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महाभारतः       mahābhārataḥ - book-12, chapter-93

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युधिष्ठिर उवाच ।
कथं धर्मे स्थातुमिच्छन्राजा वर्तेत धार्मिकः ।
पृच्छामि त्वा कुरुश्रेष्ठ तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
kathaṁ dharme sthātumicchanrājā varteta dhārmikaḥ ,
pṛcchāmi tvā kuruśreṣṭha tanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca katham dharme sthātum icchan rājā varteta
dhārmikaḥ pṛcchāmi tvā kuruśreṣṭha tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca kuruśreṣṭha
pitāmaha katham dhārmikaḥ rājā
dharme sthātum icchan varteta?
aham tvā pṛcchāmi tat me brūhi
1. Yudhishthira said: "O best of the Kurus, O grandfather, how should a righteous king, desiring to remain steadfast in natural law (dharma), conduct himself? I ask you this; please tell me."
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
गीतं दृष्टार्थतत्त्वेन वामदेवेन धीमता ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
gītaṁ dṛṣṭārthatattvena vāmadevena dhīmatā.
2. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam gītam dṛṣṭārthatattvena vāmadevena dhīmatā
2. bhīṣmaḥ uvāca atra api udāharanti imam purātanam
itihāsam dhīmatā dṛṣṭārthatattvena vāmadevena gītam
2. Bhishma said: Concerning this matter, they also relate this ancient narrative, which was sung by the intelligent Vamadeva, who had realized the essence of truth.
राजा वसुमना नाम कौसल्यो बलवाञ्शुचिः ।
महर्षिं परिपप्रच्छ वामदेवं यशस्विनम् ॥३॥
3. rājā vasumanā nāma kausalyo balavāñśuciḥ ,
maharṣiṁ paripapraccha vāmadevaṁ yaśasvinam.
3. rājā vasumanā nāma kausalyaḥ balavān śuciḥ
maharṣim paripapraccha vāmadevam yaśasvinam
3. nāma vasumanā rājā kausalyaḥ balavān śuciḥ
yaśasvinam maharṣim vāmadevam paripapraccha
3. A king named Vasumana, a powerful and pure (śuci) ruler from Kosala, inquired of the illustrious great sage Vamadeva.
धर्मार्थसहितं वाक्यं भगवन्ननुशाधि माम् ।
येन वृत्तेन वै तिष्ठन्न च्यवेयं स्वधर्मतः ॥४॥
4. dharmārthasahitaṁ vākyaṁ bhagavannanuśādhi mām ,
yena vṛttena vai tiṣṭhanna cyaveyaṁ svadharmataḥ.
4. dharmārthasahitam vākyam bhagavan anuśādhi mām
yena vṛttena vai tiṣṭhan na cyaveyam svadharmataḥ
4. bhagavan mām dharmārthasahitam vākyam anuśādhi
yena vṛttena tiṣṭhan vai svadharmataḥ na cyaveyam
4. "O Venerable One, please instruct me with words that encompass both right conduct (dharma) and material welfare (artha), so that by following that way of life (vṛtta), I may never deviate from my own inherent duty (svadharma)."
तमब्रवीद्वामदेवस्तपस्वी जपतां वरः ।
हेमवर्णमुपासीनं ययातिमिव नाहुषम् ॥५॥
5. tamabravīdvāmadevastapasvī japatāṁ varaḥ ,
hemavarṇamupāsīnaṁ yayātimiva nāhuṣam.
5. tam abravīt vāmadevaḥ tapasvī japatām varaḥ
hemavarṇam upāsīnam yayātim iva nāhuṣam
5. tapasvī japatām varaḥ vāmadevaḥ hemavarṇam
upāsīnam nāhuṣam yayātim iva tam abravīt
5. To him (King Vasumana), who was seated with a golden complexion, like Yayati, the son of Nahusha, Vamadeva, the ascetic and the best among those who practice repetitive prayer (japa), replied.
धर्ममेवानुवर्तस्व न धर्माद्विद्यते परम् ।
धर्मे स्थिता हि राजानो जयन्ति पृथिवीमिमाम् ॥६॥
6. dharmamevānuvartasva na dharmādvidyate param ,
dharme sthitā hi rājāno jayanti pṛthivīmimām.
6. dharmam eva anuvartasva na dharmāt vidyate param
dharme sthitā hi rājānaḥ jayanti pṛthivīm imām
6. dharmam eva anuvartasva dharmāt param na vidyate
hi dharme sthitāḥ rājānaḥ imām pṛthivīm jayanti
6. Always adhere to the natural law (dharma); there is nothing higher than the natural law (dharma). Indeed, kings who are established in the natural law (dharma) conquer this earth.
अर्थसिद्धेः परं धर्मं मन्यते यो महीपतिः ।
ऋतां च कुरुते बुद्धिं स धर्मेण विरोचते ॥७॥
7. arthasiddheḥ paraṁ dharmaṁ manyate yo mahīpatiḥ ,
ṛtāṁ ca kurute buddhiṁ sa dharmeṇa virocate.
