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महाभारतः       mahābhārataḥ - book-3, chapter-32

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युधिष्ठिर उवाच ।
वल्गु चित्रपदं श्लक्ष्णं याज्ञसेनि त्वया वचः ।
उक्तं तच्छ्रुतमस्माभिर्नास्तिक्यं तु प्रभाषसे ॥१॥
1. yudhiṣṭhira uvāca ,
valgu citrapadaṁ ślakṣṇaṁ yājñaseni tvayā vacaḥ ,
uktaṁ tacchrutamasmābhirnāstikyaṁ tu prabhāṣase.
1. yudhiṣṭhira uvāca valgu citrapadam ślakṣṇam yājñaseni tvayā
vacaḥ uktam tat śrutam asmābhiḥ nāstikyam tu prabhāṣase
1. Yudhishthira said: "O Yajñaseni, your speech is charming, adorned with various words, and smooth. We have heard what you said, but you are speaking of materialism or nihilism (nāstikya)."
नाहं धर्मफलान्वेषी राजपुत्रि चराम्युत ।
ददामि देयमित्येव यजे यष्टव्यमित्युत ॥२॥
2. nāhaṁ dharmaphalānveṣī rājaputri carāmyuta ,
dadāmi deyamityeva yaje yaṣṭavyamityuta.
2. na aham dharmaphalānveṣī rājaputri carāmi uta
| dadāmi deyam iti eva yaje yaṣṭavyam iti uta
2. rājaputri aham dharmaphalānveṣī na uta carāmi
deyam iti eva dadāmi uta yaṣṭavyam iti yaje
2. O princess, I do not perform actions (karma) seeking the fruits of natural law (dharma). I give simply because it is proper to give, and I perform Vedic rituals (yajña) because they are proper to be performed.
अस्तु वात्र फलं मा वा कर्तव्यं पुरुषेण यत् ।
गृहानावसता कृष्णे यथाशक्ति करोमि तत् ॥३॥
3. astu vātra phalaṁ mā vā kartavyaṁ puruṣeṇa yat ,
gṛhānāvasatā kṛṣṇe yathāśakti karomi tat.
3. astu vā atra phalam mā vā kartavyam puruṣeṇa
yat gṛhān āvasatā kṛṣṇe yathāśakti karomi tat
3. O Kṛṣṇā, whether there is a result here or not, I, dwelling in the house as a householder, perform to the best of my ability that which is to be done by a person.
धर्मं चरामि सुश्रोणि न धर्मफलकारणात् ।
आगमाननतिक्रम्य सतां वृत्तमवेक्ष्य च ।
धर्म एव मनः कृष्णे स्वभावाच्चैव मे धृतम् ॥४॥
4. dharmaṁ carāmi suśroṇi na dharmaphalakāraṇāt ,
āgamānanatikramya satāṁ vṛttamavekṣya ca ,
dharma eva manaḥ kṛṣṇe svabhāvāccaiva me dhṛtam.
4. dharmam carāmi suśroṇi na
dharmaphala-kāraṇāt āgamān anatikramya satām
vṛttam avekṣya ca dharmaḥ eva
manaḥ kṛṣṇe svabhāvāt ca eva me dhṛtam
4. O beautiful-hipped one, I practice my natural law (dharma), not for the sake of its fruits. I do so without transgressing the scriptures and by observing the conduct of the virtuous. Indeed, O Kṛṣṇā, my mind is fixed on natural law (dharma), and it is sustained there by my very own intrinsic nature (dharma).
न धर्मफलमाप्नोति यो धर्मं दोग्धुमिच्छति ।
यश्चैनं शङ्कते कृत्वा नास्तिक्यात्पापचेतनः ॥५॥
5. na dharmaphalamāpnoti yo dharmaṁ dogdhumicchati ,
yaścainaṁ śaṅkate kṛtvā nāstikyātpāpacetanaḥ.
5. na dharmaphalam āpnoti yaḥ dharmam dogdhum icchati
yaḥ ca enam śaṅkate kṛtvā nāstikyāt pāpa-cetanaḥ
5. He who desires to extract benefits from natural law (dharma) does not attain its true fruit. The sinful-minded person who, after performing his duty (dharma), doubts it due to a lack of faith (śraddhā), also does not attain it.
