataḥ guṇadoṣau hi prājñaḥ sarvatra paśyati
18. hi yat upapannaṃ prājñaḥ nistaret itaraḥ janaḥ
na hi prājñaḥ sarvatra dūrataḥ guṇadoṣau paśyati
18. Indeed, the wise person (prājña) is capable of overcoming what is fitting to be overcome, but not an ordinary person. For, the wise person (prājña) discerns both merits and demerits everywhere, even from a distance.
संशयात्मा स कामात्मा चलचित्तोऽल्पचेतनः ।
अप्राज्ञो न तरत्येव यो ह्यास्ते न स गच्छति ॥१९॥
19. saṁśayātmā sa kāmātmā calacitto'lpacetanaḥ ,
aprājño na taratyeva yo hyāste na sa gacchati.
19. saṃśayātmā saḥ kāmātmā calacittaḥ alpacetanaḥ |
aprājñaḥ na tarati eva yaḥ hi āste na saḥ gacchati
19. saḥ saṃśayātmā kāmātmā calacittaḥ alpacetanaḥ
aprājñaḥ eva na tarati yaḥ hi āste saḥ na gacchati
19. He who is doubtful by nature (ātman), he who is driven by desires, he whose mind is unsteady, and he who possesses little understanding (cetanā) – such an unwise person (aprājña) truly never overcomes. Indeed, he who merely stays put does not progress.
अप्लवो हि महादोषमुह्यमानोऽधिगच्छति ।
कामग्राहगृहीतस्य ज्ञानमप्यस्य न प्लवः ॥२०॥
20. aplavo hi mahādoṣamuhyamāno'dhigacchati ,
kāmagrāhagṛhītasya jñānamapyasya na plavaḥ.
20. aplavaḥ hi mahādoṣam muhyamānaḥ adhigacchati
| kāmagrāhagṛhītasya jñānam api asya na plavaḥ
20. hi aplavaḥ muhyamānaḥ mahādoṣam adhigacchati
kāmagrāhagṛhītasya asya jñānam api plavaḥ na
20. Indeed, one who lacks a raft, being deluded, falls into a great predicament. Even knowledge is not a raft for one seized by the 'grip of desire' (kāmagrāha).
तस्मादुन्मज्जनस्यार्थे प्रयतेत विचक्षणः ।
एतदुन्मज्जनं तस्य यदयं ब्राह्मणो भवेत् ॥२१॥
21. tasmādunmajjanasyārthe prayateta vicakṣaṇaḥ ,
etadunmajjanaṁ tasya yadayaṁ brāhmaṇo bhavet.
21. tasmāt unmajjanasya arthe prayateta vicakṣaṇaḥ
etat unmajjanam tasya yat ayam brāhmaṇaḥ bhavet
21. tasmāt vicakṣaṇaḥ unmajjanasya arthe prayateta
etat unmajjanam tasya yat ayam brāhmaṇaḥ bhavet
21. Therefore, a discerning person should strive for their upliftment. His upliftment (unmajjana) is that he becomes a Brahmin (brāhmaṇa).
त्र्यवदाते कुले जातस्त्रिसंदेहस्त्रिकर्मकृत् ।
तस्मादुन्मज्जनस्तिष्ठेन्निस्तरेत्प्रज्ञया यथा ॥२२॥
22. tryavadāte kule jātastrisaṁdehastrikarmakṛt ,
tasmādunmajjanastiṣṭhennistaretprajñayā yathā.
22. tryavadāte kule jātaḥ trisaṃdehaḥ trikarmakṛt
tasmāt unmajjanaḥ tiṣṭhet nistaret prajñayā yathā
22. tryavadāte kule jātaḥ trisaṃdehaḥ trikarmakṛt
unmajjanaḥ tasmāt tiṣṭhet prajñayā yathā nistaret
22. One who is born in a family purified for three generations, free from three doubts, and performs the three prescribed duties - such a person should therefore remain steadfast in their upliftment (unmajjana). They should cross over (obstacles to liberation) through wisdom, as is appropriate.
