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महाभारतः       mahābhārataḥ - book-12, chapter-76

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युधिष्ठिर उवाच ।
यया वृत्त्या महीपालो विवर्धयति मानवान् ।
पुण्यांश्च लोकाञ्जयति तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
yayā vṛttyā mahīpālo vivardhayati mānavān ,
puṇyāṁśca lokāñjayati tanme brūhi pitāmaha.
1. yudhiṣṭhira uvāca yayā vṛttyā mahīpālaḥ vivardhayati
mānavān puṇyān ca lokān jayati tat me brūhi pitāmaha
1. yudhiṣṭhira uvāca pitāmaha yayā vṛttyā mahīpālaḥ
mānavān vivardhayati ca puṇyān lokān jayati tat me brūhi
1. Yudhiṣṭhira said: "O Grandfather, please tell me by what conduct a king causes human beings to prosper and thereby attains meritorious worlds."
भीष्म उवाच ।
दानशीलो भवेद्राजा यज्ञशीलश्च भारत ।
उपवासतपःशीलः प्रजानां पालने रतः ॥२॥
2. bhīṣma uvāca ,
dānaśīlo bhavedrājā yajñaśīlaśca bhārata ,
upavāsatapaḥśīlaḥ prajānāṁ pālane rataḥ.
2. bhīṣmaḥ uvāca dānaśīlaḥ bhavet rājā yajñaśīlaḥ ca
bhārata upavāsatapaḥśīlaḥ prajānām pālane rataḥ
2. bhīṣmaḥ uvāca bhārata rājā dānaśīlaḥ yajñaśīlaḥ
ca upavāsatapaḥśīlaḥ prajānām pālane rataḥ bhavet
2. Bhishma said: O Bharata, a king should be generous (dāna-śīla), devoted to performing Vedic rituals (yajña-śīla), inclined towards fasting and asceticism (tapas-śīla), and diligently engaged in the protection of his subjects.
सर्वाश्चैव प्रजा नित्यं राजा धर्मेण पालयेत् ।
उत्थानेनाप्रमादेन पूजयेच्चैव धार्मिकान् ॥३॥
3. sarvāścaiva prajā nityaṁ rājā dharmeṇa pālayet ,
utthānenāpramādena pūjayeccaiva dhārmikān.
3. sarvāḥ ca eva prajā nityam rājā dharmeṇa pālayet
utthānena apramādena pūjayet ca eva dhārmikān
3. rājā ca eva nityam sarvāḥ prajāḥ dharmeṇa pālayet
ca eva utthānena apramādena dhārmikān pūjayet
3. Indeed, a king should always protect all his subjects according to natural law (dharma). With diligence and vigilance, he should also honor the virtuous.
राज्ञा हि पूजितो धर्मस्ततः सर्वत्र पूज्यते ।
यद्यदाचरते राजा तत्प्रजानां हि रोचते ॥४॥
4. rājñā hi pūjito dharmastataḥ sarvatra pūjyate ,
yadyadācarate rājā tatprajānāṁ hi rocate.
4. rājñā hi pūjitaḥ dharmaḥ tataḥ sarvatra pūjyate
yat yat ācarate rājā tat prajānām hi rocate
4. hi rājñā pūjitaḥ dharmaḥ tataḥ sarvatra pūjyate
hi yat yat rājā ācarate tat prajānām rocate
4. Indeed, the natural law (dharma) that is honored by the king is then honored everywhere. Whatever the king practices, that indeed is pleasing to his subjects.
नित्यमुद्यतदण्डश्च भवेन्मृत्युरिवारिषु ।
निहन्यात्सर्वतो दस्यून्न कामात्कस्यचित्क्षमेत् ॥५॥
5. nityamudyatadaṇḍaśca bhavenmṛtyurivāriṣu ,
nihanyātsarvato dasyūnna kāmātkasyacitkṣamet.
5. nityam udyatadaṇḍaḥ ca bhavet mṛtyuḥ iva ariṣu
nihanyāt sarvataḥ dasyūn na kāmāt kasyacit kṣamet
5. rājā nityam udyatadaṇḍaḥ ca ariṣu mṛtyuḥ iva bhavet
sarvataḥ dasyūn nihanyāt kāmāt kasyacit na kṣamet
5. A ruler should always be ready to wield his scepter (authority), appearing like death to his enemies. He should thoroughly suppress bandits from all sides and never grant forgiveness to anyone out of personal desire.
