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महाभारतः       mahābhārataḥ - book-13, chapter-23

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युधिष्ठिर उवाच ।
किमाहुर्भरतश्रेष्ठ पात्रं विप्राः सनातनम् ।
ब्राह्मणं लिङ्गिनं चैव ब्राह्मणं वाप्यलिङ्गिनम् ॥१॥
1. yudhiṣṭhira uvāca ,
kimāhurbharataśreṣṭha pātraṁ viprāḥ sanātanam ,
brāhmaṇaṁ liṅginaṁ caiva brāhmaṇaṁ vāpyaliṅginam.
1. yudhiṣṭhiraḥ uvāca kim āhuḥ bharataśreṣṭha pātram viprāḥ
sanātanam brāhmaṇam liṅginam ca eva brāhmaṇam vā api aliṅginam
1. Yudhiṣṭhira said, "O best among Bharatas, whom do the wise (viprāḥ) consider to be the eternal worthy recipient for gifts? Is it a Brahmin (brāhmaṇam) bearing the distinguishing marks of an ascetic (liṅginam), or indeed a Brahmin without such marks?"
भीष्म उवाच ।
स्ववृत्तिमभिपन्नाय लिङ्गिने वेतराय वा ।
देयमाहुर्महाराज उभावेतौ तपस्विनौ ॥२॥
2. bhīṣma uvāca ,
svavṛttimabhipannāya liṅgine vetarāya vā ,
deyamāhurmahārāja ubhāvetau tapasvinau.
2. bhīṣmaḥ uvāca svavṛttim abhipannāya liṅgine vā
itarāya vā deyam āhuḥ mahārāja ubhau etau tapasvinau
2. Bhīṣma said, "O great king, they declare that a gift (dāna) should be given to one who duly maintains their proper occupation, whether to a Brahmin with the marks of an ascetic (liṅgin) or to the other type of Brahmin. Both of these are indeed performers of penance (tapasvinau)."
युधिष्ठिर उवाच ।
श्रद्धया परया पूतो यः प्रयच्छेद्द्विजातये ।
हव्यं कव्यं तथा दानं को दोषः स्यात्पितामह ॥३॥
3. yudhiṣṭhira uvāca ,
śraddhayā parayā pūto yaḥ prayaccheddvijātaye ,
havyaṁ kavyaṁ tathā dānaṁ ko doṣaḥ syātpitāmaha.
3. yudhiṣṭhiraḥ uvāca śraddhayā parayā pūtaḥ yaḥ prayacchet
dvijātaye havyam kavyam tathā dānam kaḥ doṣaḥ syāt pitāmaha
3. Yudhiṣṭhira said, "O Grandfather, what flaw could there be if someone, purified by supreme faith (śraddhā), offers either an oblation for the gods (havya), an oblation for the ancestors (kavya), or indeed any other gift (dāna) to a twice-born (dvijāti)?"
भीष्म उवाच ।
श्रद्धापूतो नरस्तात दुर्दान्तोऽपि न संशयः ।
पूतो भवति सर्वत्र किं पुनस्त्वं महीपते ॥४॥
4. bhīṣma uvāca ,
śraddhāpūto narastāta durdānto'pi na saṁśayaḥ ,
pūto bhavati sarvatra kiṁ punastvaṁ mahīpate.
4. bhīṣmaḥ uvāca śraddhāpūtaḥ naraḥ tāta durdāntaḥ api na
saṃśayaḥ pūtaḥ bhavati sarvatra kim punaḥ tvam mahīpate
4. Bhīṣma said, "O dear son, a person purified by faith (śraddhā) becomes pure in all circumstances, even if they are difficult to control (durdāntaḥ) – there is no doubt about this. What then, O King, can be said of you?"
युधिष्ठिर उवाच ।
न ब्राह्मणं परीक्षेत दैवेषु सततं नरः ।
कव्यप्रदाने तु बुधाः परीक्ष्यं ब्राह्मणं विदुः ॥५॥
5. yudhiṣṭhira uvāca ,
na brāhmaṇaṁ parīkṣeta daiveṣu satataṁ naraḥ ,
kavyapradāne tu budhāḥ parīkṣyaṁ brāhmaṇaṁ viduḥ.
5. Yudhiṣṭhira uvāca na brāhmaṇam parīkṣeta daiveṣu satatam
naraḥ kavya-pradāne tu budhāḥ parīkṣyam brāhmaṇam viduḥ
5. Yudhiṣṭhira uvāca naraḥ daiveṣu brāhmaṇam satatam na
parīkṣeta tu kavya-pradāne budhāḥ brāhmaṇam parīkṣyam viduḥ
5. Yudhiṣṭhira said: A person should not constantly examine a brahmin for rituals dedicated to the gods. However, the wise know that a brahmin should be examined when offerings are made to ancestors.