अतिवादान्मदाच्चैव मा धर्ममतिशङ्किथाः ।
धर्मातिशङ्की पुरुषस्तिर्यग्गतिपरायणः ॥६॥
6. ativādānmadāccaiva mā dharmamatiśaṅkithāḥ ,
dharmātiśaṅkī puruṣastiryaggatiparāyaṇaḥ.
6. ativādāt madāt ca eva mā dharmam atiśaṅkithāḥ
dharmātiśaṅkī puruṣaḥ tiryaggati-parāyaṇaḥ
6. Due to excessive speech and arrogance, do not excessively doubt natural law (dharma). A person who greatly doubts natural law (dharma) is indeed destined for an animal birth.
धर्मो यस्यातिशङ्क्यः स्यादार्षं वा दुर्बलात्मनः ।
वेदाच्छूद्र इवापेयात्स लोकादजरामरात् ॥७॥
7. dharmo yasyātiśaṅkyaḥ syādārṣaṁ vā durbalātmanaḥ ,
vedācchūdra ivāpeyātsa lokādajarāmarāt.
7. dharmaḥ yasya atiśaṅkyaḥ syāt ārṣam vā durbalātmanaḥ
| vedāt śūdraḥ iva apeyāt sa lokāt ajarāmarāt
7. For one whose natural law (dharma) is highly questionable, or who, being weak-minded, doubts sacred wisdom, they should be excluded from that imperishable and immortal realm, just as a Śūdra is excluded from the Veda.
वेदाध्यायी धर्मपरः कुले जातो यशस्विनि ।
स्थविरेषु स योक्तव्यो राजभिर्धर्मचारिभिः ॥८॥
8. vedādhyāyī dharmaparaḥ kule jāto yaśasvini ,
sthavireṣu sa yoktavyo rājabhirdharmacāribhiḥ.
8. vedādhyāyī dharmaparaḥ kule jātaḥ yaśasvini |
sthavireṣu sa yoktavyaḥ rājabhiḥ dharmacāribhiḥ
8. One who studies the Veda, is devoted to natural law (dharma), and is born in a famous family, should be appointed by righteous kings among the elders.
पापीयान्हि स शूद्रेभ्यस्तस्करेभ्यो विशेषतः ।
शास्त्रातिगो मन्दबुद्धिर्यो धर्ममतिशङ्कते ॥९॥
9. pāpīyānhi sa śūdrebhyastaskarebhyo viśeṣataḥ ,
śāstrātigo mandabuddhiryo dharmamatiśaṅkate.
9. pāpīyān hi sa śūdrebhyaḥ taskarebhyaḥ viśeṣataḥ
| śāstrātigaḥ mandabuddhiḥ yaḥ dharmam atiśaṅkate
9. Indeed, that dull-witted person who transgresses the scriptures and greatly doubts natural law (dharma) is more sinful than even Śūdras and especially thieves.
प्रत्यक्षं हि त्वया दृष्ट ऋषिर्गच्छन्महातपाः ।
मार्कण्डेयोऽप्रमेयात्मा धर्मेण चिरजीविताम् ॥१०॥
10. pratyakṣaṁ hi tvayā dṛṣṭa ṛṣirgacchanmahātapāḥ ,
mārkaṇḍeyo'prameyātmā dharmeṇa cirajīvitām.
10. pratyakṣam hi tvayā dṛṣṭaḥ ṛṣiḥ gacchan mahātapāḥ
| mārkaṇḍeyaḥ aprameyātmā dharmeṇa cirajīvitām
10. Indeed, you have personally seen the great ascetic (tapas) sage Mārkaṇḍeya, whose essence (ātman) is immeasurable, attaining long life through natural law (dharma).
व्यासो वसिष्ठो मैत्रेयो नारदो लोमशः शुकः ।
अन्ये च ऋषयः सिद्धा धर्मेणैव सुचेतसः ॥११॥
11. vyāso vasiṣṭho maitreyo nārado lomaśaḥ śukaḥ ,
anye ca ṛṣayaḥ siddhā dharmeṇaiva sucetasaḥ.