यं हि धर्मं चरन्तीह प्रजा राज्ञा सुरक्षिताः ।
चतुर्थं तस्य धर्मस्य राजा भारत विन्दति ॥६॥
6. yaṁ hi dharmaṁ carantīha prajā rājñā surakṣitāḥ ,
caturthaṁ tasya dharmasya rājā bhārata vindati.
6. yam hi dharmam caranti iha prajāḥ rājñā surakṣitāḥ
caturtham tasya dharmasya rājā bhārata vindati
6. he bhārata rājñā surakṣitāḥ prajāḥ iha yam hi dharmam
caranti rājā tasya dharmasya caturtham vindati
6. O Bhārata, the king obtains a fourth part of the natural law (dharma) that the people, well-protected by him, indeed practice in this world.
यदधीते यद्यजते यद्ददाति यदर्चति ।
राजा चतुर्थभाक्तस्य प्रजा धर्मेण पालयन् ॥७॥
7. yadadhīte yadyajate yaddadāti yadarcati ,
rājā caturthabhāktasya prajā dharmeṇa pālayan.
7. yat adhīte yat yajate yat dadāti yat arcati
rājā caturthabhāk tasya prajāḥ dharmeṇa pālayan
7. rājā prajāḥ dharmeṇa pālayan yat adhīte yat
yajate yat dadāti yat arcati tasya caturthabhāk
7. The king, while protecting his subjects in accordance with natural law (dharma), receives a fourth share of whatever (merit) he studies, sacrifices, gives, or worships.
यद्राष्ट्रेऽकुशलं किंचिद्राज्ञोऽरक्षयतः प्रजाः ।
चतुर्थं तस्य पापस्य राजा भारत विन्दति ॥८॥
8. yadrāṣṭre'kuśalaṁ kiṁcidrājño'rakṣayataḥ prajāḥ ,
caturthaṁ tasya pāpasya rājā bhārata vindati.
8. yat rāṣṭre akuśalam kiñcit rājñaḥ arakṣayataḥ
prajāḥ caturtham tasya pāpasya rājā bhārata vindati
8. he bhārata rājā prajāḥ arakṣayataḥ rājñaḥ rāṣṭre yat
kiñcit akuśalam (bhavati) tasya pāpasya caturtham vindati
8. O Bhārata, the king who fails to protect his subjects incurs a fourth part of whatever evil or misfortune arises in his kingdom.
अप्याहुः सर्वमेवेति भूयोऽर्धमिति निश्चयः ।
कर्मणः पृथिवीपाल नृशंसोऽनृतवागपि ।
तादृशात्किल्बिषाद्राजा शृणु येन प्रमुच्यते ॥९॥
9. apyāhuḥ sarvameveti bhūyo'rdhamiti niścayaḥ ,
karmaṇaḥ pṛthivīpāla nṛśaṁso'nṛtavāgapi ,
tādṛśātkilbiṣādrājā śṛṇu yena pramucyate.
9. api āhuḥ sarvam eva iti bhūyaḥ ardham
iti niścayaḥ karmaṇaḥ pṛthivīpāla
nṛśaṃsaḥ anṛtavāk api tādṛśāt
kilbiṣāt rājā śṛṇu yena pramucyate
9. pṛthivīpāla,
karmaṇaḥ sarvam eva iti api āhuḥ; bhūyaḥ ardham iti niścayaḥ.
rājā,
nṛśaṃsaḥ anṛtavāk api,
tādṛśāt kilbiṣāt yena pramucyate,
śṛṇu.
9. O protector of the earth (pṛthivīpāla), some indeed say that the entire consequence of an action (karma) is attributed, while others are certain that only half is. Listen, O king, by what means even a cruel and untruthful ruler is liberated (mokṣa) from such a grave sin.