भीष्म उवाच ।
न ब्राह्मणः साधयते हव्यं दैवात्प्रसिध्यति ।
देवप्रसादादिज्यन्ते यजमाना न संशयः ॥६॥
6. bhīṣma uvāca ,
na brāhmaṇaḥ sādhayate havyaṁ daivātprasidhyati ,
devaprasādādijyante yajamānā na saṁśayaḥ.
6. Bhīṣma uvāca na brāhmaṇaḥ sādhayate havyam daivāt
prasidhyati deva-prasādāt ijyante yajamānā na saṃśayaḥ
6. Bhīṣma uvāca brāhmaṇaḥ havyam na sādhayate daivāt
prasidhyati deva-prasādāt yajamānā ijyante na saṃśayaḥ
6. Bhīṣma said: A brahmin does not bring about the success of the oblation; it is accomplished by divine power (daiva). Through the grace of the gods, the patrons (yajamāna) have their Vedic rituals performed, of this there is no doubt.
ब्राह्मणा भरतश्रेष्ठ सततं ब्रह्मवादिनः ।
मार्कण्डेयः पुरा प्राह इह लोकेषु बुद्धिमान् ॥७॥
7. brāhmaṇā bharataśreṣṭha satataṁ brahmavādinaḥ ,
mārkaṇḍeyaḥ purā prāha iha lokeṣu buddhimān.
7. brāhmaṇā bharata-śreṣṭha satatam brahma-vādinaḥ
Mārkaṇḍeyaḥ purā prāha iha lokeṣu buddhimān
7. bharata-śreṣṭha brāhmaṇāḥ satatam brahma-vādinaḥ
buddhimān Mārkaṇḍeyaḥ purā iha lokeṣu prāha
7. O foremost of the Bharatas, brahmins are constantly those who speak of the ultimate reality (brahman). The wise Mārkaṇḍeya spoke this long ago in these worlds.
युधिष्ठिर उवाच ।
अपूर्वोऽप्यथ वा विद्वान्संबन्धी वाथ यो भवेत् ।
तपस्वी यज्ञशीलो वा कथं पात्रं भवेत्तु सः ॥८॥
8. yudhiṣṭhira uvāca ,
apūrvo'pyatha vā vidvānsaṁbandhī vātha yo bhavet ,
tapasvī yajñaśīlo vā kathaṁ pātraṁ bhavettu saḥ.
8. Yudhiṣṭhira uvāca apūrvaḥ api
atha vā vidvān sambandhī vā atha
yaḥ bhavet tapasvī yajña-śīlaḥ
vā katham pātram bhavet tu saḥ
8. Yudhiṣṭhira uvāca yaḥ apūrvaḥ api atha vā vidvān vā atha sambandhī vā tapasvī vā yajña-śīlaḥ bhavet,
saḥ tu katham pātram bhavet?
8. Yudhiṣṭhira said: How indeed can a person be considered a worthy recipient (pātra), whether he is a newcomer, or learned, or a relative, or an ascetic (tapasvin), or habitually performs Vedic rituals (yajña)?
भीष्म उवाच ।
कुलीनः कर्मकृद्वैद्यस्तथा चाप्यानृशंस्यवान् ।
ह्रीमानृजुः सत्यवादी पात्रं पूर्वे च ते त्रयः ॥९॥
9. bhīṣma uvāca ,
kulīnaḥ karmakṛdvaidyastathā cāpyānṛśaṁsyavān ,
hrīmānṛjuḥ satyavādī pātraṁ pūrve ca te trayaḥ.
9. bhīṣmaḥ uvāca kulīnaḥ karmakṛt vaidyaḥ tathā ca api
ānṛśaṃsyavān hrīmān ṛjuḥ satyavādī pātram pūrve ca te trayaḥ
9. Bhīṣma said: "A person of noble lineage, one who is diligent in action and learned, and one who is compassionate, modest, straightforward, and truthful - these three aforementioned types are worthy recipients."
तत्रेदं शृणु मे पार्थ चतुर्णां तेजसां मतम् ।
पृथिव्याः काश्यपस्याग्नेर्मार्कण्डेयस्य चैव हि ॥१०॥
10. tatredaṁ śṛṇu me pārtha caturṇāṁ tejasāṁ matam ,
pṛthivyāḥ kāśyapasyāgnermārkaṇḍeyasya caiva hi.
10. tatra idam śṛṇu me pārtha caturṇām tejasām matam
pṛthivyāḥ kāśyapasya agneḥ mārkaṇḍeyasya ca eva hi
10. There, listen from me, O Pārtha, to the opinion of the four great beings: Earth, Kaśyapa, Agni, and indeed Mārkaṇḍeya.
