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महाभारतः       mahābhārataḥ - book-12, chapter-8

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वैशंपायन उवाच ।
अथार्जुन उवाचेदमधिक्षिप्त इवाक्षमी ।
अभिनीततरं वाक्यं दृढवादपराक्रमः ॥१॥
1. vaiśaṁpāyana uvāca ,
athārjuna uvācedamadhikṣipta ivākṣamī ,
abhinītataraṁ vākyaṁ dṛḍhavādaparākramaḥ.
1. vaiśampāyanaḥ uvāca atha arjunaḥ uvāca idam adhikṣiptaḥ
iva akṣamī abhinītataraṃ vākyaṃ dṛḍhavādaparākramaḥ
1. vaiśampāyanaḥ uvāca atha adhikṣiptaḥ iva akṣamī
dṛḍhavādaparākramaḥ arjunaḥ idam abhinītataraṃ vākyaṃ uvāca
1. Vaiśampāyana said: Then Arjuna, as if reproached and unable to tolerate it, his valor manifest in his resolute speech, spoke these exceedingly firm words.
दर्शयन्नैन्द्रिरात्मानमुग्रमुग्रपराक्रमः ।
स्मयमानो महातेजाः सृक्किणी संलिहन्मुहुः ॥२॥
2. darśayannaindrirātmānamugramugraparākramaḥ ,
smayamāno mahātejāḥ sṛkkiṇī saṁlihanmuhuḥ.
2. darśayan aindriḥ ātmānam ugram ugraparākramaḥ
smayamānaḥ mahātejāḥ sṛkkiṇī saṃlihan muhuḥ
2. aindriḥ ugraparākramaḥ mahātejāḥ smayamānaḥ
muhuḥ sṛkkiṇī saṃlihan ugram ātmānam darśayan
2. The son of Indra (Arjuna), possessing fierce valor, revealed his formidable self (ātman), smiling, radiating great energy, and repeatedly licking the corners of his mouth.
अहो दुःखमहो कृच्छ्रमहो वैक्लव्यमुत्तमम् ।
यत्कृत्वामानुषं कर्म त्यजेथाः श्रियमुत्तमाम् ॥३॥
3. aho duḥkhamaho kṛcchramaho vaiklavyamuttamam ,
yatkṛtvāmānuṣaṁ karma tyajethāḥ śriyamuttamām.
3. aho duḥkham aho kṛcchram aho vaiklavyam uttamam
yat kṛtvā amānuṣam karma tyajethāḥ śriyam uttamām
3. aho duḥkham aho kṛcchram aho uttamam vaiklavyam
yat amānuṣam karma kṛtvā uttamām śriyam tyajethāḥ
3. Oh, what sorrow! Oh, what hardship! Oh, what utter bewilderment! That, after performing superhuman deeds, you would abandon supreme prosperity.
शत्रून्हत्वा महीं लब्ध्वा स्वधर्मेणोपपादिताम् ।
हतामित्रः कथं सर्वं त्यजेथा बुद्धिलाघवात् ॥४॥
4. śatrūnhatvā mahīṁ labdhvā svadharmeṇopapāditām ,
hatāmitraḥ kathaṁ sarvaṁ tyajethā buddhilāghavāt.
4. śatrūn hatvā mahīm labdhvā svadharmeṇa upapāditām
hatāmitraḥ katham sarvam tyajethāḥ buddhilāghavāt
4. śatrūn hatvā hatāmitraḥ svadharmeṇa upapāditām
mahīm labdhvā katham buddhilāghavāt sarvam tyajethāḥ
4. Having slain your enemies and obtained the earth, which was acquired through your own righteous duty (dharma), how could you, having vanquished your foes, abandon everything due to such folly?
क्लीबस्य हि कुतो राज्यं दीर्घसूत्रस्य वा पुनः ।
किमर्थं च महीपालानवधीः क्रोधमूर्छितः ॥५॥
5. klībasya hi kuto rājyaṁ dīrghasūtrasya vā punaḥ ,
kimarthaṁ ca mahīpālānavadhīḥ krodhamūrchitaḥ.
