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महाभारतः       mahābhārataḥ - book-3, chapter-199

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मार्कण्डेय उवाच ।
स तु विप्रमथोवाच धर्मव्याधो युधिष्ठिर ।
यदहं ह्याचरे कर्म घोरमेतदसंशयम् ॥१॥
1. mārkaṇḍeya uvāca ,
sa tu vipramathovāca dharmavyādho yudhiṣṭhira ,
yadahaṁ hyācare karma ghorametadasaṁśayam.
1. mārkaṇḍeyaḥ uvāca saḥ tu vipram atha uvāca dharmavyādhaḥ
yudhiṣṭhira yat aham hi ācare karma ghoram etat asaṃśayam
1. Mārkaṇḍeya said: "But, O Yudhiṣṭhira, the Dharma-vyādha then said to the brāhmaṇa: 'The action (karma) that I perform, this is indeed terrible, without a doubt.'"
विधिस्तु बलवान्ब्रह्मन्दुस्तरं हि पुराकृतम् ।
पुराकृतस्य पापस्य कर्मदोषो भवत्ययम् ।
दोषस्यैतस्य वै ब्रह्मन्विघाते यत्नवानहम् ॥२॥
2. vidhistu balavānbrahmandustaraṁ hi purākṛtam ,
purākṛtasya pāpasya karmadoṣo bhavatyayam ,
doṣasyaitasya vai brahmanvighāte yatnavānaham.
2. vidhiḥ tu balavān brahman dustaram
hi purākṛtam purākṛtasya pāpasya
karmadoṣaḥ bhavati ayam doṣasya etasya
vai brahman vighāte yatnavān aham
2. But destiny (vidhi) is powerful, O Brāhmaṇa; indeed, that which was done in the past is difficult to overcome. This fault of action (karma) arises from the sin committed previously. O Brāhmaṇa, I am endeavoring for the removal of this fault.
विधिना विहिते पूर्वं निमित्तं घातको भवेत् ।
निमित्तभूता हि वयं कर्मणोऽस्य द्विजोत्तम ॥३॥
3. vidhinā vihite pūrvaṁ nimittaṁ ghātako bhavet ,
nimittabhūtā hi vayaṁ karmaṇo'sya dvijottama.
3. vidhinā vihite pūrvaṃ nimittaṃ ghātakaḥ bhavet |
nimittabhūtāḥ hi vayam karmaṇaḥ asya dvijottama
3. Whatever has been previously ordained by destiny (vidhi), a person becomes an instrument (nimitta) for that. Indeed, O best among the twice-born (dvijottama), we are merely instruments (nimittabhūtāḥ) for this action (karma).
येषां हतानां मांसानि विक्रीणामो वयं द्विज ।
तेषामपि भवेद्धर्म उपभोगेन भक्षणात् ।
देवतातिथिभृत्यानां पितॄणां प्रतिपूजनात् ॥४॥
4. yeṣāṁ hatānāṁ māṁsāni vikrīṇāmo vayaṁ dvija ,
teṣāmapi bhaveddharma upabhogena bhakṣaṇāt ,
devatātithibhṛtyānāṁ pitṝṇāṁ pratipūjanāt.
4. yeṣāṃ hatānāṃ māṃsāni vikrīṇāmaḥ
vayam dvija | teṣām api bhavet dharmaḥ
upabhogena bhakṣaṇāt |
devatātithibhṛtyānāṃ pitṝṇāṃ pratipūjanāt
4. O twice-born (dvija), we sell the meat of those who have been killed. Even for those (animals), there would be religious merit (dharma) through their consumption and eating, and by honoring deities, guests, and servants, as well as ancestors (pitṛ).
ओषध्यो वीरुधश्चापि पशवो मृगपक्षिणः ।
अन्नाद्यभूता लोकस्य इत्यपि श्रूयते श्रुतिः ॥५॥
5. oṣadhyo vīrudhaścāpi paśavo mṛgapakṣiṇaḥ ,
annādyabhūtā lokasya ityapi śrūyate śrutiḥ.
