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महाभारतः       mahābhārataḥ - book-12, chapter-32

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वैशंपायन उवाच ।
तूष्णींभूतं तु राजानं शोचमानं युधिष्ठिरम् ।
तपस्वी धर्मतत्त्वज्ञः कृष्णद्वैपायनोऽब्रवीत् ॥१॥
1. vaiśaṁpāyana uvāca ,
tūṣṇīṁbhūtaṁ tu rājānaṁ śocamānaṁ yudhiṣṭhiram ,
tapasvī dharmatattvajñaḥ kṛṣṇadvaipāyano'bravīt.
1. vaiśampāyana uvāca tūṣṇīṃbhūtaṃ tu rājānaṃ śocamānaṃ yudhiṣṭhiram
tapasvī dharma-tattva-jñaḥ kṛṣṇa-dvaipāyanaḥ abravīt
1. vaiśampāyanaḥ uvāca,
tu tapasvī dharma-tattva-jñaḥ kṛṣṇa-dvaipāyanaḥ tūṣṇīṃbhūtaṃ śocamānaṃ rājānaṃ yudhiṣṭhiram abravīt
1. Vaiśampāyana said, - Then the luminary Kṛṣṇa-Dvaipāyana, who knew the truth of dharma, spoke to King Yudhiṣṭhira, who was sitting silently and grieving.
प्रजानां पालनं धर्मो राज्ञां राजीवलोचन ।
धर्मः प्रमाणं लोकस्य नित्यं धर्मानुवर्तनम् ॥२॥
2. prajānāṁ pālanaṁ dharmo rājñāṁ rājīvalocana ,
dharmaḥ pramāṇaṁ lokasya nityaṁ dharmānuvartanam.
2. prajānām pālanam dharmaḥ rājñām rājīvalocana |
dharmaḥ pramāṇam lokasya nityam dharmānuvartanam
2. rājīvalocana rājñām prajānām pālanam dharmaḥ
lokasya pramāṇam nityam dharmānuvartanam dharmaḥ
2. O lotus-eyed one, protecting the subjects is the duty of kings, and constant adherence to dharma is the universal standard for the world.
अनुतिष्ठस्व वै राजन्पितृपैतामहं पदम् ।
ब्राह्मणेषु च यो धर्मः स नित्यो वेदनिश्चितः ॥३॥
3. anutiṣṭhasva vai rājanpitṛpaitāmahaṁ padam ,
brāhmaṇeṣu ca yo dharmaḥ sa nityo vedaniścitaḥ.
3. anutiṣṭhasva vai rājan pitṛpaitāmahaṃ padam
brāhmaṇeṣu ca yaḥ dharmaḥ sa nityaḥ veda-niścitaḥ
3. rājan vai pitṛpaitāmahaṃ padam anutiṣṭhasva ca
yaḥ brāhmaṇeṣu dharmaḥ saḥ nityaḥ veda-niścitaḥ
3. O king, fulfill the noble position inherited from your fathers and grandfathers, and follow that eternal dharma established by the Vedas which belongs to the brahmins.
तत्प्रमाणं प्रमाणानां शाश्वतं भरतर्षभ ।
तस्य धर्मस्य कृत्स्नस्य क्षत्रियः परिरक्षिता ॥४॥
4. tatpramāṇaṁ pramāṇānāṁ śāśvataṁ bharatarṣabha ,
tasya dharmasya kṛtsnasya kṣatriyaḥ parirakṣitā.
4. tat pramāṇaṃ pramāṇānāṃ śāśvataṃ bharatarṣabha
tasya dharmasya kṛtsnasya kṣatriyaḥ parirakṣitā
4. bharatarṣabha tat pramāṇānāṃ śāśvataṃ pramāṇaṃ
kṣatriyaḥ kṛtsnasya tasya dharmasya parirakṣitā
4. O best of the Bharatas, that is the eternal standard among all standards, and a kṣatriya is the protector of that entire dharma.
तथा यः प्रतिहन्त्यस्य शासनं विषये नरः ।
स बाहुभ्यां विनिग्राह्यो लोकयात्राविघातकः ॥५॥
5. tathā yaḥ pratihantyasya śāsanaṁ viṣaye naraḥ ,
sa bāhubhyāṁ vinigrāhyo lokayātrāvighātakaḥ.