7. arthasiddheḥ param dharmam manyate yaḥ mahīpatiḥ
ṛtām ca kurute buddhim sa dharmeṇa virocate
7. yaḥ mahīpatiḥ arthasiddheḥ param dharmam manyate
ca buddhim ṛtām kurute sa dharmeṇa virocate
7. The king (mahīpati) who considers the natural law (dharma) superior to the accomplishment of material gain (artha-siddhi), and who makes his intellect truthful, he shines forth through his natural law (dharma).
अधर्मदर्शी यो राजा बलादेव प्रवर्तते ।
क्षिप्रमेवापयातोऽस्मादुभौ प्रथममध्यमौ ॥८॥
8. adharmadarśī yo rājā balādeva pravartate ,
kṣipramevāpayāto'smādubhau prathamamadhyamau.
8. adharmadarśī yaḥ rājā balāt eva pravartate
kṣipram eva apayātaḥ asmāt ubhau prathamamadhyamau
8. yaḥ rājā adharmadarśī balāt eva pravartate asmāt
ubhau prathamamadhyamau kṣipram eva apayātaḥ
8. The king (rājan) who perceives unrighteousness (adharma) and acts only by force, from him quickly depart both the best and the mediocre people.
असत्पापिष्ठसचिवो वध्यो लोकस्य धर्महा ।
सहैव परिवारेण क्षिप्रमेवावसीदति ॥९॥
9. asatpāpiṣṭhasacivo vadhyo lokasya dharmahā ,
sahaiva parivāreṇa kṣipramevāvasīdati.
9. asat pāpiṣṭhasacivaḥ vadhyaḥ lokasya dharmahā
saha eva parivāreṇa kṣipram eva avasīdati
9. asat pāpiṣṭhasacivaḥ dharmahā lokasya vadhyaḥ
saḥ परिवारेण saha eva kṣipram eva avasīdati
9. A king who has wicked and most sinful ministers, and who is a destroyer of the natural law (dharma), is deserving of death by the people. He, along with his entire retinue, quickly perishes.
अर्थानामननुष्ठाता कामचारी विकत्थनः ।
अपि सर्वां महीं लब्ध्वा क्षिप्रमेव विनश्यति ॥१०॥
10. arthānāmananuṣṭhātā kāmacārī vikatthanaḥ ,
api sarvāṁ mahīṁ labdhvā kṣiprameva vinaśyati.
10. arthānām ananuṣṭhātā kāmacārī vikatthanaḥ api
sarvām mahīm labdhvā kṣipram eva vinaśyati
10. arthānām ananuṣṭhātā kāmacārī vikatthanaḥ api
sarvām mahīm labdhvā eva kṣipram vinaśyati
10. One who does not attend to his affairs, acts according to his own desires (kāmacārī), and is boastful, even if he acquires the entire earth, quickly perishes.
अथाददानः कल्याणमनसूयुर्जितेन्द्रियः ।
वर्धते मतिमान्राजा स्रोतोभिरिव सागरः ॥११॥
11. athādadānaḥ kalyāṇamanasūyurjitendriyaḥ ,
vardhate matimānrājā srotobhiriva sāgaraḥ.
11. atha ādadānaḥ kalyāṇam anasūyuḥ jitendriyaḥ
vardhate matimān rājā srotobhiḥ iva sāgaraḥ
11. atha anasūyuḥ jitendriyaḥ kalyāṇam ādadānaḥ
matimān rājā srotobhiḥ iva sāgaraḥ (iva) vardhate
11. Then, a wise king (matimān rājā), who accepts what is beneficial, is not envious, and has controlled his senses, flourishes like an ocean swelled by its streams.
न पूर्णोऽस्मीति मन्येत धर्मतः कामतोऽर्थतः ।
बुद्धितो मित्रतश्चापि सततं वसुधाधिपः ॥१२॥
12. na pūrṇo'smīti manyeta dharmataḥ kāmato'rthataḥ ,
buddhito mitrataścāpi satataṁ vasudhādhipaḥ.
12. na pūrṇaḥ asmi iti manyeta dharmataḥ kāmataḥ arthataḥ
buddhitaḥ mitrataḥ ca api satatam vasudhādhipaḥ
12. vasudhādhipaḥ (iti) na pūrṇaḥ asmi (iti) dharmataḥ
kāmataḥ arthataḥ buddhitaḥ mitrataḥ ca api satatam manyeta
12. A ruler of the earth (vasudhādhipaḥ) should constantly (satatam) consider himself never complete (na pūrṇo 'smi iti), whether in matters of his natural law (dharma), desires (kāma), prosperity (artha), intellect (buddhi), or allies (mitra).
एतेष्वेव हि सर्वेषु लोकयात्रा प्रतिष्ठिता ।
एतानि शृण्वँल्लभते यशः कीर्तिं श्रियः प्रजाः ॥१३॥
13. eteṣveva hi sarveṣu lokayātrā pratiṣṭhitā ,
etāni śṛṇvaँllabhate yaśaḥ kīrtiṁ śriyaḥ prajāḥ.
