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महाभारतः       mahābhārataḥ - book-13, chapter-150

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भीष्म उवाच ।
कार्यते यच्च क्रियते सच्चासच्च कृतं ततः ।
तत्राश्वसीत सत्कृत्वा असत्कृत्वा न विश्वसेत् ॥१॥
1. bhīṣma uvāca ,
kāryate yacca kriyate saccāsacca kṛtaṁ tataḥ ,
tatrāśvasīta satkṛtvā asatkṛtvā na viśvaset.
1. bhīṣmaḥ uvāca kāryate yat ca kriyate sat ca asat kṛtam
tataḥ tatra aśvasīta satkṛtvā asatkṛtvā na viśvaset
1. bhīṣmaḥ uvāca: yat ca kāryate,
yat ca kriyate,
tat sat ca asat kṛtam [bhavati].
tataḥ tatra satkṛtvā aśvasīta,
asatkṛtvā na viśvaset.
1. Bhishma said: Whatever is caused to be done, or is simply done, be it good or bad, is an action (karma). Therefore, having performed good deeds, one should have faith, but having performed bad deeds, one should not trust.
काल एवात्र कालेन निग्रहानुग्रहौ ददत् ।
बुद्धिमाविश्य भूतानां धर्मार्थेषु प्रवर्तते ॥२॥
2. kāla evātra kālena nigrahānugrahau dadat ,
buddhimāviśya bhūtānāṁ dharmārtheṣu pravartate.
2. kālaḥ eva atra kālena nigrahānugrahau dadat
buddhim āviśya bhūtānām dharmārtheṣu pravartate
2. atra kālaḥ eva kālena nigrahānugrahau dadat,
bhūtānām buddhim āviśya,
dharmārtheṣu pravartate.
2. Time itself, in this world, providing both restraint and favor through its own operation, enters the intellect of beings and directs them in matters concerning their natural law (dharma) and purpose.
यदा त्वस्य भवेद्बुद्धिर्धर्म्या चार्थप्रदर्शिनी ।
तदाश्वसीत धर्मात्मादृढबुद्धिर्न विश्वसेत् ॥३॥
3. yadā tvasya bhavedbuddhirdharmyā cārthapradarśinī ,
tadāśvasīta dharmātmādṛḍhabuddhirna viśvaset.
3. yadā tu asya bhavet buddhiḥ dharmyā ca arthapradarśinī
tadā aśvasīta dharmātmā adṛḍhabuddhiḥ na viśvaset
3. yadā tu asya buddhiḥ dharmyā ca arthapradarśinī bhavet,
tadā dharmātmā aśvasīta.
adṛḍhabuddhiḥ na viśvaset.
3. But when one's intellect becomes aligned with natural law (dharmya) and reveals the true purpose, then a person of righteous nature (dharmātmā) should have faith. Conversely, one with an unsteady intellect should not trust.
एतावन्मात्रमेतद्धि भूतानां प्राज्ञलक्षणम् ।
कालयुक्तोऽप्युभयविच्छेषमर्थं समाचरेत् ॥४॥
4. etāvanmātrametaddhi bhūtānāṁ prājñalakṣaṇam ,
kālayukto'pyubhayaviccheṣamarthaṁ samācaret.
4. etāvanmātram etat hi bhūtānām prājñalakṣaṇam
kālayuktaḥ api ubhayavit śeṣam artham samācaret
4. etat hi etāvanmātram bhūtānām prājñalakṣaṇam
kālayuktaḥ api ubhayavit śeṣam artham samācaret
4. This much alone is indeed the distinguishing mark of a wise person among all beings: one who understands both (the appropriate and the inappropriate), even when constrained by time, should duly perform the remaining duties.
यथा ह्युपस्थितैश्वर्याः पूजयन्ते नरा नरान् ।
एवमेवात्मनात्मानं पूजयन्तीह धार्मिकाः ॥५॥
5. yathā hyupasthitaiśvaryāḥ pūjayante narā narān ,
evamevātmanātmānaṁ pūjayantīha dhārmikāḥ.