5. tathā yaḥ pratihanty asya śāsanaṃ viṣaye naraḥ
sa bāhubhyāṃ vinigrāhyo lokayātrāvighātakaḥ
5. yaḥ ca naraḥ asya viṣaye śāsanaṃ pratihanti saḥ
lokayātrāvighātakaḥ bāhubhyāṃ vinigrāhyaḥ tathā
5. Furthermore, any person who opposes his command within his territory is a disruptor of social order and must be restrained by the strength of your arms.
प्रमाणमप्रमाणं यः कुर्यान्मोहवशं गतः ।
भृत्यो वा यदि वा पुत्रस्तपस्वी वापि कश्चन ।
पापान्सर्वैरुपायैस्तान्नियच्छेद्घातयेत वा ॥६॥
6. pramāṇamapramāṇaṁ yaḥ kuryānmohavaśaṁ gataḥ ,
bhṛtyo vā yadi vā putrastapasvī vāpi kaścana ,
pāpānsarvairupāyaistānniyacchedghātayeta vā.
6. pramāṇam apramāṇam yaḥ kuryāt mohavaśaṃ
gataḥ bhṛtyo vā yadi vā putraḥ
tapasvī vā api kaścana pāpān sarvair
upāyais tān niyached ghātayet vā
6. mohavasaṃ gataḥ yaḥ pramāṇam apramāṇaṃ kuryāt,
vā bhṛtyaḥ yadi vā putraḥ vā api kaścana tapasvī,
tān pāpān sarvaiḥ upāyaiḥ niyachet ghātayet vā
6. Whosoever, overcome by delusion, treats what is authoritative as unauthoritative, whether he be a servant, a son, or any ascetic, you must restrain those wrongdoers by all means or have them executed.
अतोऽन्यथा वर्तमानो राजा प्राप्नोति किल्बिषम् ।
धर्मं विनश्यमानं हि यो न रक्षेत्स धर्महा ॥७॥
7. ato'nyathā vartamāno rājā prāpnoti kilbiṣam ,
dharmaṁ vinaśyamānaṁ hi yo na rakṣetsa dharmahā.
7. atas anyathā vartamānaḥ rājā prāpnoti kilbiṣam
dharmam vinaśyamānam hi yaḥ na rakṣet saḥ dharmahan
7. ataḥ anyathā vartamānaḥ rājā kilbiṣam prāpnoti,
hi yaḥ vinaśyamānam dharmam na rakṣet,
saḥ dharmahan (bhavati)
7. A king who acts otherwise incurs sin, for whoever fails to protect dharma as it is being destroyed is a killer of dharma.
ते त्वया धर्महन्तारो निहताः सपदानुगाः ।
स्वधर्मे वर्तमानस्त्वं किं नु शोचसि पाण्डव ।
राजा हि हन्याद्दद्याच्च प्रजा रक्षेच्च धर्मतः ॥८॥
8. te tvayā dharmahantāro nihatāḥ sapadānugāḥ ,
svadharme vartamānastvaṁ kiṁ nu śocasi pāṇḍava ,
rājā hi hanyāddadyācca prajā rakṣecca dharmataḥ.
8. te tvayā dharmahantāraḥ nihatāḥ
sa-padānugāḥ sva-dharme vartamānaḥ tvaṃ
kiṃ nu śocasi pāṇḍava rājā hi hanyāt
dadyāt ca prajā rakṣet ca dharmataḥ
8. pāṇḍava,
te dharmahantāraḥ sa-padānugāḥ tvayā nihatāḥ.
sva-dharme vartamānaḥ tvaṃ kiṃ nu śocasi? hi rājā prajāḥ ca dharmataḥ rakṣet hanyāt dadyāt ca.
8. O Pāṇḍava, those destroyers of dharma along with their followers have been killed by you. Why do you grieve, when you are standing in your own dharma? For a king must protect the subjects righteously, and he should punish and give.
युधिष्ठिर उवाच ।
न तेऽभिशङ्के वचनं यद्ब्रवीषि तपोधन ।
अपरोक्षो हि ते धर्मः सर्वधर्मभृतां वर ॥९॥
9. yudhiṣṭhira uvāca ,
na te'bhiśaṅke vacanaṁ yadbravīṣi tapodhana ,
aparokṣo hi te dharmaḥ sarvadharmabhṛtāṁ vara.