पृथिव्युवाच ।
यथा महार्णवे क्षिप्तः क्षिप्रं लोष्टो विनश्यति ।
तथा दुश्चरितं सर्वं त्रय्यावृत्त्या विनश्यति ॥११॥
11. pṛthivyuvāca ,
yathā mahārṇave kṣiptaḥ kṣipraṁ loṣṭo vinaśyati ,
tathā duścaritaṁ sarvaṁ trayyāvṛttyā vinaśyati.
11. pṛthivī uvāca yathā mahā arṇave kṣiptaḥ kṣipram loṣṭaḥ
vinaśyati tathā duścaritam sarvam trayyā āvṛttyā vinaśyati
11. Earth said: "Just as a lump of clay, thrown into the great ocean, quickly perishes, so too does all evil conduct perish through the performance of Vedic rituals (yajña) based on the three Vedas."
काश्यप उवाच ।
सर्वे च वेदाः सह षड्भिरङ्गैः सांख्यं पुराणं च कुले च जन्म ।
नैतानि सर्वाणि गतिर्भवन्ति शीलव्यपेतस्य नरस्य राजन् ॥१२॥
12. kāśyapa uvāca ,
sarve ca vedāḥ saha ṣaḍbhiraṅgaiḥ; sāṁkhyaṁ purāṇaṁ ca kule ca janma ,
naitāni sarvāṇi gatirbhavanti; śīlavyapetasya narasya rājan.
12. kāśyapaḥ uvāca sarve ca vedāḥ saha
ṣaḍbhiḥ aṅgaiḥ sāṅkhyam purāṇam ca kule
ca janma na etāni sarvāṇi gatiḥ
bhavanti śīlavyapetasya narasya rājan
12. Kaśyapa said: "O King, all the Vedas along with their six auxiliary branches, Sāṅkhya philosophy, and the Purāṇas, and even birth in a good lineage - none of these become a path to a good destiny (gati) for a person devoid of moral character."
अग्निरुवाच ।
अधीयानः पण्डितं मन्यमानो यो विद्यया हन्ति यशः परेषाम् ।
ब्रह्मन्स तेनाचरते ब्रह्महत्यां लोकास्तस्य ह्यन्तवन्तो भवन्ति ॥१३॥
13. agniruvāca ,
adhīyānaḥ paṇḍitaṁ manyamāno; yo vidyayā hanti yaśaḥ pareṣām ,
brahmansa tenācarate brahmahatyāṁ; lokāstasya hyantavanto bhavanti.
13. agniḥ uvāca adhīyānaḥ paṇḍitam manyamānaḥ
yaḥ vidyayā hanti yaśaḥ pareṣām
brahman saḥ tena ācarate brahmahatyām
lokāḥ tasya hi antavantaḥ bhavanti
13. agniḥ uvāca brahman yaḥ adhīyānaḥ
paṇḍitam manyamānaḥ vidyayā pareṣām
yaśaḥ hanti saḥ tena brahmahatyām ācarate
hi tasya lokāḥ antavantaḥ bhavanti
13. Agni said: 'O brahmin, a person who, though studying and considering himself learned, harms the reputation of others through his knowledge, indeed commits the sin of killing a brahmin (brahmahatyā). His realms (lokas) will certainly come to an end.'
मार्कण्डेय उवाच ।
अश्वमेधसहस्रं च सत्यं च तुलया धृतम् ।
नाभिजानामि यद्यस्य सत्यस्यार्धमवाप्नुयात् ॥१४॥
14. mārkaṇḍeya uvāca ,
aśvamedhasahasraṁ ca satyaṁ ca tulayā dhṛtam ,
nābhijānāmi yadyasya satyasyārdhamavāpnuyāt.
14. mārkaṇḍeyaḥ uvāca aśvamedhasahasram ca satyam ca tulayā
dhṛtam na abhijānāmi yadi asya satyasya ardham avāpnuyāt
14. mārkaṇḍeyaḥ uvāca aśvamedhasahasram
ca satyam ca tulayā dhṛtam yadi asya
satyasya ardham (tat) na avāpnuyāt
(aham) abhijānāmi (na abhijānāmi)
14. Mārkaṇḍeya said: 'A thousand horse-Vedic rituals (aśvamedha) and truth were weighed on a balance. I do not know if (the former) would attain even half of that truth.'
भीष्म उवाच ।
इत्युक्त्वा ते जग्मुराशु चत्वारोऽमिततेजसः ।
पृथिवी काश्यपोऽग्निश्च प्रकृष्टायुश्च भार्गवः ॥१५॥
15. bhīṣma uvāca ,
ityuktvā te jagmurāśu catvāro'mitatejasaḥ ,
pṛthivī kāśyapo'gniśca prakṛṣṭāyuśca bhārgavaḥ.