5. oṣadhyaḥ vīrudhaḥ ca api paśavaḥ mṛgapakṣiṇaḥ
| annādyabhūtāḥ lokasya iti api śrūyate śrutiḥ
5. Herbs, plants, and also cattle, wild animals, and birds have become food for humankind (lokasya) – thus indeed is what is heard in the sacred texts (śruti).
आत्ममांसप्रदानेन शिबिरौशीनरो नृपः ।
स्वर्गं सुदुर्लभं प्राप्तः क्षमावान्द्विजसत्तम ॥६॥
6. ātmamāṁsapradānena śibirauśīnaro nṛpaḥ ,
svargaṁ sudurlabhaṁ prāptaḥ kṣamāvāndvijasattama.
6. ātmamāṃsapradānena śibiḥ auśīnaraḥ nṛpaḥ |
svargaṃ sudurlabhaṃ prāptaḥ kṣamāvān dvijasattama
6. By offering his own flesh, King Sibi (Śibi), the descendant of Ushinara (auśīnara), who was forbearing, attained heaven (svarga), which is extremely difficult to obtain. O best of the twice-born (dvijasattama).
राज्ञो महानसे पूर्वं रन्तिदेवस्य वै द्विज ।
द्वे सहस्रे तु वध्येते पशूनामन्वहं तदा ॥७॥
7. rājño mahānase pūrvaṁ rantidevasya vai dvija ,
dve sahasre tu vadhyete paśūnāmanvahaṁ tadā.
7. rājñaḥ mahānase pūrvaṃ rantidevasya vai dvija
| dve sahasre tu vadhyete paśūnām anvahaṃ tadā
7. O twice-born (dvija), formerly in the royal kitchen of King Rantideva, indeed two thousand animals were killed daily at that time.
समांसं ददतो ह्यन्नं रन्तिदेवस्य नित्यशः ।
अतुला कीर्तिरभवन्नृपस्य द्विजसत्तम ।
चातुर्मास्येषु पशवो वध्यन्त इति नित्यशः ॥८॥
8. samāṁsaṁ dadato hyannaṁ rantidevasya nityaśaḥ ,
atulā kīrtirabhavannṛpasya dvijasattama ,
cāturmāsyeṣu paśavo vadhyanta iti nityaśaḥ.
8. samāṃsaṃ dadataḥ hi annaṃ rantidevasya
nityaśaḥ | atulā kīrtiḥ abhavat
nṛpasya dvijasattama | cāturmāsyeṣu
paśavaḥ vadhyante iti nityaśaḥ
8. O best among twice-born (dvija), King Rantideva, who constantly gave food mixed with meat, attained incomparable fame. It is said that animals were regularly killed during the four-month (cāturmāsya) period.
अग्नयो मांसकामाश्च इत्यपि श्रूयते श्रुतिः ।
यज्ञेषु पशवो ब्रह्मन्वध्यन्ते सततं द्विजैः ।
संस्कृताः किल मन्त्रैश्च तेऽपि स्वर्गमवाप्नुवन् ॥९॥
9. agnayo māṁsakāmāśca ityapi śrūyate śrutiḥ ,
yajñeṣu paśavo brahmanvadhyante satataṁ dvijaiḥ ,
saṁskṛtāḥ kila mantraiśca te'pi svargamavāpnuvan.
9. agnayaḥ māṃsakāmāḥ ca iti api śrūyate
śrutiḥ | yajñeṣu paśavaḥ brahman
vadhyante satataṃ dvijaiḥ | saṃskṛtāḥ kila
mantraiḥ ca te api svargaṃ avāpnuvan
9. It is also heard in the sacred texts (śruti) that the sacred fires (agni) are desirous of meat. O brahmin, in Vedic rituals (yajña), animals are constantly killed by twice-born (dvija) priests. And it is said that those animals, consecrated by mantras, indeed attained heaven.