5. klībasya hi kutaḥ rājyam dīrghasūtrasya vā punaḥ
kimartham ca mahīpālān avadhīḥ krodhamūrcitaḥ
5. hi klībasya vā dīrghasūtrasya kutaḥ rājyam punaḥ
ca krodhamūrcitaḥ kimartham mahīpālān avadhīḥ
5. Indeed, how can a kingdom belong to a coward or a procrastinator? And why, overcome by anger, did you kill the kings?
यो ह्याजिजीविषेद्भैक्ष्यं कर्मणा नैव केनचित् ।
समारम्भान्बुभूषेत हतस्वस्तिरकिंचनः ।
सर्वलोकेषु विख्यातो न पुत्रपशुसंहितः ॥६॥
6. yo hyājijīviṣedbhaikṣyaṁ karmaṇā naiva kenacit ,
samārambhānbubhūṣeta hatasvastirakiṁcanaḥ ,
sarvalokeṣu vikhyāto na putrapaśusaṁhitaḥ.
6. yaḥ hi ājijīviṣet bhaikṣyam karmaṇā
na eva kenacit samārambhān bubhūṣeta
hatasvastiḥ akiṃcanaḥ sarvalokeṣu
vikhyātaḥ na putrapaśusaṃhitaḥ
6. hi yaḥ kenacit karmaṇā na eva bhaikṣyam
ājijīviṣet samārambhān bubhūṣeta
hatasvastiḥ akiṃcanaḥ sarvalokeṣu
na vikhyātaḥ putrapaśusaṃhitaḥ na
6. Indeed, one who wishes to live by begging, without performing any [proper] action (karma), and desires to undertake enterprises, [while being] unfortunate and destitute – such a person is neither renowned in all worlds nor blessed with sons and cattle.
कापालीं नृप पापिष्ठां वृत्तिमास्थाय जीवतः ।
संत्यज्य राज्यमृद्धं ते लोकोऽयं किं वदिष्यति ॥७॥
7. kāpālīṁ nṛpa pāpiṣṭhāṁ vṛttimāsthāya jīvataḥ ,
saṁtyajya rājyamṛddhaṁ te loko'yaṁ kiṁ vadiṣyati.
7. kāpālīm nṛpa pāpiṣṭhām vṛttim āsthāya jīvataḥ
saṃtyajya rājyam ṛddham te lokaḥ ayam kim vadiṣyati
7. nṛpa te ṛddham rājyam saṃtyajya pāpiṣṭhām kāpālīm
vṛttim āsthāya jīvataḥ ayam lokaḥ kim vadiṣyati
7. O King, having abandoned your prosperous kingdom and adopted this most wicked Kāpālī way of life, what will the world say about you living like this?
सर्वारम्भान्समुत्सृज्य हतस्वस्तिरकिंचनः ।
कस्मादाशंससे भैक्ष्यं चर्तुं प्राकृतवत्प्रभो ॥८॥
8. sarvārambhānsamutsṛjya hatasvastirakiṁcanaḥ ,
kasmādāśaṁsase bhaikṣyaṁ cartuṁ prākṛtavatprabho.
8. sarvārambhān samutsṛjya hatasvastiḥ akiṃcanaḥ
kasmāt āśaṃsase bhaikṣyam cartum prākṛtavat prabho
8. prabho sarvārambhān samutsṛjya hatasvastiḥ akiṃcanaḥ
kasmāt prākṛtavat bhaikṣyam cartum āśaṃsase
8. O Lord, why do you, having completely abandoned all undertakings, unfortunate and destitute, desire to practice a beggar's life like an ordinary man?
अस्मिन्राजकुले जातो जित्वा कृत्स्नां वसुंधराम् ।
धर्मार्थावखिलौ हित्वा वनं मौढ्यात्प्रतिष्ठसे ॥९॥
9. asminrājakule jāto jitvā kṛtsnāṁ vasuṁdharām ,
dharmārthāvakhilau hitvā vanaṁ mauḍhyātpratiṣṭhase.