11. vyāsaḥ vasiṣṭhaḥ maitreyaḥ nāradaḥ lomaśaḥ śukaḥ
anye ca ṛṣayaḥ siddhāḥ dharmeṇa eva sucetasaḥ
11. Vyasa, Vasistha, Maitreya, Narada, Lomasa, and Shuka, along with other perfected sages, are indeed very intelligent due to their intrinsic nature (dharma).
प्रत्यक्षं पश्यसि ह्येतान्दिव्ययोगसमन्वितान् ।
शापानुग्रहणे शक्तान्देवैरपि गरीयसः ॥१२॥
12. pratyakṣaṁ paśyasi hyetāndivyayogasamanvitān ,
śāpānugrahaṇe śaktāndevairapi garīyasaḥ.
12. pratyakṣam paśyasi hi etān divyayogasamānvitān
śāpānugrahaṇe śaktān devaiḥ api garīyasaḥ
12. You directly perceive these sages, endowed with divine union (yoga), capable of both cursing and blessing, and indeed greater even than the gods.
एते हि धर्ममेवादौ वर्णयन्ति सदा मम ।
कर्तव्यममरप्रख्याः प्रत्यक्षागमबुद्धयः ॥१३॥
13. ete hi dharmamevādau varṇayanti sadā mama ,
kartavyamamaraprakhyāḥ pratyakṣāgamabuddhayaḥ.
13. ete hi dharmam eva ādau varṇayanti sadā mama
kartavyam amaraprakhyāḥ pratyakṣāgamabuddhayaḥ
13. Indeed, these sages, radiant like immortals and whose understanding (buddhi) comes from direct perception and sacred texts, always explain to me, from the very beginning, my intrinsic nature (dharma) and what is to be done (kartavya).
अतो नार्हसि कल्याणि धातारं धर्ममेव च ।
रजोमूढेन मनसा क्षेप्तुं शङ्कितुमेव च ॥१४॥
14. ato nārhasi kalyāṇi dhātāraṁ dharmameva ca ,
rajomūḍhena manasā kṣeptuṁ śaṅkitumeva ca.
14. ataḥ na arhasi kalyāṇi dhātāram dharmam eva
ca rajomūḍhena manasā kṣeptum śaṅkitum eva ca
14. Therefore, O auspicious one, you should not, with a mind bewildered by the quality of passion (rajas), scorn or even doubt the Creator (Dhātṛ) and the natural law (dharma) itself.
धर्मातिशङ्की नान्यस्मिन्प्रमाणमधिगच्छति ।
आत्मप्रमाण उन्नद्धः श्रेयसो ह्यवमन्यकः ॥१५॥
15. dharmātiśaṅkī nānyasminpramāṇamadhigacchati ,
ātmapramāṇa unnaddhaḥ śreyaso hyavamanyakaḥ.
15. dharmātiśaṅkī na anyasmin pramāṇam adhigacchati
ātmapramāṇaḥ unnaddhaḥ śreyasaḥ hi avamanyakaḥ
15. One who excessively distrusts natural law (dharma) does not find authority (pramāṇa) in anything else. Such a person, considering themselves the sole authority and being arrogant, indeed disregards what is truly beneficial.
इन्द्रियप्रीतिसंबद्धं यदिदं लोकसाक्षिकम् ।
एतावान्मन्यते बालो मोहमन्यत्र गच्छति ॥१६॥
16. indriyaprītisaṁbaddhaṁ yadidaṁ lokasākṣikam ,
etāvānmanyate bālo mohamanyatra gacchati.
16. indriyaprītisaṃbaddham yat idam lokasākṣikam
etāvān manyate bālaḥ moham anyatra gacchati
16. An ignorant person (bāla) believes that only what is connected with sensory pleasure and witnessed by the world is real. He then falls into delusion (moha) regarding anything else.
प्रायश्चित्तं न तस्यास्ति यो धर्ममतिशङ्कते ।
ध्यायन्स कृपणः पापो न लोकान्प्रतिपद्यते ॥१७॥
17. prāyaścittaṁ na tasyāsti yo dharmamatiśaṅkate ,
dhyāyansa kṛpaṇaḥ pāpo na lokānpratipadyate.
17. prāyaścittam na tasya asti yaḥ dharmam atiśaṅkate
dhyāyan saḥ kṛpaṇaḥ pāpaḥ na lokān pratipadyate
17. There is no expiation (prāyaścitta) for one who excessively distrusts natural law (dharma). Such a wretched, sinful person, even when engaged in contemplation (dhyāna), does not attain the (higher) worlds (loka).