यदि नैवाग्नयो ब्रह्मन्मांसकामाभवन्पुरा ।
भक्ष्यं नैव भवेन्मांसं कस्यचिद्द्विजसत्तम ॥१०॥
10. yadi naivāgnayo brahmanmāṁsakāmābhavanpurā ,
bhakṣyaṁ naiva bhavenmāṁsaṁ kasyaciddvijasattama.
10. yadi na eva agnayaḥ brahman māṃsakāmāḥ abhavan purā
| bhakṣyaṃ na eva bhavet māṃsaṃ kasyacit dvijasattama
10. O brahmin, if the sacred fires (agni) were not desirous of meat in the past, then meat would certainly not be edible for anyone at all, O best among twice-born (dvija)!
अत्रापि विधिरुक्तश्च मुनिभिर्मांसभक्षणे ।
देवतानां पितॄणां च भुङ्क्ते दत्त्वा तु यः सदा ।
यथाविधि यथाश्रद्धं न स दुष्यति भक्षणात् ॥११॥
11. atrāpi vidhiruktaśca munibhirmāṁsabhakṣaṇe ,
devatānāṁ pitṝṇāṁ ca bhuṅkte dattvā tu yaḥ sadā ,
yathāvidhi yathāśraddhaṁ na sa duṣyati bhakṣaṇāt.
11. atra api vidhiḥ uktaḥ ca munibhiḥ
māṃsabhakṣaṇe devatānām pitṝṇām ca
bhuṅkte dattvā tu yaḥ sadā yathāvidhi
yathāśraddham na saḥ duṣyati bhakṣaṇāt
11. Sages have also stated a rule here regarding the consumption of meat. Indeed, whoever consistently eats it after offering it to the gods and ancestors, doing so according to the prescribed rites and with genuine faith (śraddhā), does not incur any fault from this act of eating.
अमांसाशी भवत्येवमित्यपि श्रूयते श्रुतिः ।
भार्यां गच्छन्ब्रह्मचारी ऋतौ भवति ब्राह्मणः ॥१२॥
12. amāṁsāśī bhavatyevamityapi śrūyate śrutiḥ ,
bhāryāṁ gacchanbrahmacārī ṛtau bhavati brāhmaṇaḥ.
12. amāṃsāśī bhavati evam iti api śrūyate śrutiḥ
bhāryām gacchan brahmacārī ṛtau bhavati brāhmaṇaḥ
12. Similarly, it is heard in the sacred texts (śruti) that one becomes a non-meat-eater. (Just as) a student observing continence (brahmacārī) who approaches his wife during her fertile period is considered a Brahmin.
सत्यानृते विनिश्चित्य अत्रापि विधिरुच्यते ।
सौदासेन पुरा राज्ञा मानुषा भक्षिता द्विज ।
शापाभिभूतेन भृशमत्र किं प्रतिभाति ते ॥१३॥
13. satyānṛte viniścitya atrāpi vidhirucyate ,
saudāsena purā rājñā mānuṣā bhakṣitā dvija ,
śāpābhibhūtena bhṛśamatra kiṁ pratibhāti te.
13. satyānṛte viniścitya atra api vidhiḥ
ucyate saudāsena purā rājñā
mānuṣāḥ bhakṣitāḥ dvija śāpābhibhūtena
bhṛśam atra kim pratibhāti te
13. After determining what is right and wrong, a rule is also stated here. O Brahmin (dvija), formerly King Saudāsa, being greatly overcome by a curse (śāpa), ate human beings. What is your understanding (pratibhāti) of this matter?
स्वधर्म इति कृत्वा तु न त्यजामि द्विजोत्तम ।
पुराकृतमिति ज्ञात्वा जीवाम्येतेन कर्मणा ॥१४॥
14. svadharma iti kṛtvā tu na tyajāmi dvijottama ,
purākṛtamiti jñātvā jīvāmyetena karmaṇā.