9. asmin rājakule jātaḥ jitvā kṛtsnām vasuṃdharām
dharmārthau akhilau hitvā vanaṃ mauḍhyāt pratiṣṭhase
9. asmin rājakule jātaḥ kṛtsnām vasuṃdharām jitvā
akhilau dharmārthau hitvā mauḍhyāt vanaṃ pratiṣṭhase
9. Born into this royal family, after conquering the entire earth, you are abandoning all aspects of natural law (dharma) and material prosperity (artha) and going to the forest out of foolishness.
यदीमानि हवींषीह विमथिष्यन्त्यसाधवः ।
भवता विप्रहीणानि प्राप्तं त्वामेव किल्बिषम् ॥१०॥
10. yadīmāni havīṁṣīha vimathiṣyantyasādhavaḥ ,
bhavatā viprahīṇāni prāptaṁ tvāmeva kilbiṣam.
10. yadi imāni havīṃṣi iha vimathiṣyanti asādhavaḥ
bhavatā viprahīṇāni prāptam tvām eva kilbiṣam
10. yadi iha asādhavaḥ bhavatā viprahīṇāni imāni havīṃṣi vimathiṣyanti,
kilbiṣam tvām eva prāptam (bhavet)
10. If the wicked here disturb these oblations, which have been neglected by you, then that sin will fall upon you alone.
आकिंचन्यमनाशास्यमिति वै नहुषोऽब्रवीत् ।
कृत्या नृशंसा ह्यधने धिगस्त्वधनतामिह ॥११॥
11. ākiṁcanyamanāśāsyamiti vai nahuṣo'bravīt ,
kṛtyā nṛśaṁsā hyadhane dhigastvadhanatāmiha.
11. ākiṃcanyam anāśāsyam iti vai nahuṣaḥ abravīt
kṛtyā nṛśaṃsā hi adhane dhik astu adhanatām iha
11. nahuṣaḥ vai iti abravīt,
"ākiṃcanyam anāśāsyam (bhavati).
" hi adhane nṛśaṃsā kṛtyā (bhavati).
iha adhanatām dhik astu!
11. Indeed, Nahuṣa said, 'Destitution is undesirable.' For cruel deeds are certainly found among the poor. Fie upon poverty in this world!
अश्वस्तनमृषीणां हि विद्यते वेद तद्भवान् ।
यं त्विमं धर्ममित्याहुर्धनादेष प्रवर्तते ॥१२॥
12. aśvastanamṛṣīṇāṁ hi vidyate veda tadbhavān ,
yaṁ tvimaṁ dharmamityāhurdhanādeṣa pravartate.
12. aśvastanam ṛṣīṇām hi vidyate veda tat bhavān yam
tu imam dharmam iti āhuḥ dhanāt eṣaḥ pravartate
12. hi ṛṣīṇām aśvastanam vidyate.
bhavān tat veda.
tu yam imam dharmam iti āhuḥ,
eṣaḥ dhanāt pravartate.
12. Indeed, the sages possess nothing for tomorrow; you know that. But this principle, which they call natural law (dharma), originates from wealth.
धर्मं संहरते तस्य धनं हरति यस्य यः ।
ह्रियमाणे धने राजन्वयं कस्य क्षमेमहि ॥१३॥
13. dharmaṁ saṁharate tasya dhanaṁ harati yasya yaḥ ,
hriyamāṇe dhane rājanvayaṁ kasya kṣamemahi.
13. dharmam saṃharate tasya dhanam harati yasya yaḥ
| hriyamāṇe dhane rājan vayam kasya kṣamemahi
13. yaḥ yasya dhanam harati,
(saḥ) tasya dharmam saṃharate.
rājan,
dhane hriyamāṇe (sati) vayam kasya kṣamemahi?
13. Whoever takes away someone's wealth destroys their intrinsic nature (dharma). O king, when wealth is being taken away, whom can we forgive or tolerate?
अभिशस्तवत्प्रपश्यन्ति दरिद्रं पार्श्वतः स्थितम् ।
दारिद्र्यं पातकं लोके कस्तच्छंसितुमर्हति ॥१४॥
14. abhiśastavatprapaśyanti daridraṁ pārśvataḥ sthitam ,
dāridryaṁ pātakaṁ loke kastacchaṁsitumarhati.