प्रमाणान्यतिवृत्तो हि वेदशास्त्रार्थनिन्दकः ।
कामलोभानुगो मूढो नरकं प्रतिपद्यते ॥१८॥
18. pramāṇānyativṛtto hi vedaśāstrārthanindakaḥ ,
kāmalobhānugo mūḍho narakaṁ pratipadyate.
18. pramāṇāni ativṛttaḥ hi vedaśāstrārthanindakaḥ
kāmalobhānugaḥ mūḍhaḥ narakam pratipadyate
18. Indeed, a foolish (mūḍha) person who transgresses accepted authorities (pramāṇa), denounces the meaning of the Vedas and sacred texts, and follows (anuga) lust (kāma) and greed (lobha), goes to hell (naraka).
यस्तु नित्यं कृतमतिर्धर्ममेवाभिपद्यते ।
अशङ्कमानः कल्याणि सोऽमुत्रानन्त्यमश्नुते ॥१९॥
19. yastu nityaṁ kṛtamatirdharmamevābhipadyate ,
aśaṅkamānaḥ kalyāṇi so'mutrānantyamaśnute.
19. yaḥ tu nityam kṛtamatiḥ dharmam eva abhipadyate
aśaṅkamānaḥ kalyāṇi saḥ amutra ānantyam aśnute
19. But he who is constantly determined to adhere only to the natural law (dharma), O auspicious one, attains endlessness (ānantya) hereafter without any doubt.
आर्षं प्रमाणमुत्क्रम्य धर्मानपरिपालयन् ।
सर्वशास्त्रातिगो मूढः शं जन्मसु न विन्दति ॥२०॥
20. ārṣaṁ pramāṇamutkramya dharmānaparipālayan ,
sarvaśāstrātigo mūḍhaḥ śaṁ janmasu na vindati.
20. ārṣam pramāṇam utkramya dharmān aparipālayan
sarvaśāstra atigaḥ mūḍhaḥ śam janmasu na vindati
20. Disregarding the sacred tradition (ārṣa pramāṇa) and not upholding the natural laws (dharma), a fool who transgresses all scriptures does not find happiness in his many births (janmasu).
शिष्टैराचरितं धर्मं कृष्णे मा स्मातिशङ्किथाः ।
पुराणमृषिभिः प्रोक्तं सर्वज्ञैः सर्वदर्शिभिः ॥२१॥
21. śiṣṭairācaritaṁ dharmaṁ kṛṣṇe mā smātiśaṅkithāḥ ,
purāṇamṛṣibhiḥ proktaṁ sarvajñaiḥ sarvadarśibhiḥ.
21. śiṣṭaiḥ ācaritam dharmam kṛṣṇe mā sma atiśaṅkithāḥ
purāṇam ṛṣibhiḥ proktam sarvajñaiḥ sarvadarśibhiḥ
21. O Kṛṣṇa, do not doubt this natural law (dharma), which is ancient, practiced by the virtuous (śiṣṭa), and proclaimed by the omniscient, all-seeing seers (ṛṣi).
धर्म एव प्लवो नान्यः स्वर्गं द्रौपदि गच्छताम् ।
सैव नौः सागरस्येव वणिजः पारमृच्छतः ॥२२॥
22. dharma eva plavo nānyaḥ svargaṁ draupadi gacchatām ,
saiva nauḥ sāgarasyeva vaṇijaḥ pāramṛcchataḥ.
22. dharmaḥ eva plavaḥ na anyaḥ svargam draupadi gacchatām
sā eva nauḥ sāgarasya iva vaṇijaḥ pāram ṛcchataḥ
22. O Draupadi, the natural law (dharma) alone is the vessel, no other, for those who wish to go to heaven. Indeed, it is like the ship for a merchant who desires to reach the other shore of the ocean.
अफालो यदि धर्मः स्याच्चरितो धर्मचारिभिः ।
अप्रतिष्ठे तमस्येतज्जगन्मज्जेदनिन्दिते ॥२३॥
23. aphālo yadi dharmaḥ syāccarito dharmacāribhiḥ ,
apratiṣṭhe tamasyetajjaganmajjedanindite.