9. yudhiṣṭhira uvāca na te abhisaṅke vacanaṃ yat bravīṣi
tapodhana aparokṣo hi te dharmaḥ sarvadharmabhṛtāṃ vara
9. yudhiṣṭhiraḥ uvāca tapodhana yat bravīṣi te vacanaṃ na
abhisaṅke hi te dharmaḥ aparokṣaḥ sarva-dharma-bhṛtāṃ vara
9. Yudhiṣṭhira said: O tapodhana, I do not doubt those words which you speak, for dharma is directly known to you, O best among all upholders of dharma.
मया ह्यवध्या बहवो घातिता राज्यकारणात् ।
तान्यकार्याणि मे ब्रह्मन्दहन्ति च तपन्ति च ॥१०॥
10. mayā hyavadhyā bahavo ghātitā rājyakāraṇāt ,
tānyakāryāṇi me brahmandahanti ca tapanti ca.
10. mayā hi avadhyā bahavaḥ ghātitā rājyakāraṇāt
tāni akāryāṇi me brahman dahanti ca tapanti ca
10. brahman mayā hi avadhyā bahavaḥ rājyakāraṇāt
ghātitāḥ tāni akāryāṇi me dahanti ca tapanti ca
10. O revered brahmin, many who ought not to have been killed were killed by me for the sake of a kingdom, and those wrongful deeds burn and torment me.
व्यास उवाच ।
ईश्वरो वा भवेत्कर्ता पुरुषो वापि भारत ।
हठो वा वर्तते लोके कर्मजं वा फलं स्मृतम् ॥११॥
11. vyāsa uvāca ,
īśvaro vā bhavetkartā puruṣo vāpi bhārata ,
haṭho vā vartate loke karmajaṁ vā phalaṁ smṛtam.
11. vyāsa uvāca īśvaraḥ vā bhavet kartā puruṣaḥ vā api
bhārata haṭhaḥ vā vartate loke karmajam vā phalam smṛtam
11. vyāsaḥ uvāca bhārata īśvaraḥ vā puruṣaḥ vā api kartā
bhavet vā haṭhaḥ vartate vā karmajam phalam smṛtam loke
11. Vyāsa said: O Bhārata, whether God is the creator or the cosmic person is the creator, or whether it happens by sheer force, or whether the result is known to be born from karma, - (all these views exist in the world).
ईश्वरेण नियुक्ता हि साध्वसाधु च पार्थिव ।
कुर्वन्ति पुरुषाः कर्म फलमीश्वरगामि तत् ॥१२॥
12. īśvareṇa niyuktā hi sādhvasādhu ca pārthiva ,
kurvanti puruṣāḥ karma phalamīśvaragāmi tat.
12. īśvareṇa niyuktāḥ hi sādhu asādhu ca pārthiva
kurvanti puruṣāḥ karma phalam īśvara gāmi tat
12. pārthiva,
īśvareṇa niyuktāḥ puruṣāḥ hi sādhu asādhu karma kurvanti,
tat phalam īśvara-gāmi.
12. O king, directed by God, men perform good and bad actions, and the fruit of those actions goes to God.
यथा हि पुरुषश्छिन्द्याद्वृक्षं परशुना वने ।
छेत्तुरेव भवेत्पापं परशोर्न कथंचन ॥१३॥
13. yathā hi puruṣaśchindyādvṛkṣaṁ paraśunā vane ,
chettureva bhavetpāpaṁ paraśorna kathaṁcana.
13. yathā hi puruṣaḥ chindyāt vṛkṣam paraśunā vane
chettuḥ eva bhavet pāpam paraśoḥ na kathañcana
13. yathā puruṣaḥ vane paraśunā vṛkṣam chindyāt hi,
(tathā) pāpam chettuḥ eva bhavet,
paraśoḥ na kathañcana
13. Just as a man would cut down a tree in the forest with an axe, the sin belongs to the person who cuts, and never to the axe.
अथ वा तदुपादानात्प्राप्नुयुः कर्मणः फलम् ।
दण्डशस्त्रकृतं पापं पुरुषे तन्न विद्यते ॥१४॥
14. atha vā tadupādānātprāpnuyuḥ karmaṇaḥ phalam ,
daṇḍaśastrakṛtaṁ pāpaṁ puruṣe tanna vidyate.