14. abhiśastavat prapaśyanti daridram pārśvataḥ sthitam
| dāridryam pātakam loke kaḥ tat śaṃsitum arhati
14. (janāḥ) pārśvataḥ sthitam daridram abhiśastavat prapaśyanti.
loke dāridryam pātakam (asti); kaḥ tat śaṃsitum arhati?
14. They look upon a poor person standing nearby as if he were accursed. In this world, poverty is a sin; who is worthy of praising it?
पतितः शोच्यते राजन्निर्धनश्चापि शोच्यते ।
विशेषं नाधिगच्छामि पतितस्याधनस्य च ॥१५॥
15. patitaḥ śocyate rājannirdhanaścāpi śocyate ,
viśeṣaṁ nādhigacchāmi patitasyādhanasya ca.
15. patitaḥ śocyate rājan nirdhanaḥ ca api śocyate
| viśeṣam na adhigacchāmi patitasya adhanasya ca
15. rājan,
patitaḥ śocyate,
ca nirdhanaḥ api śocyate.
(aham) patitasya ca adhanasya viśeṣam na adhigacchāmi.
15. O king, a fallen person is pitied, and a poor person is also pitied. I perceive no difference between a fallen person and a poor person.
अर्थेभ्यो हि विवृद्धेभ्यः संभृतेभ्यस्ततस्ततः ।
क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः ॥१६॥
16. arthebhyo hi vivṛddhebhyaḥ saṁbhṛtebhyastatastataḥ ,
kriyāḥ sarvāḥ pravartante parvatebhya ivāpagāḥ.
16. arthebhyaḥ hi vivṛddhebhyaḥ saṃbhṛtebhyaḥ tataḥ tataḥ
| kriyāḥ sarvāḥ pravartante parvatebhyaḥ iva apagaḥ
16. hi,
tataḥ tataḥ saṃbhṛtebhyaḥ vivṛddhebhyaḥ arthebhyaḥ sarvāḥ kriyāḥ pravartante,
parvatebhyaḥ apagaḥ iva.
16. Indeed, from increasing and accumulated wealth, gathered from various places, all activities originate, just as rivers flow from mountains.
अर्थाद्धर्मश्च कामश्च स्वर्गश्चैव नराधिप ।
प्राणयात्रा हि लोकस्य विनार्थं न प्रसिध्यति ॥१७॥
17. arthāddharmaśca kāmaśca svargaścaiva narādhipa ,
prāṇayātrā hi lokasya vinārthaṁ na prasidhyati.
17. arthāt dharmaḥ ca kāmaḥ ca svargaḥ ca eva narādhipa
| prāṇayātrā hi lokasya vinā artham na prasidhyati
17. narādhipa arthāt dharmaḥ ca kāmaḥ ca svargaḥ ca eva
(bhavanti) lokasya prāṇayātrā hi artham vinā na prasidhyati
17. O King, it is from wealth that one gains both righteousness (dharma) and desire (kāma), and indeed heaven. For the very sustenance of the world does not succeed without wealth.
अर्थेन हि विहीनस्य पुरुषस्याल्पमेधसः ।
व्युच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा ॥१८॥
18. arthena hi vihīnasya puruṣasyālpamedhasaḥ ,
vyucchidyante kriyāḥ sarvā grīṣme kusarito yathā.
18. arthena hi vihīnasya puruṣasya alpamedhasaḥ |
vyucchidyante kriyāḥ sarvāḥ grīṣme ku-saritaḥ yathā
18. hi arthena vihīnasya alpamedhasaḥ puruṣasya sarvāḥ kriyāḥ
vyucchidyante yathā grīṣme ku-saritaḥ (vyucchidyante)
18. Indeed, for a person (puruṣa) who is devoid of wealth and of meager understanding, all activities are cut off, just as small rivers dry up in summer.
यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः ।
यस्यार्थाः स पुमाँल्लोके यस्यार्थाः स च पण्डितः ॥१९॥
19. yasyārthāstasya mitrāṇi yasyārthāstasya bāndhavāḥ ,
yasyārthāḥ sa pumāँlloke yasyārthāḥ sa ca paṇḍitaḥ.
