12.010
भीम उवाच॥
bhīma uvāca॥
[भीम (bhīma) - Bhīma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīma said;)
Bhīma said:
श्रोत्रियस्येव ते राजन्मन्दकस्याविपश्चितः। अनुवाकहताबुद्धिर्नैषा तत्त्वार्थदर्शिनी ॥१२-१०-१॥
śrotriyasyeva te rājanmandakasyāvipaścitaḥ। anuvākahatābuddhirnaiṣā tattvārthadarśinī ॥12-10-1॥
[श्रोत्रियस्य (śrotriyasya) - of the learned in the Veda; इव (iva) - like; ते (te) - your; राजन् (rājan) - O king; मन्दकस्य (mandakasya) - of the dull-witted; अविपश्चितः (avipaścitaḥ) - of the unwise; अनुवाकहताबुद्धिः (anuvākahatābuddhiḥ) - whose intellect is struck by repeated recitation; न (na) - not; एषा (eṣā) - this; तत्त्वार्थदर्शिनी (tattvārthadarśinī) - perceiving the true meaning;]
(O king, just as for one learned in the Veda, for your dull-witted and unwise person, whose intellect is struck by repeated recitation, this does not perceive the true meaning.)
O king, just as a Vedic scholar, for your dull-witted and unwise person whose intellect is dulled by repetition, this does not perceive the true meaning.
आलस्ये कृतचित्तस्य राजधर्मानसूयतः। विनाशे धार्तराष्ट्राणां किं फलं भरतर्षभ ॥१२-१०-२॥
ālasye kṛtacittasya rājadharmānasūyataḥ। vināśe dhārtarāṣṭrāṇāṃ kiṃ phalaṃ bharatarṣabha ॥12-10-2॥
[आलस्ये (ālasye) - in laziness; कृतचित्तस्य (kṛtacittasya) - of one whose mind is made up; राजधर्म (rājadharma) - kingly duties; अनसूयतः (anasūyataḥ) - not envying; विनाशे (vināśe) - in destruction; धार्तराष्ट्राणां (dhārtarāṣṭrāṇāṃ) - of the sons of Dhṛtarāṣṭra; किं (kiṃ) - what; फलम् (phalam) - fruit; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas;]
(In laziness, of one whose mind is made up, not envying kingly duties, in the destruction of the sons of Dhṛtarāṣṭra, what fruit, O bull among the Bharatas?)
O best of the Bharatas, what benefit is there in the destruction of the sons of Dhṛtarāṣṭra, for one whose mind is fixed in laziness and who does not envy the kingly duties?
क्षमानुकम्पा कारुण्यमानृशंस्यं न विद्यते। क्षात्रमाचरतो मार्गमपि बन्धोस्त्वदन्तरे ॥१२-१०-३॥
kṣamānukampā kāruṇyam ānṛśaṁsyaṁ na vidyate। kṣātram ācarato mārgam api bandhos tvad-antare ॥12-10-3॥
[क्षमा (kṣamā) - forbearance; अनुकम्पा (anukampā) - compassion; कारुण्यम् (kāruṇyam) - mercy; अनृशंस्यम् (anṛśaṁsyam) - kindness; न (na) - not; विद्यते (vidyate) - exists; क्षात्रम् (kṣātram) - of a warrior; आचरतः (ācarataḥ) - practicing; मार्गम् (mārgam) - path; अपि (api) - even; बन्धोः (bandhoḥ) - of a relative; त्वदन्तरे (tvad-antare) - in your absence;]
(Forbearance, compassion, mercy, and kindness do not exist; even in the path of a warrior practicing, in the absence of a relative such as you.)
Qualities like forbearance, compassion, mercy, and kindness are absent; even the path of a warrior is not followed in the absence of a relative like you.
यदीमां भवतो बुद्धिं विद्याम वयमीदृशीम्। शस्त्रं नैव ग्रहीष्यामो न वधिष्याम कञ्चन ॥१२-१०-४॥
yadīmāṃ bhavato buddhiṃ vidyāma vayam īdṛśīm। śastraṃ naiva grahīṣyāmo na vadhiṣyāma kañcana॥12-10-4॥
[यदि (yadi) - if; इमां (imām) - this; भवतः (bhavataḥ) - your; बुद्धिं (buddhiṃ) - understanding; विद्याम (vidyāma) - we know; वयम् (vayam) - we; ईदृशीम् (īdṛśīm) - such; शस्त्रं (śastram) - weapon; नैव (na eva) - not indeed; ग्रहिष्यामः (grahīṣyāmaḥ) - we will take; न (na) - not; वधिष्याम (vadhiṣyāma) - we will kill; कञ्चन (kañcana) - anyone;]
(If we know this understanding of yours, such as it is, we will not take up weapons, nor will we kill anyone.)