14. svadharmaḥ iti kṛtvā tu na tyajāmi dvijottama
purākṛtam iti jñātvā jīvāmi etena karmaṇā
14. “Considering this to be my own intrinsic nature (dharma),” says the speaker, “I do not abandon it, O best of Brahmins (dvijottama). Understanding that this is the result of past actions (karma), I continue to live by this karma.”
स्वकर्म त्यजतो ब्रह्मन्नधर्म इह दृश्यते ।
स्वकर्मनिरतो यस्तु स धर्म इति निश्चयः ॥१५॥
15. svakarma tyajato brahmannadharma iha dṛśyate ,
svakarmanirato yastu sa dharma iti niścayaḥ.
15. svakarma tyajataḥ brahman adharmaḥ iha dṛśyate
svakarmanirataḥ yaḥ tu saḥ dharmaḥ iti niścayaḥ
15. O Brahmin, one who abandons their own duty (karma) is observed to be acting against natural law (adharma) in this world. However, one who is dedicated to their own duty (karma) - that, it is certain, is in accordance with natural law (dharma).
पूर्वं हि विहितं कर्म देहिनं न विमुञ्चति ।
धात्रा विधिरयं दृष्टो बहुधा कर्मनिर्णये ॥१६॥
16. pūrvaṁ hi vihitaṁ karma dehinaṁ na vimuñcati ,
dhātrā vidhirayaṁ dṛṣṭo bahudhā karmanirṇaye.
16. pūrvam hi vihitam karma dehinam na vimuñcati
dhātrā vidhiḥ ayam dṛṣṭaḥ bahudhā karmanirṇaye
16. Indeed, a previously ordained action (karma) does not release the embodied being. This rule, regarding the determination of action (karma), was observed by the Creator (Dhātṛ) in many ways.
द्रष्टव्यं तु भवेत्प्राज्ञ क्रूरे कर्मणि वर्तता ।
कथं कर्म शुभं कुर्यां कथं मुच्ये पराभवात् ।
कर्मणस्तस्य घोरस्य बहुधा निर्णयो भवेत् ॥१७॥
17. draṣṭavyaṁ tu bhavetprājña krūre karmaṇi vartatā ,
kathaṁ karma śubhaṁ kuryāṁ kathaṁ mucye parābhavāt ,
karmaṇastasya ghorasya bahudhā nirṇayo bhavet.
17. draṣṭavyam tu bhavet prājña krūre
karmaṇi vartatā katham karma śubham kuryām
katham mucye parābhavāt karmaṇaḥ
tasya ghorasya bahudhā nirṇayaḥ bhavet
17. O wise one, for one who is engaged in cruel action (karma), it should be contemplated: 'How can I perform auspicious action (karma)? How can I be liberated from defeat?' A comprehensive deliberation on that dreadful action (karma) is thus required.
दाने च सत्यवाक्ये च गुरुशुश्रूषणे तथा ।
द्विजातिपूजने चाहं धर्मे च निरतः सदा ।
अतिवादातिमानाभ्यां निवृत्तोऽस्मि द्विजोत्तम ॥१८॥
18. dāne ca satyavākye ca guruśuśrūṣaṇe tathā ,
dvijātipūjane cāhaṁ dharme ca nirataḥ sadā ,
ativādātimānābhyāṁ nivṛtto'smi dvijottama.
18. dāne ca satyavākye ca guruśuśrūṣaṇe
tathā dvijātipūjane ca aham
dharme ca nirataḥ sadā ativādātimānābhyām
nivṛttaḥ asmi dvijottama
18. I am always dedicated to charity (dāna), truthful speech, serving my spiritual teacher (guru), and honoring those of the twice-born class (dvijāti), as well as to natural law (dharma). Furthermore, O best of Brahmins (dvijottama), I have abstained from excessive speech and excessive pride.