19. yasya arthāḥ tasya mitrāṇi | yasya arthāḥ tasya bāndhavāḥ
| yasya arthāḥ sa pumān loke | yasya arthāḥ sa ca paṇḍitaḥ
19. yasya arthāḥ (santi) tasya mitrāṇi (santi)
yasya arthāḥ (santi) tasya bāndhavāḥ (santi)
yasya arthāḥ (santi) sa loke pumān (bhavati)
yasya arthāḥ (santi) sa ca paṇḍitaḥ (bhavati)
19. He who possesses wealth has friends; he who possesses wealth has relatives. He who possesses wealth is truly a man in the world, and he who possesses wealth is also considered a scholar.
अधनेनार्थकामेन नार्थः शक्यो विवित्सता ।
अर्थैरर्था निबध्यन्ते गजैरिव महागजाः ॥२०॥
20. adhanenārthakāmena nārthaḥ śakyo vivitsatā ,
arthairarthā nibadhyante gajairiva mahāgajāḥ.
20. adhaneṇa arthakāmena na arthaḥ śakyaḥ vivitsatā
| arthaiḥ arthāḥ nibadhyante gajaiḥ iva mahāgajāḥ
20. adhaneṇa arthakāmena vivitsatā arthaḥ na śakyaḥ arthaiḥ
arthāḥ nibadhyante iva gajaiḥ mahāgajāḥ (nibadhyante)
20. A poor person, even one desiring wealth and seeking to acquire it, cannot obtain wealth. Wealth is secured by wealth, just as great elephants are captured with the help of other elephants.
धर्मः कामश्च स्वर्गश्च हर्षः क्रोधः श्रुतं दमः ।
अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप ॥२१॥
21. dharmaḥ kāmaśca svargaśca harṣaḥ krodhaḥ śrutaṁ damaḥ ,
arthādetāni sarvāṇi pravartante narādhipa.
21. dharmaḥ kāmaḥ ca svargaḥ ca harṣaḥ krodhaḥ śrutaṃ
damaḥ arthāt etāni sarvāṇi pravartante narādhipa
21. narādhipa dharmaḥ kāmaḥ ca svargaḥ ca harṣaḥ krodhaḥ
śrutaṃ damaḥ etāni sarvāṇi arthāt pravartante
21. Natural law (dharma), desire, heaven, joy, anger, sacred knowledge, and self-control - all these, O king, arise from wealth.
धनात्कुलं प्रभवति धनाद्धर्मः प्रवर्तते ।
नाधनस्यास्त्ययं लोको न परः पुरुषोत्तम ॥२२॥
22. dhanātkulaṁ prabhavati dhanāddharmaḥ pravartate ,
nādhanasyāstyayaṁ loko na paraḥ puruṣottama.
22. dhanāt kulaṃ prabhavati dhanāt dharmaḥ pravartate
na adhanasya asti ayaṃ lokaḥ na paraḥ puruṣottama
22. puruṣottama dhanāt kulaṃ prabhavati dhanāt dharmaḥ
pravartate adhanasya ayaṃ lokaḥ na paraḥ na asti
22. Family arises from wealth; natural law (dharma) operates because of wealth. For one without wealth, neither this world nor the next exists, O best among men (puruṣottama).
नाधनो धर्मकृत्यानि यथावदनुतिष्ठति ।
धनाद्धि धर्मः स्रवति शैलाद्गिरिनदी यथा ॥२३॥
23. nādhano dharmakṛtyāni yathāvadanutiṣṭhati ,
dhanāddhi dharmaḥ sravati śailādgirinadī yathā.
23. na adhanaḥ dharmakṛtyāni yathāvat anutiṣṭhati
dhanāt hi dharmaḥ sravati śailāt girinadī yathā
23. adhanaḥ dharmakṛtyāni yathāvat na anutiṣṭhati
hi dharmaḥ dhanāt sravati yathā girinadī śailāt
23. One who lacks wealth cannot properly perform the duties prescribed by natural law (dharma). Indeed, natural law (dharma) flows from wealth, just as a mountain river flows from a mountain.