15. bhīṣmaḥ uvāca iti uktvā te jagmuḥ āśu catvāraḥ amitatejasaḥ
pṛthivī kāśyapaḥ agniḥ ca prakṛṣṭāyuḥ ca bhārgavaḥ
15. bhīṣmaḥ uvāca iti uktvā amitatejasaḥ te catvāraḥ pṛthivī
kāśyapaḥ agniḥ ca prakṛṣṭāyuḥ ca bhārgavaḥ āśu jagmuḥ
15. Bhīṣma said: 'Having spoken thus, those four of immense splendor - Pṛthivī, Kaśyapa, Agni, and Prakṛṣṭāyu, the Bhārgava - quickly departed.'
युधिष्ठिर उवाच ।
यदिदं ब्राह्मणा लोके व्रतिनो भुञ्जते हविः ।
भुक्तं ब्राह्मणकामाय कथं तत्सुकृतं भवेत् ॥१६॥
16. yudhiṣṭhira uvāca ,
yadidaṁ brāhmaṇā loke vratino bhuñjate haviḥ ,
bhuktaṁ brāhmaṇakāmāya kathaṁ tatsukṛtaṁ bhavet.
16. yudhiṣṭhiraḥ uvāca yat idam brāhmaṇāḥ loke vratinaḥ bhuñjate
haviḥ bhuktam brāhmaṇakāmāya katham tat sukṛtam bhavet
16. yudhiṣṭhiraḥ uvāca loke vratinaḥ brāhmaṇāḥ yat idam haviḥ
bhuñjate tat brāhmaṇakāmāya bhuktam katham sukṛtam bhavet
16. Yudhiṣṭhira said: 'How can that offering (havis), which brahmins observing vows consume in this world for their own gratification, be considered a virtuous deed (sukṛta)?'
भीष्म उवाच ।
आदिष्टिनो ये राजेन्द्र ब्राह्मणा वेदपारगाः ।
भुञ्जते ब्रह्मकामाय व्रतलुप्ता भवन्ति ते ॥१७॥
17. bhīṣma uvāca ,
ādiṣṭino ye rājendra brāhmaṇā vedapāragāḥ ,
bhuñjate brahmakāmāya vrataluptā bhavanti te.
17. bhīṣmaḥ uvāca | ādiṣṭinaḥ ye rājendra brāhmaṇāḥ
vedapāragāḥ | bhuñjate brahmakāmāya vrataluptāḥ bhavanti te
17. rājendra bhīṣmaḥ uvāca ye vedapāragāḥ ādiṣṭinaḥ brāhmaṇāḥ brahmakāmāya bhuñjate,
te vrataluptāḥ bhavanti
17. Bhishma said: "O King, those Brahmins who are experts in the Vedas and duly appointed, if they partake of offerings with a personal desire for (brahman), they become transgressors of their vows."
युधिष्ठिर उवाच ।
अनेकान्तं बहुद्वारं धर्ममाहुर्मनीषिणः ।
किं निश्चितं भवेत्तत्र तन्मे ब्रूहि पितामह ॥१८॥
18. yudhiṣṭhira uvāca ,
anekāntaṁ bahudvāraṁ dharmamāhurmanīṣiṇaḥ ,
kiṁ niścitaṁ bhavettatra tanme brūhi pitāmaha.
18. yudhiṣṭhiraḥ uvāca | anekāntam bahudvāram dharmam āhuḥ
manīṣiṇaḥ | kim niścitam bhavet tatra tat me brūhi pitāmaha
18. pitāmaha yudhiṣṭhiraḥ uvāca manīṣiṇaḥ dharmam anekāntam
bahudvāram āhuḥ tatra kim niścitam bhavet? tat me brūhi
18. Yudhishthira said: "The wise declare that natural law (dharma) is multifaceted and has numerous approaches. What, then, is truly certain among them? Please tell me that, O grandfather."
भीष्म उवाच ।
अहिंसा सत्यमक्रोध आनृशंस्यं दमस्तथा ।
आर्जवं चैव राजेन्द्र निश्चितं धर्मलक्षणम् ॥१९॥
19. bhīṣma uvāca ,
ahiṁsā satyamakrodha ānṛśaṁsyaṁ damastathā ,
ārjavaṁ caiva rājendra niścitaṁ dharmalakṣaṇam.
19. bhīṣmaḥ uvāca | ahiṃsā satyam akrodhaḥ ānṛśaṃsyam damaḥ
tathā | ārjavam ca eva rājendra niścitam dharmalakṣaṇam
19. rājendra bhīṣmaḥ uvāca ahiṃsā satyam akrodhaḥ ānṛśaṃsyam
damaḥ tathā ārjavam ca eva niścitam dharmalakṣaṇam
19. Bhishma said: "Non-violence, truthfulness, freedom from anger, compassion, self-control, and straightforwardness - these, O King, are definitively the hallmarks of natural law (dharma)."