23. afalaḥ yadi dharmaḥ syāt caritaḥ dharmacāribhiḥ
apratiṣṭhe tamasi etat jagat majjet anindite
23. If the practice of natural law (dharma) by those who uphold it were to be fruitless, then, O blameless one, this world would plunge into an unsupported darkness.
निर्वाणं नाधिगच्छेयुर्जीवेयुः पशुजीविकाम् ।
विघातेनैव युज्येयुर्न चार्थं किंचिदाप्नुयुः ॥२४॥
24. nirvāṇaṁ nādhigaccheyurjīveyuḥ paśujīvikām ,
vighātenaiva yujyeyurna cārthaṁ kiṁcidāpnuyuḥ.
24. nirvāṇam na adhigaccheyuḥ jīveyuḥ paśujīvikām
vighātena eva yujyeyuḥ na ca artham kiṃcit āpnuyuḥ
24. They would not attain final liberation (nirvāṇa), but would live an animalistic life. They would be afflicted only by ruin and would achieve no purpose whatsoever.
तपश्च ब्रह्मचर्यं च यज्ञः स्वाध्याय एव च ।
दानमार्जवमेतानि यदि स्युरफलानि वै ॥२५॥
25. tapaśca brahmacaryaṁ ca yajñaḥ svādhyāya eva ca ,
dānamārjavametāni yadi syuraphalāni vai.
25. tapaḥ ca brahmacaryam ca yajñaḥ svādhyāyaḥ eva
ca | dānam ārjavam etāni yadi syuḥ aphalāni vai
25. tapaḥ ca brahmacaryam ca yajñaḥ ca svādhyāyaḥ
eva ca dānam ārjavam etāni yadi vai aphalāni syuḥ
25. What if these - austerity (tapas), celibacy (brahmacarya), the performance of Vedic rituals (yajña), self-study of scriptures (svādhyāya), charity (dāna), and straightforwardness (ārjavam) - were to be fruitless?
नाचरिष्यन्परे धर्मं परे परतरे च ये ।
विप्रलम्भोऽयमत्यन्तं यदि स्युरफलाः क्रियाः ॥२६॥
26. nācariṣyanpare dharmaṁ pare paratare ca ye ,
vipralambho'yamatyantaṁ yadi syuraphalāḥ kriyāḥ.
26. na ācariṣyan pare dharmam pare paratarāḥ ca ye
vipralambhaḥ ayam atyantam yadi syuḥ aphalāḥ kriyāḥ
26. Neither would later generations practice natural law (dharma), nor would even the most eminent (sages or ancestors). This would be an utter deception if these actions (kriyā) were to be fruitless.
ऋषयश्चैव देवाश्च गन्धर्वासुरराक्षसाः ।
ईश्वराः कस्य हेतोस्ते चरेयुर्धर्ममादृताः ॥२७॥
27. ṛṣayaścaiva devāśca gandharvāsurarākṣasāḥ ,
īśvarāḥ kasya hetoste careyurdharmamādṛtāḥ.
27. ṛṣayaḥ ca eva devāḥ ca gandharvāsura-rākṣasāḥ
īśvarāḥ kasya hetoḥ te careyuḥ dharmam ādṛtāḥ
27. Sages, gods, Gandharvas, Asuras, and Rakshasas, and other powerful beings - for what reason would they, with such reverence, adhere to the natural law (dharma)?
फलदं त्विह विज्ञाय धातारं श्रेयसि ध्रुवे ।
धर्मं ते ह्याचरन्कृष्णे तद्धि धर्मसनातनम् ॥२८॥
28. phaladaṁ tviha vijñāya dhātāraṁ śreyasi dhruve ,
dharmaṁ te hyācarankṛṣṇe taddhi dharmasanātanam.
28. phaladam tu iha vijñāya dhātāram śreyasi dhruve
dharmam te hi ācaran kṛṣṇe tat hi dharma-sanātanam
28. O Krishna, having indeed understood the Creator (Dhātṛ) here as the bestower of firm and lasting supreme good, they certainly practiced the natural law (dharma), for that indeed is the eternal natural law (dharma).