यः कृशाश्वः कृशगवः कृशभृत्यः कृशातिथिः ।
स वै राजन्कृशो नाम न शरीरकृशः कृशः ॥२४॥
24. yaḥ kṛśāśvaḥ kṛśagavaḥ kṛśabhṛtyaḥ kṛśātithiḥ ,
sa vai rājankṛśo nāma na śarīrakṛśaḥ kṛśaḥ.
24. yaḥ kṛśāśvaḥ kṛśagavaḥ kṛśabhṛtyaḥ kṛśātithiḥ
sa vai rājan kṛśaḥ nāma na śarīrakṛśaḥ kṛśaḥ
24. rājan yaḥ kṛśāśvaḥ kṛśagavaḥ kṛśabhṛtyaḥ
kṛśātithiḥ saḥ vai nāma kṛśaḥ na śarīrakṛśaḥ kṛśaḥ
24. The one whose horses are lean, whose cattle are few, whose servants are scarce, and whose guests are meager - that person, O king, is truly considered poor, not merely one whose body is thin.
अवेक्षस्व यथान्यायं पश्य देवासुरं यथा ।
राजन्किमन्यज्ज्ञातीनां वधादृध्यन्ति देवताः ॥२५॥
25. avekṣasva yathānyāyaṁ paśya devāsuraṁ yathā ,
rājankimanyajjñātīnāṁ vadhādṛdhyanti devatāḥ.
25. avekṣasva yathānyāyaṃ paśya devāsuram yathā
rājan kim anyat jñātīnām vadhāt ṛdhyanti devatāḥ
25. rājan,
yathānyāyaṃ avekṣasva,
yathā devāsuram paśya.
jñātīnām vadhāt anyat kim devatāḥ ṛdhyanti?
25. O King, reflect upon what is righteous, and observe the conduct of the gods and asuras. How else, besides the slaughter of kinsmen, do the deities prosper?
न चेद्धर्तव्यमन्यस्य कथं तद्धर्ममारभेत् ।
एतावानेव वेदेषु निश्चयः कविभिः कृतः ॥२६॥
26. na ceddhartavyamanyasya kathaṁ taddharmamārabhet ,
etāvāneva vedeṣu niścayaḥ kavibhiḥ kṛtaḥ.
26. na cet dhartavyam anyasya katham tat dharmam
ārabhet etāvān eva vedeṣu niścayaḥ kavibhiḥ kṛtaḥ
26. cet anyasya dhartavyam na,
katham tat dharmam ārabhet? etāvān eva niścayaḥ vedeṣu kavibhiḥ kṛtaḥ [asti].
26. If one's responsibility is not to uphold the rights of another, how can one initiate that natural law (dharma)? This much indeed is the settled conclusion established by the sages (kavi) in the Vedas.
अध्येतव्या त्रयी विद्या भवितव्यं विपश्चिता ।
सर्वथा धनमाहार्यं यष्टव्यं चापि यत्नतः ॥२७॥
27. adhyetavyā trayī vidyā bhavitavyaṁ vipaścitā ,
sarvathā dhanamāhāryaṁ yaṣṭavyaṁ cāpi yatnataḥ.
27. adhyetavyā trayī vidyā bhavitavyaṃ vipaścitā
sarvathā dhanam āhāryaṃ yaṣṭavyaṃ ca api yatnataḥ
27. trayī vidyā adhyetavyā vipasścitā bhavitavyaṃ
sarvathā dhanam āhāryaṃ yatnataḥ ca api yaṣṭavyaṃ
27. One should study the triple Veda (Trayī Vidyā), and one should become a wise person. By all means, wealth should be acquired, and Vedic rituals (yajña) should also be performed with diligence.
द्रोहाद्देवैरवाप्तानि दिवि स्थानानि सर्वशः ।
इति देवा व्यवसिता वेदवादाश्च शाश्वताः ॥२८॥
28. drohāddevairavāptāni divi sthānāni sarvaśaḥ ,
iti devā vyavasitā vedavādāśca śāśvatāḥ.