14. atha vā tad-upādānāt prāpnuyuḥ karmaṇaḥ phalam
daṇḍa-śastra-kṛtam pāpam puruṣe tat na vidyate
14. atha vā tat-upādānāt karmaṇaḥ phalam prāpnuyuḥ
daṇḍa-śastra-kṛtam pāpam puruṣe tat na vidyate
14. Or else, they might attain the result of their karma because of taking hold of it, but the sin committed with a staff or a weapon does not attach to that person.
न चैतदिष्टं कौन्तेय यदन्येन फलं कृतम् ।
प्राप्नुयादिति तस्माच्च ईश्वरे तन्निवेशय ॥१५॥
15. na caitadiṣṭaṁ kaunteya yadanyena phalaṁ kṛtam ,
prāpnuyāditi tasmācca īśvare tanniveśaya.
15. na ca etat iṣṭam kaunteya yat anyena phalam
kṛtam prāpnuyāt iti tasmāt ca īśvare tat niveśaya
15. kaunteya,
ca yat phalam anyena kṛtam etat na iṣṭam prāpnuyāt iti,
tasmāt ca tat īśvare niveśaya
15. O Kaunteya, it is not proper that one should receive the result of an action done by another, and therefore, you should entrust that to God.
अथ वा पुरुषः कर्ता कर्मणोः शुभपापयोः ।
न परं विद्यते तस्मादेवमन्यच्छुभं कुरु ॥१६॥
16. atha vā puruṣaḥ kartā karmaṇoḥ śubhapāpayoḥ ,
na paraṁ vidyate tasmādevamanyacchubhaṁ kuru.
16. atha vā puruṣaḥ kartā karmaṇoḥ śubhapāpayoḥ na
paraṃ vidyate tasmāt evam anyat śubham kuru
16. atha vā puruṣaḥ śubhapāpayoḥ karmaṇoḥ kartā (bhavati),
na paraṃ vidyate tasmāt,
evam anyat śubham kuru
16. Or else, man is the doer of both good and bad actions, and nothing else exists beyond that. Therefore, do other good deeds in this manner.
न हि कश्चित्क्वचिद्राजन्दिष्टात्प्रतिनिवर्तते ।
दण्डशस्त्रकृतं पापं पुरुषे तन्न विद्यते ॥१७॥
17. na hi kaścitkvacidrājandiṣṭātpratinivartate ,
daṇḍaśastrakṛtaṁ pāpaṁ puruṣe tanna vidyate.
17. na hi kaścid kvacid rājan diṣṭāt pratinivartate
daṇḍaśastrakṛtaṃ pāpaṃ puruṣe tat na vidyate
17. rājan kaścid hi kvacid diṣṭāt na pratinivartate
daṇḍaśastrakṛtaṃ pāpaṃ puruṣe tat na vidyate
17. O king, no one anywhere ever turns back from destiny, and the sin committed with a staff or a weapon does not attach to that person.
यदि वा मन्यसे राजन्हठे लोकं प्रतिष्ठितम् ।
एवमप्यशुभं कर्म न भूतं न भविष्यति ॥१८॥
18. yadi vā manyase rājanhaṭhe lokaṁ pratiṣṭhitam ,
evamapyaśubhaṁ karma na bhūtaṁ na bhaviṣyati.
18. yadi vā manyase rājan haṭhe lokaḥ pratiṣṭhitaḥ
evam api aśubhaṃ karma na bhūtaṃ na bhaviṣyati
18. rājan yadi vā manyase haṭhe lokaḥ pratiṣṭhitaḥ
evam api aśubhaṃ karma na bhūtaṃ na bhaviṣyati
18. O king, or if you think that the world is established by sheer force, even then, bad karma neither has been nor will be.
अथाभिपत्तिर्लोकस्य कर्तव्या शुभपापयोः ।
अभिपन्नतमं लोके राज्ञामुद्यतदण्डनम् ॥१९॥
19. athābhipattirlokasya kartavyā śubhapāpayoḥ ,
abhipannatamaṁ loke rājñāmudyatadaṇḍanam.