ये तु धर्मं प्रशंसन्तश्चरन्ति पृथिवीमिमाम् ।
अनाचरन्तस्तद्धर्मं संकरे निरताः प्रभो ॥२०॥
20. ye tu dharmaṁ praśaṁsantaścaranti pṛthivīmimām ,
anācarantastaddharmaṁ saṁkare niratāḥ prabho.
20. ye tu dharmam praśaṃsantaḥ caranti pṛthivīm imām
| anācarantaḥ taddharmam saṅkare niratāḥ prabho
20. prabho ye tu dharmam praśaṃsantaḥ imām pṛthivīm caranti,
taddharmam anācarantaḥ (ca),
te saṅkare niratāḥ
20. But those who merely praise natural law (dharma) while roaming this earth, yet do not practice that (dharma) themselves - O Lord, they are engrossed in moral confusion.
तेभ्यो रत्नं हिरण्यं वा गामश्वान्वा ददाति यः ।
दश वर्षाणि विष्ठां स भुङ्क्ते निरयमाश्रितः ॥२१॥
21. tebhyo ratnaṁ hiraṇyaṁ vā gāmaśvānvā dadāti yaḥ ,
daśa varṣāṇi viṣṭhāṁ sa bhuṅkte nirayamāśritaḥ.
21. tebhyaḥ ratnam hiraṇyam vā gām aśvān vā dadāti yaḥ
daśa varṣāṇi viṣṭhām saḥ bhuṅkte nirayam āśritaḥ
21. yaḥ tebhyaḥ ratnam hiraṇyam vā gām aśvān vā dadāti
saḥ nirayam āśritaḥ daśa varṣāṇi viṣṭhām bhuṅkte
21. Whoever gives gems, gold, a cow, or horses to them, that person, having fallen into hell, will consume excrement for ten years.
मेदानां पुल्कसानां च तथैवान्तावसायिनाम् ।
कृतं कर्माकृतं चापि रागमोहेन जल्पताम् ॥२२॥
22. medānāṁ pulkasānāṁ ca tathaivāntāvasāyinām ,
kṛtaṁ karmākṛtaṁ cāpi rāgamohena jalpatām.
22. medānām pulkasānām ca tathā eva antāvasāyinām
kṛtam karma akṛtam ca api rāgamohena jalpatām
22. medānām pulkasānām ca tathā eva antāvasāyinām
rāgamohena jalpatām kṛtam akṛtam ca api karma
22. Regarding the actions (karma), both performed and unperformed, of the Medas, Pulkasas, and likewise of the Antyavasayins, who speak out of attachment and delusion.
वैश्वदेवं च ये मूढा विप्राय ब्रह्मचारिणे ।
ददतीह न राजेन्द्र ते लोकान्भुञ्जतेऽशुभान् ॥२३॥
23. vaiśvadevaṁ ca ye mūḍhā viprāya brahmacāriṇe ,
dadatīha na rājendra te lokānbhuñjate'śubhān.
23. vaiśvadevam ca ye mūḍhāḥ viprāya brahmacāriṇe
dadati iha na rājendra te lokān bhuñjate aśubhān
23. rājerndra ye mūḍhāḥ iha viprāya brahmacāriṇe
vaiśvadevam ca na dadati te aśubhān lokān bhuñjate
23. O King of kings, those foolish people who do not offer the Vaiśvadeva ritual here to a Brahmin or a celibate student, they experience inauspicious realms.
युधिष्ठिर उवाच ।
किं परं ब्रह्मचर्यस्य किं परं धर्मलक्षणम् ।
किं च श्रेष्ठतमं शौचं तन्मे ब्रूहि पितामह ॥२४॥
24. yudhiṣṭhira uvāca ,
kiṁ paraṁ brahmacaryasya kiṁ paraṁ dharmalakṣaṇam ,
kiṁ ca śreṣṭhatamaṁ śaucaṁ tanme brūhi pitāmaha.
24. yudhiṣṭhiraḥ uvāca kim param brahmacaryasya kim param
dharmalakṣaṇam kim ca śreṣṭhatamam śaucam tat me brūhi pitāmaha
24. yudhiṣṭhiraḥ uvāca pitāmaha kim brahmacaryasya param kim
dharmalakṣaṇam param ca kim śaucam śreṣṭhatamam tat me brūhi
24. Yudhishthira said: 'What is the highest aspect of celibacy (brahmacarya)? What is the supreme characteristic of natural law (dharma)? And what is the most excellent purity? Please tell that to me, O grandfather.'
भीष्म उवाच ।
ब्रह्मचर्यं परं तात मधुमांसस्य वर्जनम् ।
मर्यादायां स्थितो धर्मः शमः शौचस्य लक्षणम् ॥२५॥
25. bhīṣma uvāca ,
brahmacaryaṁ paraṁ tāta madhumāṁsasya varjanam ,
maryādāyāṁ sthito dharmaḥ śamaḥ śaucasya lakṣaṇam.