28. drohāt devaiḥ avāptāni divi sthānāni sarvaśaḥ
iti devāḥ vyavasitāḥ vedavādāḥ ca śāśvatāḥ
28. drohāt devaiḥ divi sthānāni sarvaśaḥ avāptāni.
iti devāḥ vyavasitāḥ ca vedavādāḥ śāśvatāḥ [santi].
28. Through hostility, the gods (deva) entirely acquired their stations in heaven. Thus are the gods themselves established, and the Vedic pronouncements are eternal.
अधीयन्ते तपस्यन्ति यजन्ते याजयन्ति च ।
कृत्स्नं तदेव च श्रेयो यदप्याददतेऽन्यतः ॥२९॥
29. adhīyante tapasyanti yajante yājayanti ca ,
kṛtsnaṁ tadeva ca śreyo yadapyādadate'nyataḥ.
29. adhīyante tapasyanti yajante yājayanti ca
kṛtsnam tat eva ca śreyaḥ yat api ādadate anyataḥ
29. adhīyante tapasyanti yajante ca yājayanti
kṛtsnam tat eva ca śreyaḥ yat api anyataḥ ādadate
29. They study, they perform austerities (tapas), they offer Vedic rituals (yajña), and they cause others to offer sacrifices. All that, and even what they accept from others, is indeed conducive to their welfare.
न पश्यामोऽनपहृतं धनं किंचित्क्वचिद्वयम् ।
एवमेव हि राजानो जयन्ति पृथिवीमिमाम् ॥३०॥
30. na paśyāmo'napahṛtaṁ dhanaṁ kiṁcitkvacidvayam ,
evameva hi rājāno jayanti pṛthivīmimām.
30. na paśyāmaḥ anapahṛtam dhanam kiṃcit kvacit
vayam evam eva hi rājānaḥ jayanti pṛthivīm imām
30. vayam kvacit kiṃcit anapahṛtam dhanam na paśyāmaḥ
hi rājānaḥ evam eva imām pṛthivīm jayanti
30. We do not see any wealth anywhere that has not been seized. Truly, it is precisely in this manner that kings conquer this earth.
जित्वा ममत्वं ब्रुवते पुत्रा इव पितुर्धने ।
राजर्षयो जितस्वर्गा धर्मो ह्येषां निगद्यते ॥३१॥
31. jitvā mamatvaṁ bruvate putrā iva piturdhane ,
rājarṣayo jitasvargā dharmo hyeṣāṁ nigadyate.
31. jitvā mamatvam bruvate putrāḥ iva pituḥ dhane
rājarṣayaḥ jitasvargāḥ dharmaḥ hi eṣām nigadyate
31. mamatvam jitvā putrāḥ pituḥ dhane iva bruvate
eṣām rājarṣayaḥ jitasvargāḥ hi dharmaḥ nigadyate
31. Having conquered possessiveness (mamatva), they declare their right (over the earth), just as sons do over their father's wealth. These royal sages (rājarṣayaḥ) have conquered heaven, and for them, this is indeed proclaimed to be their natural law (dharma).
यथैव पूर्णादुदधेः स्यन्दन्त्यापो दिशो दश ।
एवं राजकुलाद्वित्तं पृथिवीं प्रतितिष्ठति ॥३२॥
32. yathaiva pūrṇādudadheḥ syandantyāpo diśo daśa ,
evaṁ rājakulādvittaṁ pṛthivīṁ pratitiṣṭhati.
32. yathā eva pūrṇāt udadheḥ syandanti āpaḥ diśaḥ
daśa evam rājakulāt vittam pṛthivīm pratitiṣṭhati
32. yathā eva pūrṇāt udadheḥ āpaḥ daśa diśaḥ syandanti
evam rājakulāt vittam pṛthivīm pratitiṣṭhati
32. Just as waters flow from a full ocean into all ten directions, similarly, wealth from the royal family (rājakula) spreads across the earth.
आसीदियं दिलीपस्य नृगस्य नहुषस्य च ।
अम्बरीषस्य मान्धातुः पृथिवी सा त्वयि स्थिता ॥३३॥
33. āsīdiyaṁ dilīpasya nṛgasya nahuṣasya ca ,
ambarīṣasya māndhātuḥ pṛthivī sā tvayi sthitā.