प्रत्याहर्तुमशक्यं स्याद्धनं चोरैर्हृतं यदि ।
स्वकोशात्तत्प्रदेयं स्यादशक्तेनोपजीवता ॥१०॥
10. pratyāhartumaśakyaṁ syāddhanaṁ corairhṛtaṁ yadi ,
svakośāttatpradeyaṁ syādaśaktenopajīvatā.
10. pratyāhartum aśakyam syāt dhanam coraiḥ hṛtam yadi
svakośāt tat pradeyam syāt aśaktena upajīvatā
10. yadi coraiḥ hṛtam dhanam pratyāhartum aśakyam syāt,
(tadā) aśaktena upajīvatā (janāya) tat svakośāt pradeyam syāt.
10. If wealth stolen by thieves becomes impossible to recover, then that (wealth) should be provided from his own treasury by the king to the one who is unable (to recover it) and who subsists (in his domain).
सर्ववर्णैः सदा रक्ष्यं ब्रह्मस्वं ब्राह्मणास्तथा ।
न स्थेयं विषये तेषु योऽपकुर्याद्द्विजातिषु ॥११॥
11. sarvavarṇaiḥ sadā rakṣyaṁ brahmasvaṁ brāhmaṇāstathā ,
na stheyaṁ viṣaye teṣu yo'pakuryāddvijātiṣu.
11. sarvavarṇaiḥ sadā rakṣyam brahmasvam brāhmaṇāḥ
tathā na stheyam viṣaye teṣu yaḥ apakuryāt dvijātiṣu
11. brahmasvam tathā brāhmaṇāḥ sarvavarṇaiḥ sadā rakṣyam.
yaḥ dvijātiṣu apakuryāt,
teṣu विषये न स्थेयम्।
11. The property of Brahmins (brahmasva) and Brahmins themselves should always be protected by all social classes (varṇa). One should not remain in a territory where anyone would do harm to the twice-born (dvijāti).
ब्रह्मस्वे रक्ष्यमाणे हि सर्वं भवति रक्षितम् ।
तेषां प्रसादे निर्वृत्ते कृतकृत्यो भवेन्नृपः ॥१२॥
12. brahmasve rakṣyamāṇe hi sarvaṁ bhavati rakṣitam ,
teṣāṁ prasāde nirvṛtte kṛtakṛtyo bhavennṛpaḥ.
12. brahmasve rakṣyamāṇe hi sarvam bhavati rakṣitam
teṣām prasāde nirvr̥tte kṛtakṛtyaḥ bhavet nṛpaḥ
12. hi brahmasve rakṣyamāṇe,
sarvam rakṣitam bhavati.
teṣām prasāde nirvr̥tte,
nṛpaḥ kṛtakṛtyaḥ bhavet.
12. Indeed, when Brahmin property (brahmasva) is protected, everything else becomes protected. And when their favor is secured, the king fulfills his duties.
पर्जन्यमिव भूतानि महाद्रुममिव द्विजाः ।
नरास्तमुपजीवन्ति नृपं सर्वार्थसाधकम् ॥१३॥
13. parjanyamiva bhūtāni mahādrumamiva dvijāḥ ,
narāstamupajīvanti nṛpaṁ sarvārthasādhakam.
13. parjanyam iva bhūtāni mahādrumam iva dvijāḥ
narāḥ tam upajīvanti nṛpam sarvārthasādhakam
13. bhūtāni parjanyam iva,
dvijāḥ mahādrumam iva,
narāḥ sarvārthasādhakam nṛpam tam upajīvanti
13. Just as living beings depend on a rain cloud, and twice-born (dvijāḥ) creatures depend on a great tree, so do people rely on that king who is capable of accomplishing all their goals.
न हि कामात्मना राज्ञा सततं शठबुद्धिना ।
नृशंसेनातिलुब्धेन शक्याः पालयितुं प्रजाः ॥१४॥
14. na hi kāmātmanā rājñā satataṁ śaṭhabuddhinā ,
nṛśaṁsenātilubdhena śakyāḥ pālayituṁ prajāḥ.
14. na hi kāmātmanā rājñā satatam śaṭhabuddhinā
nṛśaṃsena atilubdhena śakyāḥ pālayitum prajāḥ
14. hi na kāmātmanā satatam śaṭhabuddhinā nṛśaṃsena
atilubdhena rājñā prajāḥ pālayitum śakyāḥ
14. Indeed, subjects (prajāḥ) cannot be protected by a king whose nature is driven by desires, who is constantly deceitful, cruel, and excessively greedy.