स चायं सफलो धर्मो न धर्मोऽफल उच्यते ।
दृश्यन्तेऽपि हि विद्यानां फलानि तपसां तथा ॥२९॥
29. sa cāyaṁ saphalo dharmo na dharmo'phala ucyate ,
dṛśyante'pi hi vidyānāṁ phalāni tapasāṁ tathā.
29. saḥ ca ayam saphalaḥ dharmaḥ na dharmaḥ aphalaḥ
ucyate dṛśyante api hi vidyānām phalāni tapasām tathā
29. This natural law (dharma) is indeed fruitful, and a natural law (dharma) that yields no results is not truly regarded as such. For it is observed that there are results even for various branches of knowledge and similarly for austerities (tapas).
त्वय्येतद्वै विजानीहि जन्म कृष्णे यथा श्रुतम् ।
वेत्थ चापि यथा जातो धृष्टद्युम्नः प्रतापवान् ॥३०॥
30. tvayyetadvai vijānīhi janma kṛṣṇe yathā śrutam ,
vettha cāpi yathā jāto dhṛṣṭadyumnaḥ pratāpavān.
30. tvayi etat vai vijānīhi janma kṛṣṇe yathā śrutam
vettha ca api yathā jātaḥ dhṛṣṭadyumnaḥ pratāpavān
30. O Krishna, you should indeed understand this birth (which pertains to you) just as it has been heard. And you also know how the powerful Dhṛṣṭadyumna was born.
एतावदेव पर्याप्तमुपमानं शुचिस्मिते ।
कर्मणां फलमस्तीति धीरोऽल्पेनापि तुष्यति ॥३१॥
31. etāvadeva paryāptamupamānaṁ śucismite ,
karmaṇāṁ phalamastīti dhīro'lpenāpi tuṣyati.
31. etāvat eva paryāptam upamānam śucismite karmaṇām
phalam asti iti dhīraḥ alpena api tuṣyati
31. O woman with a pure smile, this example is sufficient: the fruit of actions (karma) certainly exists. A wise person becomes content even with a small amount.
बहुनापि ह्यविद्वांसो नैव तुष्यन्त्यबुद्धयः ।
तेषां न धर्मजं किंचित्प्रेत्य शर्मास्ति कर्म वा ॥३२॥
32. bahunāpi hyavidvāṁso naiva tuṣyantyabuddhayaḥ ,
teṣāṁ na dharmajaṁ kiṁcitpretya śarmāsti karma vā.
32. bahunā api hi avidvāṃsaḥ na eva tuṣyanti abuddhayaḥ
teṣām na dharma-jam kiṃcit pretya śarma asti karma vā
32. Indeed, even with a great deal, the ignorant and unintelligent are never satisfied. For them, after death, there is neither any happiness (śarman) born of natural law (dharma) nor any [fruit of] action (karma).
कर्मणामुत पुण्यानां पापानां च फलोदयः ।
प्रभवश्चाप्ययश्चैव देवगुह्यानि भामिनि ॥३३॥
33. karmaṇāmuta puṇyānāṁ pāpānāṁ ca phalodayaḥ ,
prabhavaścāpyayaścaiva devaguhyāni bhāmini.
33. karmaṇām uta puṇyānām pāpānām ca phala-udayaḥ
prabhavaḥ ca apyayaḥ ca eva deva-guhyāni bhāmini
33. O passionate woman, the manifestation of the fruits of actions (karma) - whether meritorious or sinful - as well as their origin and dissolution, these are indeed divine secrets.
नैतानि वेद यः कश्चिन्मुह्यन्त्यत्र प्रजा इमाः ।
रक्ष्याण्येतानि देवानां गूढमाया हि देवताः ॥३४॥
34. naitāni veda yaḥ kaścinmuhyantyatra prajā imāḥ ,
rakṣyāṇyetāni devānāṁ gūḍhamāyā hi devatāḥ.
34. na etāni veda yaḥ kaścit muhyanti atra prajāḥ
imāḥ rakṣyāṇi etāni devānām gūḍha-māyā hi devatāḥ
34. Whoever does not know these [secrets], these beings here become bewildered. These [secrets] are to be protected by the gods, for the deities indeed possess hidden power (māyā).