संस्कृतस्य हि दान्तस्य नियतस्य कृतात्मनः ।
प्राज्ञस्यानन्तरा सिद्धिरिह लोके परत्र च ॥२३॥
23. saṁskṛtasya hi dāntasya niyatasya kṛtātmanaḥ ,
prājñasyānantarā siddhiriha loke paratra ca.
23. saṃskṛtasya hi dāntasya niyatasya kṛtātmanaḥ
prājñasya anantarā siddhiḥ iha loke paratra ca
23. hi saṃskṛtasya dāntasya niyatasya kṛtātmanaḥ
prājñasya anantarā siddhiḥ iha loke ca paratra
23. Indeed, for a wise person (prājña) who is cultured, self-controlled, disciplined, and whose inner self (ātman) is perfected, success is immediate, both in this world and in the next.
वर्तते तेषु गृहवानक्रुध्यन्ननसूयकः ।
पञ्चभिः सततं यज्ञैर्विघसाशी यजेत च ॥२४॥
24. vartate teṣu gṛhavānakrudhyannanasūyakaḥ ,
pañcabhiḥ satataṁ yajñairvighasāśī yajeta ca.
24. vartate teṣu gṛhavān akrudhyan anasūyakaḥ
pañcabhiḥ satatam yajñaiḥ vighasāśī yajeta ca
24. gṛhavān teṣu akrudhyan anasūyakaḥ vartate
pañcabhiḥ yajñaiḥ satatam yajeta ca vighasāśī
24. A householder (gṛhavān) should live among people, free from anger and envy. He should constantly perform the five daily Vedic rituals (yajña) and partake only of the remnants of the offerings.
सतां वृत्तेन वर्तेत क्रियाः शिष्टवदाचरेत् ।
असंरोधेन धर्मस्य वृत्तिं लिप्सेदगर्हिताम् ॥२५॥
25. satāṁ vṛttena varteta kriyāḥ śiṣṭavadācaret ,
asaṁrodhena dharmasya vṛttiṁ lipsedagarhitām.
25. satām vṛttena varteta kriyāḥ śiṣṭavat ācaret
asaṃrodhena dharmasya vṛttim lipsīta agarhitām
25. satām vṛttena varteta śiṣṭavat kriyāḥ ācaret
dharmasya asaṃrodhena agarhitām vṛttim lipsīta
25. One should conduct oneself by the behavior of the virtuous, and perform actions as the cultured do. One should seek an irreproachable livelihood without obstructing one's intrinsic nature (dharma).
श्रुतिविज्ञानतत्त्वज्ञः शिष्टाचारो विचक्षणः ।
स्वधर्मेण क्रियावांश्च कर्मणा सोऽप्यसंकरः ॥२६॥
26. śrutivijñānatattvajñaḥ śiṣṭācāro vicakṣaṇaḥ ,
svadharmeṇa kriyāvāṁśca karmaṇā so'pyasaṁkaraḥ.
26. śrutivijñānatattvajñaḥ śiṣṭācāraḥ vicakṣaṇaḥ
svadharmeṇa kriyāvān ca karmaṇā saḥ api asaṃkaraḥ
26. śrutivijñānatattvajñaḥ śiṣṭācāraḥ vicakṣaṇaḥ
svadharmeṇa kriyāvān ca saḥ api karmaṇā asaṃkaraḥ
26. A person who understands the essence of Vedic knowledge, who follows the conduct of the cultured, who is discerning, and who is active according to his own intrinsic nature (svadharma), such a one is also free from impurity or confusion through their actions (karma).
क्रियावाञ्श्रद्दधानश्च दाता प्राज्ञोऽनसूयकः ।
धर्माधर्मविशेषज्ञः सर्वं तरति दुस्तरम् ॥२७॥
27. kriyāvāñśraddadhānaśca dātā prājño'nasūyakaḥ ,
dharmādharmaviśeṣajñaḥ sarvaṁ tarati dustaram.