युधिष्ठिर उवाच ।
नाहं राज्यसुखान्वेषी राज्यमिच्छाम्यपि क्षणम् ।
धर्मार्थं रोचये राज्यं धर्मश्चात्र न विद्यते ॥१५॥
15. yudhiṣṭhira uvāca ,
nāhaṁ rājyasukhānveṣī rājyamicchāmyapi kṣaṇam ,
dharmārthaṁ rocaye rājyaṁ dharmaścātra na vidyate.
15. yudhiṣṭhiraḥ uvāca na aham
rājyasukhanveṣī rājyam icchāmi api
kṣaṇam dharmārtham rocaye
rājyam dharmaḥ ca atra na vidyate
15. yudhiṣṭhiraḥ uvāca.
aham rājyasukhanveṣī na,
rājyam api kṣaṇam na icchāmi.
dharmārtham rājyam rocaye.
ca atra dharmaḥ na vidyate
15. Yudhishthira said: "I am not one who seeks the pleasures of a kingdom, nor do I desire a kingdom (rājyam) even for a moment. I would approve of a kingdom (rājyam) only for the sake of natural law (dharma), but here, natural law (dharma) is not found."
तदलं मम राज्येन यत्र धर्मो न विद्यते ।
वनमेव गमिष्यामि तस्माद्धर्मचिकीर्षया ॥१६॥
16. tadalaṁ mama rājyena yatra dharmo na vidyate ,
vanameva gamiṣyāmi tasmāddharmacikīrṣayā.
16. tat alam mama rājyena yatra dharmaḥ na vidyate
vanam eva gamiṣyāmi tasmāt dharmacikīrṣayā
16. tat mama rājyena alam,
yatra dharmaḥ na vidyate.
tasmāt dharmacikīrṣayā vanam eva gamiṣyāmi
16. Therefore, enough with this kingdom (rājyam) of mine, where natural law (dharma) does not exist. For that reason, with the desire to practice natural law (dharma), I will go to the forest (vanam) itself.
तत्र मेध्येष्वरण्येषु न्यस्तदण्डो जितेन्द्रियः ।
धर्ममाराधयिष्यामि मुनिर्मूलफलाशनः ॥१७॥
17. tatra medhyeṣvaraṇyeṣu nyastadaṇḍo jitendriyaḥ ,
dharmamārādhayiṣyāmi munirmūlaphalāśanaḥ.
17. tatra medhyeṣu araṇyeṣu nyastadaṇḍaḥ jitendriyaḥ
dharmam ārādhayiṣyāmi muniḥ mūlaphalāśanaḥ
17. tatra medhyeṣu araṇyeṣu nyastadaṇḍaḥ jitendriyaḥ
muniḥ mūlaphalāśanaḥ dharmam ārādhayiṣyāmi
17. There, in sacred forests, having laid down violence and conquered my senses, I will practice natural law (dharma) as a sage, subsisting on roots and fruits.
भीष्म उवाच ।
वेदाहं तव या बुद्धिरानृशंस्यगुणैव सा ।
न च शुद्धानृशंस्येन शक्यं महदुपासितुम् ॥१८॥
18. bhīṣma uvāca ,
vedāhaṁ tava yā buddhirānṛśaṁsyaguṇaiva sā ,
na ca śuddhānṛśaṁsyena śakyaṁ mahadupāsitum.
18. bhīṣmaḥ uvāca veda aham tava yā buddhiḥ ānṛśaṃsyaguṇā
eva sā na ca śuddha ānṛśaṃsyena śakyam mahat upāsitum
18. bhīṣmaḥ uvāca aham veda yā tava buddhiḥ sā ānṛśaṃsyaguṇā
eva ca śuddha ānṛśaṃsyena mahat upāsitum na śakyam
18. Bhishma said: "I know that your intellect is indeed endowed with the quality of compassion. But it is not possible to achieve great things solely through pure compassion."