25. bhīṣmaḥ uvāca | brahmacaryam param tāta madhumāṃsasya
varjanam | maryādāyām sthitaḥ dharmaḥ śamaḥ śaucasya lakṣaṇam
25. tāta brahmacaryam param madhumāṃsasya varjanam maryādāyām
sthitaḥ dharmaḥ śamaḥ śaucasya lakṣaṇam (iti bhīṣmaḥ uvāca)
25. Bhishma said: "O dear one, celibacy (brahmacarya) is supreme; abstaining from honey and meat is [also important]. Natural law (dharma) is established in proper conduct, and tranquility is the mark of purity."
युधिष्ठिर उवाच ।
कस्मिन्काले चरेद्धर्मं कस्मिन्कालेऽर्थमाचरेत् ।
कस्मिन्काले सुखी च स्यात्तन्मे ब्रूहि पितामह ॥२६॥
26. yudhiṣṭhira uvāca ,
kasminkāle careddharmaṁ kasminkāle'rthamācaret ,
kasminkāle sukhī ca syāttanme brūhi pitāmaha.
26. yudhiṣṭhiraḥ uvāca | kasmin kāle
caret dharmam kasmin kāle
artham ācaret | kasmin kāle sukhī
ca syāt tat me brūhi pitāmaha
26. pitāmaha kasmin kāle dharmam
caret kasmin kāle ca artham ācaret
kasmin kāle ca sukhī syāt tat
me brūhi (iti yudhiṣṭhiraḥ uvāca)
26. Yudhishthira said: "O grandfather, in what period should one practice natural law (dharma)? In what period should one pursue material wealth? In what period would one be happy? Please tell me that."
भीष्म उवाच ।
काल्यमर्थं निषेवेत ततो धर्ममनन्तरम् ।
पश्चात्कामं निषेवेत न च गच्छेत्प्रसङ्गिताम् ॥२७॥
27. bhīṣma uvāca ,
kālyamarthaṁ niṣeveta tato dharmamanantaram ,
paścātkāmaṁ niṣeveta na ca gacchetprasaṅgitām.
27. bhīṣmaḥ uvāca | kālyam artham niṣeveta tataḥ dharmam
anantaram | paścāt kāmam niṣeveta na ca gacchet prasaṅgitām
27. kālyam artham niṣeveta tataḥ
anantaram dharmam niṣeveta paścāt
kāmam niṣeveta ca prasaṅgitām
na gacchet (iti bhīṣmaḥ uvāca)
27. Bhishma said: "One should attend to material wealth in due time, then immediately thereafter [attend to] natural law (dharma). Afterwards, one should attend to desire, but should not become overly attached."
ब्राह्मणांश्चाभिमन्येत गुरूंश्चाप्यभिपूजयेत् ।
सर्वभूतानुलोमश्च मृदुशीलः प्रियंवदः ॥२८॥
28. brāhmaṇāṁścābhimanyeta gurūṁścāpyabhipūjayet ,
sarvabhūtānulomaśca mṛduśīlaḥ priyaṁvadaḥ.
28. brāhmaṇān ca abhimanyeta gurūn ca api abhipūjayet
| sarvabhūtānulomaḥ ca mṛduśīlaḥ priyaṃvadaḥ
28. brāhmaṇān ca abhimanyeta gurūn ca api abhipūjayet
ca sarvabhūtānulomaḥ mṛduśīlaḥ priyaṃvadaḥ (bhavet)
28. One should respect Brahmins and also worship spiritual teachers (gurus). Furthermore, one should be benevolent towards all beings, gentle in character, and speak kindly.
अधिकारे यदनृतं राजगामि च पैशुनम् ।
गुरोश्चालीककरणं समं तद्ब्रह्महत्यया ॥२९॥
29. adhikāre yadanṛtaṁ rājagāmi ca paiśunam ,
guroścālīkakaraṇaṁ samaṁ tadbrahmahatyayā.
29. adhikāre yat anṛtam rājagāmi ca paiśunam
guroḥ ca alīkakaraṇam samam tat brahmahatyayā
29. yat anṛtam adhikāre ca rājagāmi paiśunam ca
guroḥ alīkakaraṇam tat brahmahatyayā samam
29. Speaking falsehoods while in a position of authority, slandering someone to the king, and falsely accusing one's preceptor (guru) – these are actions equivalent to the killing of a brahmin.
प्रहरेन्न नरेन्द्रेषु न गां हन्यात्तथैव च ।
भ्रूणहत्यासमं चैतदुभयं यो निषेवते ॥३०॥
30. praharenna narendreṣu na gāṁ hanyāttathaiva ca ,
bhrūṇahatyāsamaṁ caitadubhayaṁ yo niṣevate.