19. atha abhipattiḥ lokasya kartavyā śubhapāpayoḥ
abhipannatamam loke rājñām udyatadaṇḍanam
19. atha lokasya śubhapāpayoḥ abhipattiḥ kartavyā
loke rājñām udyatadaṇḍanam abhipannatamam
19. Now, the responsibility for the good and bad deeds of the world falls upon the king, who holds the upraised staff of punishment as the most encompassing refuge in the world.
अथापि लोके कर्माणि समावर्तन्त भारत ।
शुभाशुभफलं चेमे प्राप्नुवन्तीति मे मतिः ॥२०॥
20. athāpi loke karmāṇi samāvartanta bhārata ,
śubhāśubhaphalaṁ ceme prāpnuvantīti me matiḥ.
20. atha api loke karmāṇi samāvartanta bhārata śubha
aśubha phalam ca ime prāpnuvanti iti me matiḥ
20. bhārata loke karmāṇi samāvartanta api ca ime
śubha aśubha phalam prāpnuvanti iti me matiḥ
20. O Bhārata, furthermore, actions are performed in the world, and these people receive the fruits of both good and bad deeds - such is my opinion.
एवं सत्यं शुभादेशं कर्मणस्तत्फलं ध्रुवम् ।
त्यज तद्राजशार्दूल मैवं शोके मनः कृथाः ॥२१॥
21. evaṁ satyaṁ śubhādeśaṁ karmaṇastatphalaṁ dhruvam ,
tyaja tadrājaśārdūla maivaṁ śoke manaḥ kṛthāḥ.
21. evam satyam śubhādeśam karmaṇaḥ tat phalam dhruvam
tyaja tat rājaśārdūla mā evam śoke manaḥ kṛthāḥ
21. rājaśārdūla evam satyam śubhādeśam karmaṇaḥ tat phalam dhruvam,
tat tyaja,
śoke manaḥ mā kṛthāḥ
21. O great king, this is the true and auspicious instruction regarding action and its certain fruit - therefore abandon that grief, and do not let your mind dwell in sorrow.
स्वधर्मे वर्तमानस्य सापवादेऽपि भारत ।
एवमात्मपरित्यागस्तव राजन्न शोभनः ॥२२॥
22. svadharme vartamānasya sāpavāde'pi bhārata ,
evamātmaparityāgastava rājanna śobhanaḥ.
22. svadharme vartamānasya sa-pavāde api bhārata
evam ātma-parityāgaḥ tava rājan na śobhanaḥ
22. bhārata rājan sapavāde api svadharme vartamānasya
tava evam ātma-parityāgaḥ na śobhanaḥ
22. O Bhārata, O king, abandoning your own self is not proper for you, even while remaining established in your dharma, though it is subject to blame.
विहितानीह कौन्तेय प्रायश्चित्तानि कर्मिणाम् ।
शरीरवांस्तानि कुर्यादशरीरः पराभवेत् ॥२३॥
23. vihitānīha kaunteya prāyaścittāni karmiṇām ,
śarīravāṁstāni kuryādaśarīraḥ parābhavet.
23. vihitāni iha kaunteya prāyaścittāni karmiṇām
śarīravān tānī kuryāt aśarīraḥ parābhavet
23. kaunteya iha karmiṇām prāyaścittāni vihitāni
śarīravān tāni kuryāt aśarīraḥ tu parābhavet
23. O Kaunteya, expiations are prescribed here for those who perform actions. One who has a body should perform them, for a disembodied being would perish.
तद्राजञ्जीवमानस्त्वं प्रायश्चित्तं चरिष्यसि ।
प्रायश्चित्तमकृत्वा तु प्रेत्य तप्तासि भारत ॥२४॥
24. tadrājañjīvamānastvaṁ prāyaścittaṁ cariṣyasi ,
prāyaścittamakṛtvā tu pretya taptāsi bhārata.
24. tat rājan jīvamānaḥ tvam prāyaścittam cariṣyasi
prāyaścittam akṛtvā tu pretya taptāsi bhārata
24. rājan tvam jīvamānaḥ tat prāyaścittam cariṣyasi
tu prāyaścittam akṛtvā pretya taptāsi bhārata
24. O king, while you are still alive, you will perform the expiation for that. If you do not perform the expiation, O Bhārata, you will suffer after death.