अपि तु त्वा मृदुं दान्तमत्यार्यमतिधार्मिकम् ।
क्लीबं धर्मघृणायुक्तं न लोको बहु मन्यते ॥१९॥
19. api tu tvā mṛduṁ dāntamatyāryamatidhārmikam ,
klībaṁ dharmaghṛṇāyuktaṁ na loko bahu manyate.
19. api tu tvā mṛdum dāntam atyāryam atidhārmikam
klībam dharmaghṛṇāyuktam na lokaḥ bahu manyate
19. api tu lokaḥ mṛdum dāntam atyāryam atidhārmikam
klībam dharmaghṛṇāyuktam tvā bahu na manyate
19. But people do not respect you much, being gentle, self-controlled, extremely noble, very righteous, yet appearing weak and overly scrupulous about your duty (dharma).
राजधर्मानवेक्षस्व पितृपैतामहोचितान् ।
नैतद्राज्ञामथो वृत्तं यथा त्वं स्थातुमिच्छसि ॥२०॥
20. rājadharmānavekṣasva pitṛpaitāmahocitān ,
naitadrājñāmatho vṛttaṁ yathā tvaṁ sthātumicchasi.
20. rājadharmān avekṣasva pitṛpaitāmaha-ucitān na etat
rājñām atho vṛttam yathā tvam sthātum icchasi
20. tvam pitṛpaitāmaha-ucitān rājadharmān avekṣasva yathā tvam sthātum icchasi,
etat rājñām atho vṛttam na
20. Consider the duties of kings (rājadharma) which are befitting your ancestors. For this conduct, which you wish to adopt, is not characteristic of kings.
न हि वैक्लव्यसंसृष्टमानृशंस्यमिहास्थितः ।
प्रजापालनसंभूतं प्राप्ता धर्मफलं ह्यसि ॥२१॥
21. na hi vaiklavyasaṁsṛṣṭamānṛśaṁsyamihāsthitaḥ ,
prajāpālanasaṁbhūtaṁ prāptā dharmaphalaṁ hyasi.
21. na hi vaiklavyasaṃsṛṣṭam ānṛśaṃsyam iha āsthitaḥ
prajāpālana-saṃbhūtam prāptā dharmaphalam hi asi
21. hi prāptā asi dharmaphalam prajāpālanasaṃbhūtam
na vaiklavyasaṃsṛṣṭam ānṛśaṃsyam iha āsthitaḥ
21. Indeed, by adopting this humanity (ānṛśaṃsya) mixed with despondency in this situation, you have not attained the reward of your intrinsic nature (dharma) that arises from protecting your subjects.
न ह्येतामाशिषं पाण्डुर्न च कुन्त्यन्वयाचत ।
न चैतां प्राज्ञतां तात यया चरसि मेधया ॥२२॥
22. na hyetāmāśiṣaṁ pāṇḍurna ca kuntyanvayācata ,
na caitāṁ prājñatāṁ tāta yayā carasi medhayā.
22. na hi etām āśiṣam pāṇḍuḥ na ca kuntī anvayācata
na ca etām prājñatām tāta yayā carasi medhayā
22. tāta,
hi pāṇḍuḥ ca kuntī na etām āśiṣam anvayācata,
ca na etām prājñatām yayā medhayā (tvam) carasi
22. Dear one (tāta), certainly neither Pāṇḍu nor Kuntī prayed for this particular blessing, nor did they pray for this sagacity with which you are acting by means of your intellect.
शौर्यं बलं च सत्त्वं च पिता तव सदाब्रवीत् ।
माहात्म्यं बलमौदार्यं तव कुन्त्यन्वयाचत ॥२३॥
23. śauryaṁ balaṁ ca sattvaṁ ca pitā tava sadābravīt ,
māhātmyaṁ balamaudāryaṁ tava kuntyanvayācata.
23. śauryam balam ca sattvam ca pitā tava sadā abravīt
māhātmyam balam audāryam tava kuntī anvayācata
23. tava pitā sadā śauryam balam ca sattvam ca abravīt.
kuntī tava māhātmyam balam audāryam anvayācata
23. Your father (Pāṇḍu) always spoke of your valor, strength, and courage. Kuntī, for her part, prayed for your greatness, strength, and generosity.