5. yathā hi upasthitaiśvaryāḥ pūjayante narā narān
evam eva ātmanā ātmānam pūjayanti iha dhārmikāḥ
5. yathā hi upasthitaiśvaryāḥ narā narān pūjayante,
evam eva iha dhārmikāḥ ātmanā ātmānam pūjayanti
5. Just as people with abundant prosperity worship other individuals, similarly, here, those who uphold natural law (dharma) worship the self (ātman) by means of their own self (ātman).
न ह्यधर्मतया धर्मं दद्यात्कालः कथंचन ।
तस्माद्विशुद्धमात्मानं जानीयाद्धर्मचारिणम् ॥६॥
6. na hyadharmatayā dharmaṁ dadyātkālaḥ kathaṁcana ,
tasmādviśuddhamātmānaṁ jānīyāddharmacāriṇam.
6. na hi adharmatayā dharmam dadyāt kālaḥ kathañcana
tasmāt viśuddham ātmānam jānīyāt dharmacāriṇam
6. hi kālaḥ adharmatayā dharmam kathañcana na dadyāt tasmāt
(manuṣyaḥ) viśuddham ātmānam dharmacāriṇam jānīyāt
6. Indeed, time never bestows the natural law (dharma) through unrighteousness (adharma). Therefore, one should know the pure self (ātman) as following the natural law (dharma).
स्प्रष्टुमप्यसमर्थो हि ज्वलन्तमिव पावकम् ।
अधर्मः सततो धर्मं कालेन परिरक्षितम् ॥७॥
7. spraṣṭumapyasamartho hi jvalantamiva pāvakam ,
adharmaḥ satato dharmaṁ kālena parirakṣitam.
7. spraṣṭum api asamarthaḥ hi jvalantam iva pāvakam
adharmaḥ satataḥ dharmam kālena parirakṣitam
7. adharmaḥ hi satataḥ api jvalantam pāvakam iva
kālena parirakṣitam dharmam spraṣṭum asamarthaḥ
7. Indeed, unrighteousness (adharma), even if constant, is incapable of touching the natural law (dharma), which is well-protected by time, just as one cannot touch a blazing fire.
कार्यावेतौ हि कालेन धर्मो हि विजयावहः ।
त्रयाणामपि लोकानामालोककरणो भवेत् ॥८॥
8. kāryāvetau hi kālena dharmo hi vijayāvahaḥ ,
trayāṇāmapi lokānāmālokakaraṇo bhavet.
8. kāryau etau hi kālena dharmaḥ hi vijayāvahaḥ
trayāṇām api lokānām ālokakaraṇaḥ bhavet
8. etau kāryau hi kālena dharmaḥ hi vijayāvahaḥ
(saḥ) trayāṇām api lokānām ālokakaraṇaḥ bhavet
8. Indeed, these two (duties) must be accomplished in due course. For natural law (dharma) surely brings victory, and it would be an illuminator for all three worlds.
तत्र कश्चिन्नयेत्प्राज्ञो गृहीत्वैव करे नरम् ।
उह्यमानः स धर्मेण धर्मे बहुभयच्छले ॥९॥
9. tatra kaścinnayetprājño gṛhītvaiva kare naram ,
uhyamānaḥ sa dharmeṇa dharme bahubhayacchale.
9. tatra kaścit nayet prājñaḥ gṛhītvā eva kare naram
uhyamānaḥ saḥ dharmeṇa dharme bahubhayacchale
9. tatra kaścit prājñaḥ kare eva gṛhītvā naram nayet
saḥ dharmeṇa uhyamānaḥ (san) dharme bahubhayacchale
9. Therefore, a wise person should guide a man by the hand, as he is carried along by the currents of natural law (dharma), especially within the domain of natural law (dharma) that is fraught with many fears and deceptions.