27. kriyāvān śraddadhānaḥ ca dātā prājñaḥ anasūyakaḥ
dharmādharmaviśeṣajñaḥ sarvam tarati dustaram
27. kriyāvān śraddadhānaḥ ca dātā prājñaḥ anasūyakaḥ
dharmādharmaviśeṣajñaḥ sarvam dustaram tarati
27. One who is active, filled with faith (śraddhā), a giver, wise, not envious, and discerning of the distinctions between right action (dharma) and wrong action (adharma) - such a person overcomes all that is difficult to surmount.
धृतिमानप्रमत्तश्च दान्तो धर्मविदात्मवान् ।
वीतहर्षभयक्रोधो ब्राह्मणो नावसीदति ॥२८॥
28. dhṛtimānapramattaśca dānto dharmavidātmavān ,
vītaharṣabhayakrodho brāhmaṇo nāvasīdati.
28. dhṛtimān apramattaḥ ca dāntaḥ dharmavit ātmavān
vītaharṣabhayakrodhaḥ brāhmaṇaḥ na avasīdati
28. dhṛtimān apramattaḥ ca dāntaḥ dharmavit ātmavān
vītaharṣabhayakrodhaḥ brāhmaṇaḥ na avasīdati
28. One who is resolute, vigilant, self-controlled, a knower of natural law (dharma), self-possessed (ātman-possessing), and free from elation, fear, and anger - such a brahmin (brāhmaṇa) never declines or perishes.
एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते ।
ज्ञानवित्त्वेन कर्माणि कुर्वन्सर्वत्र सिध्यति ॥२९॥
29. eṣā pūrvatarā vṛttirbrāhmaṇasya vidhīyate ,
jñānavittvena karmāṇi kurvansarvatra sidhyati.
29. eṣā pūrvatarā vṛttiḥ brāhmaṇasya vidhīyate
jñānavittvena karmāṇi kurvan sarvatra sidhyati
29. eṣā pūrvatarā vṛttiḥ brāhmaṇasya vidhīyate (yaḥ)
jñānavittvena karmāṇi kurvan (saḥ) sarvatra sidhyati
29. This earlier mode of conduct is prescribed for a Brāhmaṇa. Performing actions with knowledge (jñāna), he achieves success everywhere.
अधर्मं धर्मकामो हि करोतीहाविचक्षणः ।
धर्मं चाधर्मसंकाशं शोचन्निव करोति सः ॥३०॥
30. adharmaṁ dharmakāmo hi karotīhāvicakṣaṇaḥ ,
dharmaṁ cādharmasaṁkāśaṁ śocanniva karoti saḥ.
30. adharmaṃ dharmakāmaḥ hi karoti iha avicakṣaṇaḥ
dharmaṃ ca adharmaṃsaṃkāśam śocan iva karoti saḥ
30. avicakṣaṇaḥ dharmakāmaḥ hi iha adharmaṃ karoti
ca saḥ adharmaṃsaṃkāśam dharmaṃ śocan iva karoti
30. Indeed, an undiscerning person who desires righteousness (dharma) commits unrighteousness (adharma) in this world. And he performs righteousness (dharma) that resembles unrighteousness (adharma), as if lamenting.
धर्मं करोमीति करोत्यधर्ममधर्मकामश्च करोति धर्मम् ।
उभे बालः कर्मणी न प्रजानन्स जायते म्रियते चापि देही ॥३१॥
31. dharmaṁ karomīti karotyadharma;madharmakāmaśca karoti dharmam ,
ubhe bālaḥ karmaṇī na prajāna;nsa jāyate mriyate cāpi dehī.
31. dharmaṃ karomi iti karoti adharmaṃ
adharmakāmaḥ ca karoti dharmam
ubhe bālaḥ karmaṇī na prajānan
saḥ jāyate mriyate ca api dehī
31. (yaḥ) dharmaṃ karomi iti (manyamānaḥ)
adharmaṃ karoti ca adharmakāmaḥ
dharmam karoti bālaḥ dehī ubhe karmaṇī
na prajānan saḥ jāyate ca api mriyate
31. Thinking 'I am performing righteousness (dharma),' one actually performs unrighteousness (adharma); and one desiring unrighteousness (adharma) performs righteousness (dharma). The ignorant embodied being (dehī), not discerning these two actions (karma), is born and dies.