नित्यं स्वाहा स्वधा नित्यमुभे मानुषदैवते ।
पुत्रेष्वाशासते नित्यं पितरो दैवतानि च ॥२४॥
24. nityaṁ svāhā svadhā nityamubhe mānuṣadaivate ,
putreṣvāśāsate nityaṁ pitaro daivatāni ca.
24. nityam svāhā svadhā nityam ubhe mānuṣa-daivate
putreṣu āśāsate nityam pitaraḥ devatāni ca
24. nityam ubhe svāhā svadhā mānuṣadaivate nityam putreṣu āśāsate.
pitaraḥ ca devatāni ca nityam āśāsate
24. Always, both Svāhā and Svadhā, who represent both human and divine aspects, constantly pray for sons. The ancestors (pitṛ) and deities (devatā) also always desire sons.
दानमध्ययनं यज्ञः प्रजानां परिपालनम् ।
धर्ममेतमधर्मं वा जन्मनैवाभ्यजायिथाः ॥२५॥
25. dānamadhyayanaṁ yajñaḥ prajānāṁ paripālanam ,
dharmametamadharmaṁ vā janmanaivābhyajāyithāḥ.
25. dānam adhyayanam yajñaḥ prajānām paripālanam
dharmam etam adharmam vā janmanā eva abhyajayithāḥ
25. dānam adhyayanam yajñaḥ prajānām paripālanam etam
dharmam vā adharmam janmanā eva abhyajayithāḥ
25. Giving (dāna), study, the performance of Vedic rituals (yajña), and the protection of subjects: this is the intrinsic nature (dharma). By your very birth, you were born into this (dharma) or into unrighteousness (adharma).
काले धुरि नियुक्तानां वहतां भार आहिते ।
सीदतामपि कौन्तेय न कीर्तिरवसीदति ॥२६॥
26. kāle dhuri niyuktānāṁ vahatāṁ bhāra āhite ,
sīdatāmapi kaunteya na kīrtiravasīdati.
26. kāle dhuri niyuktānām vahatām bhāraḥ āhite
sīdatām api kaunteya na kīrtiḥ avasīdati
26. kaunteya,
kāle āhite dhuri niyuktānām bhāraḥ vahatām api sīdatām kīrtiḥ na avasīdati
26. O son of Kunti, the fame (kīrti) of those who are appointed to their proper duties (dhur) and who bear the assigned burden, does not wane, even if they become exhausted.
समन्ततो विनियतो वहत्यस्खलितो हि यः ।
निर्दोषकर्मवचनात्सिद्धिः कर्मण एव सा ॥२७॥
27. samantato viniyato vahatyaskhalito hi yaḥ ,
nirdoṣakarmavacanātsiddhiḥ karmaṇa eva sā.
27. samantataḥ viniyataḥ vahati askhalitaḥ hi yaḥ
nirdoṣakarmavacanāt siddhiḥ karmaṇaḥ eva sā
27. hi yaḥ samantataḥ viniyataḥ askhalitaḥ vahati,
sā siddhiḥ karmaṇaḥ eva nirdoṣakarmavacanāt
27. Indeed, for one who proceeds disciplined and unfaltering in all respects, that success (siddhi) is truly due to action (karma) itself, [arising] from a resolve for flawless action.
नैकान्तविनिपातेन विचचारेह कश्चन ।
धर्मी गृही वा राजा वा ब्रह्मचार्यथ वा पुनः ॥२८॥
28. naikāntavinipātena vicacāreha kaścana ,
dharmī gṛhī vā rājā vā brahmacāryatha vā punaḥ.
28. na ekāntavinipātena vicacāra iha kaścana dharmī
gṛhī vā rājā vā brahmacārī atha vā punaḥ
28. iha kaścana dharmī vā gṛhī vā rājā vā atha vā
punaḥ brahmacārī ekāntavinipātena na vicacāra
28. Here, no one - be it a follower of natural law (dharma), a householder, a king, or a celibate student (brahmacārī) - has ever acted driven by utter ruin.