कृषिं साध्विति मन्यन्ते तत्र हिंसा परा स्मृता ।
कर्षन्तो लाङ्गलैः पुंसो घ्नन्ति भूमिशयान्बहून् ।
जीवानन्यांश्च बहुशस्तत्र किं प्रतिभाति ते ॥१९॥
19. kṛṣiṁ sādhviti manyante tatra hiṁsā parā smṛtā ,
karṣanto lāṅgalaiḥ puṁso ghnanti bhūmiśayānbahūn ,
jīvānanyāṁśca bahuśastatra kiṁ pratibhāti te.
19. kṛṣim sādhu iti manyante tatra hiṃsā
parā smṛtā karṣantaḥ lāṅgalaiḥ puṃsaḥ
ghnanti bhūmiśayān bahūn jīvān
anyān ca bahuśaḥ tatra kim pratibhāti te
19. People consider agriculture to be good, yet it is said that great violence (hiṃsā) is involved in it. When they plow with ploughs, they kill many earth-dwelling creatures and numerous other living beings. What do you think about this?
धान्यबीजानि यान्याहुर्व्रीह्यादीनि द्विजोत्तम ।
सर्वाण्येतानि जीवानि तत्र किं प्रतिभाति ते ॥२०॥
20. dhānyabījāni yānyāhurvrīhyādīni dvijottama ,
sarvāṇyetāni jīvāni tatra kiṁ pratibhāti te.
20. dhānyabījāni yāni āhuḥ vrīhyādīni dvijottama
sarvāṇi etāni jīvāni tatra kim pratibhāti te
20. O best among the twice-born (dvijottama), all these grain seeds, such as rice and others, which people talk about, are themselves living beings (jīva). What do you think about this?
अध्याक्रम्य पशूंश्चापि घ्नन्ति वै भक्षयन्ति च ।
वृक्षानथौषधीश्चैव छिन्दन्ति पुरुषा द्विज ॥२१॥
21. adhyākramya paśūṁścāpi ghnanti vai bhakṣayanti ca ,
vṛkṣānathauṣadhīścaiva chindanti puruṣā dvija.
21. adhyākramya paśūn ca api ghnanti vai bhakṣayanti ca
vṛkṣān atha auṣadhīḥ ca eva chindanti puruṣā dvija
21. O twice-born (dvija), men also overpower and kill animals, and they eat them. Furthermore, they cut down trees and plants.
जीवा हि बहवो ब्रह्मन्वृक्षेषु च फलेषु च ।
उदके बहवश्चापि तत्र किं प्रतिभाति ते ॥२२॥
22. jīvā hi bahavo brahmanvṛkṣeṣu ca phaleṣu ca ,
udake bahavaścāpi tatra kiṁ pratibhāti te.
22. jīvāḥ hi bahavaḥ brahman vṛkṣeṣu ca phaleṣu ca
udake bahavaḥ ca api tatra kim pratibhāti te
22. Indeed, O brahmin, there are many living beings (jīva) in trees, in fruits, and also in water. What do you think about this?
सर्वं व्याप्तमिदं ब्रह्मन्प्राणिभिः प्राणिजीवनैः ।
मत्स्या ग्रसन्ते मत्स्यांश्च तत्र किं प्रतिभाति ते ॥२३॥
23. sarvaṁ vyāptamidaṁ brahmanprāṇibhiḥ prāṇijīvanaiḥ ,
matsyā grasante matsyāṁśca tatra kiṁ pratibhāti te.
23. sarvam vyāptam idam brahman prāṇibhiḥ prāṇijīvanaiḥ
matsyāḥ grasante matsyān ca tatra kim pratibhāti te
23. O Brahmin, this entire world is filled with creatures, whose very existence relies on consuming other creatures. Fish, for example, devour other fish. What does this fact indicate to you?
सत्त्वैः सत्त्वानि जीवन्ति बहुधा द्विजसत्तम ।
प्राणिनोऽन्योन्यभक्षाश्च तत्र किं प्रतिभाति ते ॥२४॥
24. sattvaiḥ sattvāni jīvanti bahudhā dvijasattama ,
prāṇino'nyonyabhakṣāśca tatra kiṁ pratibhāti te.