13. eteṣu eva hi sarveṣu lokayātrā pratiṣṭhitā
etāni śṛṇvan labhate yaśaḥ kīrtim śriyaḥ prajāḥ
13. hi eteṣu eva sarveṣu lokayātrā pratiṣṭhitā (asti).
(yaḥ) etāni śṛṇvan (saḥ) yaśaḥ kīrtim śriyaḥ prajāḥ (ca) labhate.
13. Indeed, upon all these (qualities mentioned earlier) depends the sustenance of the world (lokayātrā). One who adheres to these principles (etāni śṛṇvan) attains fame, renown, prosperity (śrī), and offspring.
एवं यो धर्मसंरम्भी धर्मार्थपरिचिन्तकः ।
अर्थान्समीक्ष्यारभते स ध्रुवं महदश्नुते ॥१४॥
14. evaṁ yo dharmasaṁrambhī dharmārthaparicintakaḥ ,
arthānsamīkṣyārabhate sa dhruvaṁ mahadaśnute.
14. evam yaḥ dharmasaṃrambhī dharmārthaparicintakaḥ
arthān samīkṣya ārabhate saḥ dhruvam mahat aśnute
14. Thus, one who is zealous in upholding natural law (dharma) and thoroughly considers both natural law (dharma) and material prosperity (artha), and who undertakes actions after carefully examining his objectives, he surely attains great success.
अदाता ह्यनतिस्नेहो दण्डेनावर्तयन्प्रजाः ।
साहसप्रकृती राजा क्षिप्रमेव विनश्यति ॥१५॥
15. adātā hyanatisneho daṇḍenāvartayanprajāḥ ,
sāhasaprakṛtī rājā kṣiprameva vinaśyati.
15. adātā hi anatisnehaḥ daṇḍena āvartayan prajāḥ
sāhasaprakṛtī rājā kṣipram eva vinaśyati
15. Indeed, a king who is not generous, who is devoid of affection, who controls his subjects with force, and whose inherent nature (prakṛti) is rashness and violence, quickly perishes.
अथ पापं कृतं बुद्ध्या न च पश्यत्यबुद्धिमान् ।
अकीर्त्यापि समायुक्तो मृतो नरकमश्नुते ॥१६॥
16. atha pāpaṁ kṛtaṁ buddhyā na ca paśyatyabuddhimān ,
akīrtyāpi samāyukto mṛto narakamaśnute.
16. atha pāpam kṛtam buddhyā na ca paśyati abuddhimān
akīrtyā api samāyuktaḥ mṛtaḥ narakam aśnute
16. Moreover, a foolish person, who does not perceive the sin (pāpa) committed intentionally, even if afflicted by infamy, upon dying, experiences hell.
अथ मानयितुर्दातुः शुक्लस्य रसवेदिनः ।
व्यसनं स्वमिवोत्पन्नं विजिघांसन्ति मानवाः ॥१७॥
17. atha mānayiturdātuḥ śuklasya rasavedinaḥ ,
vyasanaṁ svamivotpannaṁ vijighāṁsanti mānavāḥ.
17. atha mānayitūḥ dātūḥ śuklasya rasavedinaḥ
vyasanam svam iva utpannnam vijighāṃsanti mānavāḥ
17. Now, humans desire to eliminate their own misfortune, as if it were a calamity that has befallen an honorable, generous, pure, and discerning person.
यस्य नास्ति गुरुर्धर्मे न चान्याननुपृच्छति ।
सुखतन्त्रोऽर्थलाभेषु न चिरं महदश्नुते ॥१८॥
18. yasya nāsti gururdharme na cānyānanupṛcchati ,
sukhatantro'rthalābheṣu na ciraṁ mahadaśnute.
18. yasya na asti guruḥ dharme na ca anyān anupṛcchati
sukhatantraḥ arthalābheṣu na ciram mahat aśnute
18. yasya dharme guruḥ na asti ca anyān na anupṛcchati
arthalābheṣu sukhatantraḥ mahat ciram na aśnute
18. He who has no teacher (guru) in matters of natural law (dharma) and does not inquire of others, being driven by comfort in the pursuit of material gains, does not long attain greatness.
गुरुप्रधानो धर्मेषु स्वयमर्थान्ववेक्षिता ।
धर्मप्रधानो लोकेषु सुचिरं महदश्नुते ॥१९॥
19. gurupradhāno dharmeṣu svayamarthānvavekṣitā ,
dharmapradhāno lokeṣu suciraṁ mahadaśnute.
19. gurupradhānaḥ dharmeṣu svayamarthānvavekṣitā
dharmapradhānaḥ lokeṣu suciram mahat aśnute
19. dharmeṣu gurupradhānaḥ svayamarthānvavekṣitā
lokeṣu dharmapradhānaḥ mahat suciram aśnute
19. He who has a teacher (guru) as his chief guide in matters of natural law (dharma) and himself carefully considers his objectives, and who prioritizes natural law (dharma) among people, attains greatness for a very long time.