अल्पं तु साधुभूयिष्ठं यत्कर्मोदारमेव तत् ।
कृतमेवाकृताच्छ्रेयो न पापीयोऽस्त्यकर्मणः ॥२९॥
29. alpaṁ tu sādhubhūyiṣṭhaṁ yatkarmodārameva tat ,
kṛtamevākṛtācchreyo na pāpīyo'styakarmaṇaḥ.
29. alpaṃ tu sādubhūyiṣṭhaṃ yat karma udāram eva tat |
kṛtam eva akṛtāt śreyaḥ na pāpīyaḥ asti akarmaṇaḥ
29. yat karma alpaṃ tu sādubhūyiṣṭhaṃ tat eva udāram.
kṛtam eva akṛtāt śreyaḥ.
akarmaṇaḥ pāpīyaḥ na asti.
29. An action (karma) that is mostly virtuous, even if small, is considered noble. An action (karma) that is performed is certainly superior to one not performed, for there is nothing worse than inaction.
यदा कुलीनो धर्मज्ञः प्राप्नोत्यैश्वर्यमुत्तमम् ।
योगक्षेमस्तदा राजन्कुशलायैव कल्पते ॥३०॥
30. yadā kulīno dharmajñaḥ prāpnotyaiśvaryamuttamam ,
yogakṣemastadā rājankuśalāyaiva kalpate.
30. yadā kulīnaḥ dharmajñaḥ prāpnoti aiśvaryam uttamam
| yogakṣemaḥ tadā rājan kuśalāya eva kalpate
30. yadā kulīnaḥ dharmajñaḥ uttamam aiśvaryam prāpnoti,
tadā,
rājan,
yogakṣemaḥ kuśalāya eva kalpate.
30. O king, when a high-born person, conversant with natural law (dharma), attains supreme sovereignty, then their well-being (yogakṣema) invariably leads to prosperity.
दानेनान्यं बलेनान्यमन्यं सूनृतया गिरा ।
सर्वतः परिगृह्णीयाद्राज्यं प्राप्येह धार्मिकः ॥३१॥
31. dānenānyaṁ balenānyamanyaṁ sūnṛtayā girā ,
sarvataḥ parigṛhṇīyādrājyaṁ prāpyeha dhārmikaḥ.
31. dānena anyam balena anyam anyam sūnṛtayā girā |
sarvataḥ parigṛhṇīyāt rājyam prāpya iha dhārmikaḥ
31. iha rājyam prāpya dhārmikaḥ dānena anyam,
balena anyam,
sūnṛtayā girā anyam,
sarvataḥ parigṛhṇīyāt.
31. Having obtained the kingdom here, a righteous ruler (dhārmika) should win over some people through generosity (dāna), others through strength, and still others through truthful and pleasant speech.
यं हि वैद्याः कुले जाता अवृत्तिभयपीडिताः ।
प्राप्य तृप्ताः प्रतिष्ठन्ति धर्मः कोऽभ्यधिकस्ततः ॥३२॥
32. yaṁ hi vaidyāḥ kule jātā avṛttibhayapīḍitāḥ ,
prāpya tṛptāḥ pratiṣṭhanti dharmaḥ ko'bhyadhikastataḥ.
32. yam hi vaidyāḥ kule jātāḥ avṛttibhayapīḍitāḥ | prāpya
tṛptāḥ pratiṣṭhanti dharmaḥ kaḥ abhyadhikaḥ tataḥ
32. hi yam avṛttibhayapīḍitāḥ kule jātāḥ vaidyāḥ prāpya tṛptāḥ pratiṣṭhanti,
tataḥ kaḥ dharmaḥ abhyadhikaḥ?
32. Indeed, what natural law (dharma) is superior to that by which physicians, born in noble families and afflicted by the fear of unemployment, find satisfaction and establishment?
युधिष्ठिर उवाच ।
किं न्वतः परमं स्वर्ग्यं का न्वतः प्रीतिरुत्तमा ।
किं न्वतः परमैश्वर्यं ब्रूहि मे यदि मन्यसे ॥३३॥
33. yudhiṣṭhira uvāca ,
kiṁ nvataḥ paramaṁ svargyaṁ kā nvataḥ prītiruttamā ,
kiṁ nvataḥ paramaiśvaryaṁ brūhi me yadi manyase.