24. sattvaiḥ sattvāni jīvanti bahudhā dvijasattama
prāṇinaḥ anyonyabhakṣāḥ ca tatra kim pratibhāti te
24. O best among the twice-born (dvijasattama), living beings sustain themselves by (consuming) other living beings in many ways. Creatures are, in fact, food for one another. What does this indicate to you?
चङ्क्रम्यमाणा जीवांश्च धरणीसंश्रितान्बहून् ।
पद्भ्यां घ्नन्ति नरा विप्र तत्र किं प्रतिभाति ते ॥२५॥
25. caṅkramyamāṇā jīvāṁśca dharaṇīsaṁśritānbahūn ,
padbhyāṁ ghnanti narā vipra tatra kiṁ pratibhāti te.
25. caṅkramyamāṇāḥ jīvān ca dharaṇīsaṃśritān bahūn
padbhyām ghnanti narāḥ vipra tatra kim pratibhāti te
25. O learned one (vipra), as humans walk about, they kill many creatures that live on the earth with their feet. What does this indicate to you?
उपविष्टाः शयानाश्च घ्नन्ति जीवाननेकशः ।
ज्ञानविज्ञानवन्तश्च तत्र किं प्रतिभाति ते ॥२६॥
26. upaviṣṭāḥ śayānāśca ghnanti jīvānanekaśaḥ ,
jñānavijñānavantaśca tatra kiṁ pratibhāti te.
26. upaviṣṭāḥ śayānāḥ ca ghnanti jīvān anekaśaḥ
jñānavijñānavantaḥ ca tatra kim pratibhāti te
26. Moreover, even while sitting or lying down, people kill numerous creatures. And this happens even among those who possess knowledge (jñāna) and understanding (vijñāna). What does this indicate to you?
जीवैर्ग्रस्तमिदं सर्वमाकाशं पृथिवी तथा ।
अविज्ञानाच्च हिंसन्ति तत्र किं प्रतिभाति ते ॥२७॥
27. jīvairgrastamidaṁ sarvamākāśaṁ pṛthivī tathā ,
avijñānācca hiṁsanti tatra kiṁ pratibhāti te.
27. jīvaiḥ grastam idam sarvam ākāśam pṛthivī tathā
| avijñānāt ca hiṃsanti tatra kim pratibhāti te
27. All this - both the sky and the earth - is pervaded and consumed by living beings. And out of ignorance, they cause harm. So, what appears to you in that regard?
अहिंसेति यदुक्तं हि पुरुषैर्विस्मितैः पुरा ।
के न हिंसन्ति जीवान्वै लोकेऽस्मिन्द्विजसत्तम ।
बहु संचिन्त्य इह वै नास्ति कश्चिदहिंसकः ॥२८॥
28. ahiṁseti yaduktaṁ hi puruṣairvismitaiḥ purā ,
ke na hiṁsanti jīvānvai loke'smindvijasattama ,
bahu saṁcintya iha vai nāsti kaścidahiṁsakaḥ.
28. ahiṃsā iti yat uktam hi puruṣaiḥ
vismitaiḥ purā | ke na hiṃsanti jīvān vai
loke asmin dvijasattama | bahu saṃcintya
iha vai na asti kaścid ahiṃsakaḥ
28. What was formerly declared as 'non-violence (ahiṃsā)' by astonished people - who in this world, O best among the twice-born (dvija), do not inflict harm upon living beings? After much consideration, truly, there is no one here who is entirely non-violent.
अहिंसायां तु निरता यतयो द्विजसत्तम ।
कुर्वन्त्येव हि हिंसां ते यत्नादल्पतरा भवेत् ॥२९॥
29. ahiṁsāyāṁ tu niratā yatayo dvijasattama ,
kurvantyeva hi hiṁsāṁ te yatnādalpatarā bhavet.