कृशाङ्गाः सुव्रताश्चैव तपसा दग्धकिल्बिषाः ।
प्रसन्नैर्मानसैर्युक्ताः पश्यन्त्येतानि वै द्विजाः ॥३५॥
35. kṛśāṅgāḥ suvratāścaiva tapasā dagdhakilbiṣāḥ ,
prasannairmānasairyuktāḥ paśyantyetāni vai dvijāḥ.
35. kṛśāṅgāḥ suvratāḥ ca eva tapasā dagdhakilbiṣāḥ
prasannaiḥ mānasaiḥ yuktāḥ paśyanti etāni vai dvijāḥ
35. Indeed, the twice-born (dvijāḥ) ones, whose bodies are emaciated, who are firm in their vows, and whose impurities have been burned away by spiritual austerities (tapas), being endowed with serene minds, truly perceive these truths.
न फलादर्शनाद्धर्मः शङ्कितव्यो न देवताः ।
यष्टव्यं चाप्रमत्तेन दातव्यं चानसूयता ॥३६॥
36. na phalādarśanāddharmaḥ śaṅkitavyo na devatāḥ ,
yaṣṭavyaṁ cāpramattena dātavyaṁ cānasūyatā.
36. na phala adarśanāt dharmaḥ śaṅkitavyaḥ na devatāḥ
yaṣṭavyam ca apramattena dātavyam ca anasūyatā
36. One should not doubt the natural law (dharma) or the deities simply because the results are not immediately apparent. And one should perform sacrifices diligently and give charitably without envy.
कर्मणां फलमस्तीति तथैतद्धर्म शाश्वतम् ।
ब्रह्मा प्रोवाच पुत्राणां यदृषिर्वेद कश्यपः ॥३७॥
37. karmaṇāṁ phalamastīti tathaitaddharma śāśvatam ,
brahmā provāca putrāṇāṁ yadṛṣirveda kaśyapaḥ.
37. karmaṇām phalam asti iti tathā etat dharma śāśvatam
brahmā provāca putrāṇām yat ṛṣiḥ veda kaśyapaḥ
37. Brahma declared to his sons that the results of actions (karma) certainly exist, and similarly, that this natural law (dharma) is eternal. The sage Kaśyapa understood this truth.
तस्मात्ते संशयः कृष्णे नीहार इव नश्यतु ।
व्यवस्य सर्वमस्तीति नास्तिक्यं भावमुत्सृज ॥३८॥
38. tasmātte saṁśayaḥ kṛṣṇe nīhāra iva naśyatu ,
vyavasya sarvamastīti nāstikyaṁ bhāvamutsṛja.
38. tasmāt te saṃśayaḥ kṛṣṇe nīhāraḥ iva naśyatu
vyavasya sarvam asti iti nāstikyam bhāvam utsṛja
38. Therefore, let your doubt concerning what is unclear vanish like fog. Resolve that all things truly exist and abandon any attitude of disbelief.
ईश्वरं चापि भूतानां धातारं मा विचिक्षिपः ।
शिक्षस्वैनं नमस्वैनं मा ते भूद्बुद्धिरीदृशी ॥३९॥
39. īśvaraṁ cāpi bhūtānāṁ dhātāraṁ mā vicikṣipaḥ ,
śikṣasvainaṁ namasvainaṁ mā te bhūdbuddhirīdṛśī.
39. īśvaram ca api bhūtānām dhātāram mā vicikṣipaḥ
śikṣasva enam namasva enam mā te bhūt buddhiḥ īdṛśī
39. Do not criticize the Lord (īśvara), the creator and sustainer of all beings. Learn from him, bow to him; do not let your understanding (buddhi) be of such a nature.
यस्य प्रसादात्तद्भक्तो मर्त्यो गच्छत्यमर्त्यताम् ।
उत्तमं दैवतं कृष्णे मातिवोचः कथंचन ॥४०॥
40. yasya prasādāttadbhakto martyo gacchatyamartyatām ,
uttamaṁ daivataṁ kṛṣṇe mātivocaḥ kathaṁcana.
40. yasya prasādāt tadbhaktaḥ martyaḥ gacchati amartyatām
uttamam daivatam kṛṣṇe mā ativocaḥ kathaṃcana
40. Do not in any way speak ill of Krishna as the supreme deity (daivata), for it is by his grace that a mortal devotee (bhakta) attains immortality.