33. āsīt iyam dilīpasya nṛgasya nahuṣasya ca
ambarīṣasya māndhātuḥ pṛthivī sā tvayi sthitā
33. iyam pṛthivī dilīpasya nṛgasya nahuṣasya ca
ambarīṣasya māndhātuḥ āsīt sā tvayi sthitā
33. This earth was once possessed by Dilīpa, Nṛga, Nahuṣa, Ambarīṣa, and Māndhātu. Now, that same earth rests with you.
स त्वां द्रव्यमयो यज्ञः संप्राप्तः सर्वदक्षिणः ।
तं चेन्न यजसे राजन्प्राप्तस्त्वं देवकिल्बिषम् ॥३४॥
34. sa tvāṁ dravyamayo yajñaḥ saṁprāptaḥ sarvadakṣiṇaḥ ,
taṁ cenna yajase rājanprāptastvaṁ devakilbiṣam.
34. sa tvām dravyamayaḥ yajñaḥ samprāptaḥ sarvadakṣiṇaḥ
tam cet na yajase rājan prāptaḥ tvam devakilbiṣam
34. rājan,
sa dravyamayaḥ sarvadakṣiṇaḥ yajñaḥ tvām samprāptaḥ.
cet tam na yajase,
tvam devakilbiṣam prāptaḥ.
34. O king, that Vedic ritual (yajña), rich in material offerings and complete with all prescribed fees, has come to you. If you do not perform it, you will incur a divine offense.
येषां राजाश्वमेधेन यजते दक्षिणावता ।
उपेत्य तस्यावभृथं पूताः सर्वे भवन्ति ते ॥३५॥
35. yeṣāṁ rājāśvamedhena yajate dakṣiṇāvatā ,
upetya tasyāvabhṛthaṁ pūtāḥ sarve bhavanti te.
35. yeṣām rājā aśvamedhena yajate dakṣiṇāvatā
upetya tasya avabhṛtham pūtāḥ sarve bhavanti te
35. yeṣām rājā dakṣiṇāvatā aśvamedhena yajate,
te sarve tasya avabhṛtham upetya pūtāḥ bhavanti
35. All those whose king performs the horse sacrifice (aśvamedha) with its full ritual gifts (dakṣiṇā), become purified by attending its concluding purificatory bath (avabhṛtha).
विश्वरूपो महादेवः सर्वमेधे महामखे ।
जुहाव सर्वभूतानि तथैवात्मानमात्मना ॥३६॥
36. viśvarūpo mahādevaḥ sarvamedhe mahāmakhe ,
juhāva sarvabhūtāni tathaivātmānamātmanā.
36. viśvarūpaḥ mahādevaḥ sarvamedhe mahāmakhe
juhāva sarvabhūtāni tathā eva ātmānam ātmanā
36. viśvarūpaḥ mahādevaḥ sarvamedhe mahāmakhe
sarvabhūtāni tathā eva ātmānam ātmanā juhāva
36. The Great God (Mahādeva), who embodies all forms (viśvarūpa), offered all beings and indeed even his own self (ātman) by his own self (ātman) in the great all-sacrifice (sarvamedha).
शाश्वतोऽयं भूतिपथो नास्यान्तमनुशुश्रुम ।
महान्दाशरथः पन्था मा राजन्कापथं गमः ॥३७॥
37. śāśvato'yaṁ bhūtipatho nāsyāntamanuśuśruma ,
mahāndāśarathaḥ panthā mā rājankāpathaṁ gamaḥ.
37. śāśvataḥ ayam bhūtipathaḥ na asya antam anuśuśruma
mahān dāśarathaḥ panthāḥ mā rājan kāpatham gamaḥ
37. ayam śāśvataḥ bhūtipathaḥ asya antam na anuśuśruma
dāśarathaḥ mahān panthāḥ rājan mā kāpatham gamaḥ
37. This is the eternal path to prosperity, and we have not heard of its end. It is the great path taken by Daśaratha's son (Rāma). O king, do not embark on a wrong path.