29. ahiṃsāyām tu niratāḥ yatayaḥ dvijasattama |
kurvanti eva hi hiṃsām te yatnāt alpatarā bhavet
29. But even ascetics (yati) who are absorbed in non-violence (ahiṃsā), O best among the twice-born (dvija), certainly commit violence. They merely strive so that it may be as minimal as possible.
आलक्ष्याश्चैव पुरुषाः कुले जाता महागुणाः ।
महाघोराणि कर्माणि कृत्वा लज्जन्ति वै न च ॥३०॥
30. ālakṣyāścaiva puruṣāḥ kule jātā mahāguṇāḥ ,
mahāghorāṇi karmāṇi kṛtvā lajjanti vai na ca.
30. ālakṣyāḥ ca eva puruṣāḥ kule jātāḥ mahāguṇāḥ
| mahāghorāṇi karmāṇi kṛtvā lajjanti vai na ca
30. Moreover, even distinguished individuals of great qualities, born into noble families, do not feel shame after performing extremely terrible actions (karma).
सुहृदः सुहृदोऽन्यांश्च दुर्हृदश्चापि दुर्हृदः ।
सम्यक्प्रवृत्तान्पुरुषान्न सम्यगनुपश्यतः ॥३१॥
31. suhṛdaḥ suhṛdo'nyāṁśca durhṛdaścāpi durhṛdaḥ ,
samyakpravṛttānpuruṣānna samyaganupaśyataḥ.
31. suhṛdaḥ suhṛdaḥ anyān ca durhṛdaḥ ca api durhṛdaḥ
samyakpravṛttān puruṣān na samyak anupaśyataḥ
31. Such a person does not properly discern well-behaved individuals (puruṣa), whether they are (true) friends, other well-wishers, or indeed, even adversaries and enemies.
समृद्धैश्च न नन्दन्ति बान्धवा बान्धवैरपि ।
गुरूंश्चैव विनिन्दन्ति मूढाः पण्डितमानिनः ॥३२॥
32. samṛddhaiśca na nandanti bāndhavā bāndhavairapi ,
gurūṁścaiva vinindanti mūḍhāḥ paṇḍitamāninaḥ.
32. samṛddhaiḥ ca na nandanti bāndhavāḥ bāndhavaiḥ
api gurūn ca eva vinindanti mūḍhāḥ paṇḍitamāninaḥ
32. Such fools, who imagine themselves wise (paṇḍitamāninaḥ), neither rejoice with prosperous relatives nor even with other kinsmen; indeed, they also revile their teachers (guru).
बहु लोके विपर्यस्तं दृश्यते द्विजसत्तम ।
धर्मयुक्तमधर्मं च तत्र किं प्रतिभाति ते ॥३३॥
33. bahu loke viparyastaṁ dṛśyate dvijasattama ,
dharmayuktamadharmaṁ ca tatra kiṁ pratibhāti te.
33. bahu loke viparyastam dṛśyate dvijasattama
dharmayuktam adharmam ca tatra kim pratibhāti te
33. O best among the twice-born (dvija), much in the world appears inverted; unrighteousness (adharma) is presented as righteousness (dharma). What, then, occurs to you in this regard?
वक्तुं बहुविधं शक्यं धर्माधर्मेषु कर्मसु ।
स्वकर्मनिरतो यो हि स यशः प्राप्नुयान्महत् ॥३४॥
34. vaktuṁ bahuvidhaṁ śakyaṁ dharmādharmeṣu karmasu ,
svakarmanirato yo hi sa yaśaḥ prāpnuyānmahat.
34. vaktum bahuvidham śakyam dharmādharmeṣu karmasu
svakarmanirataḥ yaḥ hi saḥ yaśaḥ prāpnuyāt mahat
34. It is possible to speak in many ways about actions (karma) concerning righteousness (dharma) and unrighteousness (adharma). But indeed, whoever is steadfast in their own duties (karma) will attain great renown.