30. praharet na narendreṣu na gām hanyāt tathā eva
ca bhrūṇahatyāsamam ca etat ubhayam yaḥ niṣevate
30. narendreṣu na praharet na ca gām hanyāt tathā
eva ca yaḥ etat ubhayam niṣevate bhrūṇahatyāsamam
30. One should not attack kings, nor should one kill a cow. Whoever engages in both these actions, it is equivalent to the killing of an embryo.
नाग्निं परित्यजेज्जातु न च वेदान्परित्यजेत् ।
न च ब्राह्मणमाक्रोशेत्समं तद्ब्रह्महत्यया ॥३१॥
31. nāgniṁ parityajejjātu na ca vedānparityajet ,
na ca brāhmaṇamākrośetsamaṁ tadbrahmahatyayā.
31. na agnim parityajet jātu na ca vedān parityajet
na ca brāhmaṇam ākrośet samam tat brahmahatyayā
31. na jātu agnim parityajet na ca vedān parityajet
na ca brāhmaṇam ākrośet tat brahmahatyayā samam
31. One should never abandon the sacred fire, nor should one abandon the Vedas. And one should not insult a brahmin. These actions are equivalent to the killing of a brahmin (brahmahatyā).
युधिष्ठिर उवाच ।
कीदृशाः साधवो विप्राः केभ्यो दत्तं महाफलम् ।
कीदृशानां च भोक्तव्यं तन्मे ब्रूहि पितामह ॥३२॥
32. yudhiṣṭhira uvāca ,
kīdṛśāḥ sādhavo viprāḥ kebhyo dattaṁ mahāphalam ,
kīdṛśānāṁ ca bhoktavyaṁ tanme brūhi pitāmaha.
32. yudhiṣṭhiraḥ uvāca kīdṛśāḥ sādhavaḥ viprāḥ kebhyaḥ dattam
mahāphalam kīdṛśānām ca bhoktavyam tat me brūhi pitāmaha
32. yudhiṣṭhiraḥ uvāca he pitāmaha me tat brūhi kīdṛśāḥ sādhavaḥ
viprāḥ kebhyaḥ dattam mahāphalam ca kīdṛśānām bhoktavyam
32. Yudhiṣṭhira said: O Grandfather, tell me: what kind of virtuous brahmins (vipra) are there? To whom, when a gift (dāna) is given, is the fruit great? And whose food should be eaten?
भीष्म उवाच ।
अक्रोधना धर्मपराः सत्यनित्या दमे रताः ।
तादृशाः साधवो विप्रास्तेभ्यो दत्तं महाफलम् ॥३३॥
33. bhīṣma uvāca ,
akrodhanā dharmaparāḥ satyanityā dame ratāḥ ,
tādṛśāḥ sādhavo viprāstebhyo dattaṁ mahāphalam.
33. bhīṣmaḥ uvāca akrodhanāḥ dharmaparāḥ satyanityāḥ dame
ratāḥ tādṛśāḥ sādhavaḥ viprāḥ tebhyaḥ dattam mahāphalam
33. Bhīṣma said: Those who are free from anger, devoted to natural law (dharma), constantly truthful, and delight in self-control - such virtuous brahmins are considered worthy. A great reward accrues from giving to them.
अमानिनः सर्वसहा दृष्टार्था विजितेन्द्रियाः ।
सर्वभूतहिता मैत्रास्तेभ्यो दत्तं महाफलम् ॥३४॥
34. amāninaḥ sarvasahā dṛṣṭārthā vijitendriyāḥ ,
sarvabhūtahitā maitrāstebhyo dattaṁ mahāphalam.
34. amāninaḥ sarvasahāḥ dṛṣṭārthāḥ vijitendriyāḥ
sarvabhūtahitāḥ maitrāḥ tebhyaḥ dattam mahāphalam
34. Those who are free from pride, patient, have understood the true meaning (of things), have conquered their senses, are benevolent to all beings, and are friendly - a great reward accrues from giving to them.
अलुब्धाः शुचयो वैद्या ह्रीमन्तः सत्यवादिनः ।
स्वकर्मनिरता ये च तेभ्यो दत्तं महाफलम् ॥३५॥
35. alubdhāḥ śucayo vaidyā hrīmantaḥ satyavādinaḥ ,
svakarmaniratā ye ca tebhyo dattaṁ mahāphalam.
35. alubdhāḥ śucayaḥ vaidyāḥ hrīmantaḥ satyavādinaḥ
svakarmaniratāḥ ye ca tebhyaḥ dattam mahāphalam
35. And those who are not greedy, pure, learned, modest, truthful speakers, and diligent in their own duties - a great reward accrues from giving to them.
साङ्गांश्च चतुरो वेदान्योऽधीयीत द्विजर्षभः ।
षड्भ्यो निवृत्तः कर्मभ्यस्तं पात्रमृषयो विदुः ॥३६॥
36. sāṅgāṁśca caturo vedānyo'dhīyīta dvijarṣabhaḥ ,
ṣaḍbhyo nivṛttaḥ karmabhyastaṁ pātramṛṣayo viduḥ.