33. Yudhiṣṭhiraḥ uvāca kim nu ataḥ
paramam svargyam kā nu ataḥ
prītiḥ uttamā kim nu ataḥ
paramaiśvaryam brūhi me yadi manyase
33. Yudhiṣṭhiraḥ uvāca yadi manyase
me brūhi ataḥ kim nu paramam
svargyam ataḥ kā nu uttamā
prītiḥ ataḥ kim nu paramaiśvaryam
33. Yudhiṣṭhira said: "What, indeed, is superior to this that leads to heaven? What is the ultimate satisfaction greater than this? What is the supreme dominion greater than this? Please tell me, if you consider it appropriate."
भीष्म उवाच ।
यस्मिन्प्रतिष्ठिताः सम्यक्क्षेमं विन्दन्ति तत्क्षणम् ।
स स्वर्गजित्तमोऽस्माकं सत्यमेतद्ब्रवीमि ते ॥३४॥
34. bhīṣma uvāca ,
yasminpratiṣṭhitāḥ samyakkṣemaṁ vindanti tatkṣaṇam ,
sa svargajittamo'smākaṁ satyametadbravīmi te.
34. Bhīṣmaḥ uvāca yasmin pratiṣṭhitāḥ samyak kṣemam vindanti
tatkṣaṇam saḥ svargajittamaḥ asmākam satyam etat bravīmi te
34. Bhīṣmaḥ uvāca te etat satyam bravīmi yasmin samyak pratiṣṭhitāḥ
tatkṣaṇam kṣemam vindanti saḥ asmākam svargajittamaḥ
34. Bhīṣma said: "I tell you this truth: that [path or principle] in which people are truly established, they immediately find complete well-being. This, in our view, is the greatest conqueror of heaven."
त्वमेव प्रीतिमांस्तस्मात्कुरूणां कुरुसत्तम ।
भव राजा जय स्वर्गं सतो रक्षासतो जहि ॥३५॥
35. tvameva prītimāṁstasmātkurūṇāṁ kurusattama ,
bhava rājā jaya svargaṁ sato rakṣāsato jahi.
35. tvam eva prītimān tasmāt kurūṇām kurusattama
bhava rājā jaya svargam sataḥ rakṣa asataḥ jahi
35. kurusattama tasmāt tvam eva kurūṇām prītimān
bhava rājā jaya svargam sataḥ rakṣa asataḥ jahi
35. O best among the Kurus, therefore you are indeed beloved among the Kurus! Become king, conquer heaven, protect the virtuous, and destroy the unrighteous.
अनु त्वा तात जीवन्तु सुहृदः साधुभिः सह ।
पर्जन्यमिव भूतानि स्वादुद्रुममिवाण्डजाः ॥३६॥
36. anu tvā tāta jīvantu suhṛdaḥ sādhubhiḥ saha ,
parjanyamiva bhūtāni svādudrumamivāṇḍajāḥ.
36. anu tvā tāta jīvantu suhṛdaḥ sādhubhiḥ saha
parjanyam iva bhūtāni svādudrumam iva aṇḍajāḥ
36. tāta suhṛdaḥ sādhubhiḥ saha anu tvā jīvantu
parjanyam iva bhūtāni svādudrumam iva aṇḍajāḥ
36. O dear one, may your friends, along with the virtuous, live under your guidance, just as living beings thrive by a rain cloud, and birds flourish around a sweet fruit tree.
धृष्टं शूरं प्रहर्तारमनृशंसं जितेन्द्रियम् ।
वत्सलं संविभक्तारमनु जीवन्तु त्वां जनाः ॥३७॥
37. dhṛṣṭaṁ śūraṁ prahartāramanṛśaṁsaṁ jitendriyam ,
vatsalaṁ saṁvibhaktāramanu jīvantu tvāṁ janāḥ.
37. dhṛṣṭam śūram prahartāram anṛśaṃsam jitendriyam
vatsalam saṃvibhaktāram anu jīvantu tvām janāḥ
37. janāḥ tvām dhṛṣṭam śūram prahartāram anṛśaṃsam
jitendriyam vatsalam saṃvibhaktāram anu jīvantu
37. May people live following you, who are bold, brave, an attacker, not cruel, self-controlled, affectionate, and a generous distributor.