36. sāṅgān ca caturaḥ vedān yaḥ adhīyīta dvijarṣabhaḥ
ṣaḍbhyaḥ nivṛttaḥ karmabhyaḥ tam pātram ṛṣayaḥ viduḥ
36. And that best of brahmins who studies the four Vedas along with their auxiliary branches, and who has turned away from (attachment to) the six traditional brahminical duties - him, the sages know to be a worthy recipient.
ये त्वेवंगुणजातीयास्तेभ्यो दत्तं महाफलम् ।
सहस्रगुणमाप्नोति गुणार्हाय प्रदायकः ॥३७॥
37. ye tvevaṁguṇajātīyāstebhyo dattaṁ mahāphalam ,
sahasraguṇamāpnoti guṇārhāya pradāyakaḥ.
37. ye tu evaṃguṇajātīyāḥ tebhyaḥ dattam mahāphalam
sahasraguṇam āpnoti guṇārhāya pradāyakaḥ
37. tu ye evaṃguṇajātīyāḥ tebhyaḥ dattam mahāphalam;
pradāyakaḥ guṇārhāya sahasraguṇam āpnoti
37. However, a gift (dāna) given to those who possess such qualities yields a great reward. A donor who gives to a person worthy of virtue obtains a thousandfold benefit.
प्रज्ञाश्रुताभ्यां वृत्तेन शीलेन च समन्वितः ।
तारयेत कुलं कृत्स्नमेकोऽपीह द्विजर्षभः ॥३८॥
38. prajñāśrutābhyāṁ vṛttena śīlena ca samanvitaḥ ,
tārayeta kulaṁ kṛtsnameko'pīha dvijarṣabhaḥ.
38. prajñāśrutābhyām vṛttena śīlena ca samanvitaḥ
tārayeta kulam kṛtsnam ekaḥ api iha dvijarṣabhaḥ
38. iha ekaḥ api prajñāśrutābhyām vṛttena ca śīlena
samanvitaḥ dvijarṣabhaḥ kṛtsnam kulam tārayeta
38. Endowed with wisdom (prajñā), extensive knowledge, good conduct, and moral character, even one excellent brāhmaṇa (dvijarṣabha) here can redeem his entire family.
गामश्वं वित्तमन्नं वा तद्विधे प्रतिपादयेत् ।
द्रव्याणि चान्यानि तथा प्रेत्यभावे न शोचति ॥३९॥
39. gāmaśvaṁ vittamannaṁ vā tadvidhe pratipādayet ,
dravyāṇi cānyāni tathā pretyabhāve na śocati.
39. gām aśvam vittam annam vā tadvidhe pratipādayet
dravyāṇi ca anyāni tathā pretyabhāve na śocati
39. gām aśvam vittam annam vā anyāni ca dravyāṇi
tadvidhe pratipādayet tathā pretyabhāve na śocati
39. One should donate a cow, a horse, wealth, food, or other valuables to such a deserving person. In doing so, one will not grieve in the state after death (pretyabhāve).
तारयेत कुलं कृत्स्नमेकोऽपीह द्विजोत्तमः ।
किमङ्ग पुनरेकं वै तस्मात्पात्रं समाचरेत् ॥४०॥
40. tārayeta kulaṁ kṛtsnameko'pīha dvijottamaḥ ,
kimaṅga punarekaṁ vai tasmātpātraṁ samācaret.
40. tārayeta kulam kṛtsnam ekaḥ api iha dvijottamaḥ
kim aṅga punaḥ ekam vai tasmāt pātram samācaret
40. iha ekaḥ api dvijottamaḥ kṛtsnam kulam tārayeta
kim aṅga punaḥ ekam vai tasmāt pātram samācaret
40. Even one most excellent brāhmaṇa (dvijottama) here can redeem the entire family. What more needs to be said about multiple such individuals? Therefore, one should seek out a worthy recipient (pātra).
निशम्य च गुणोपेतं ब्राह्मणं साधुसंमतम् ।
दूरादानाययेत्कृत्ये सर्वतश्चाभिपूजयेत् ॥४१॥
41. niśamya ca guṇopetaṁ brāhmaṇaṁ sādhusaṁmatam ,
dūrādānāyayetkṛtye sarvataścābhipūjayet.
41. niśamya ca guṇopetam brāhmaṇam sādhusaṃmatam
dūrāt ānāyayet kṛtye sarvataḥ ca abhipūjayet
41. ca guṇopetam sādhusaṃmatam brāhmaṇam niśamya
kṛtye dūrāt ānāyayet ca sarvataḥ abhipūjayet
41. And having learned of a brahmin who is endowed with good qualities and respected by the virtuous, one should invite him from afar for a specific ritual (kṛtya) and honor him in every possible way.