If we truly understood your intention in this way, we would not take up arms, nor would we kill anyone.
भैक्ष्यमेवाचरिष्याम शरीरस्या विमोक्षणात्। न चेदं दारुणं युद्धमभविष्यन्महीक्षिताम् ॥१२-१०-५॥
bhaikṣyamevā cariṣyāma śarīrasya vimokṣaṇāt। na cedaṃ dāruṇaṃ yuddham abhaviṣyan mahīkṣitām॥12-10-5॥
[भैक्ष्यम् (bhaikṣyam) - alms; एव (eva) - only; आचरिष्याम (ā cariṣyāma) - I would practice; शरीरस्य (śarīrasya) - of the body; विमोक्षणात् (vimokṣaṇāt) - from the casting off; न (na) - not; चेत् (cet) - if; इदं (idaṃ) - this; दारुणम् (dāruṇam) - terrible; युद्धम् (yuddham) - battle; अभविष्यत् (abhaviṣyat) - would have happened; महीक्षिताम् (mahīkṣitām) - of the kings;]
(I would practice only alms before the casting off of the body; if this terrible battle of the kings had not happened.)
If this dreadful battle among the kings had not occurred, I would have lived by alms alone before giving up my body.
प्राणस्यान्नमिदं सर्वमिति वै कवयो विदुः। स्थावरं जङ्गमं चैव सर्वं प्राणस्य भोजनम् ॥१२-१०-६॥
prāṇasyānnam idaṃ sarvam iti vai kavayo viduḥ। sthāvaraṃ jaṅgamaṃ caiva sarvaṃ prāṇasya bhojanam ॥12-10-6॥
[प्राणस्य (prāṇasya) - of prāṇa; (life-force;) अन्नम् (annam) - food; इदं (idaṃ) - this; सर्वम् (sarvam) - all; इति (iti) - thus; वै (vai) - indeed; कवयः (kavayaḥ) - the wise; (poets;) विदुः (viduḥ) - know; स्थावरम् (sthāvaram) - immobile; जङ्गमम् (jaṅgamam) - mobile; च (ca) - and; एव (eva) - indeed; सर्वम् (sarvam) - all; प्राणस्य (prāṇasya) - of prāṇa; (life-force;) भोजनम् (bhojanam) - food;]
(All this is food for prāṇa, thus indeed the wise know. Both the immobile and the mobile, all is food for prāṇa.)
The wise know that everything here is food for prāṇa (the life-force). Both immobile and mobile beings, all are nourishment for prāṇa.
आददानस्य चेद्राज्यं ये केचित्परिपन्थिनः। हन्तव्यास्त इति प्राज्ञाः क्षत्रधर्मविदो विदुः ॥१२-१०-७॥
ādadānasya ced rājyaṃ ye kecit paripanthinaḥ। hantavyāsta iti prājñāḥ kṣatradharmavido viduḥ॥12-10-7॥
[आददानस्य (ādadānasya) - of one who is taking; चेत् (cet) - if; राज्यम् (rājyaṃ) - kingdom; ये (ye) - who; केचित् (kecit) - some; परिपन्थिनः (paripanthinaḥ) - opponents; हन्तव्याः (hantavyāḥ) - are to be slain; इति (iti) - thus; प्राज्ञाः (prājñāḥ) - the wise; क्षत्रधर्मविदः (kṣatradharmavidaḥ) - knowers of the kṣatriya duty; विदुः (viduḥ) - know;]
(If anyone opposes the one who is taking the kingdom, those opponents are to be slain—thus the wise, knowers of the kṣatriya duty, know.)
The wise who know the kṣatriya duty declare that if anyone opposes the one seizing the kingdom, such opponents are to be slain.
ते सदोषा हतास्माभी राज्यस्य परिपन्थिनः। तान्हत्वा भुङ्क्ष्व धर्मेण युधिष्ठिर महीमिमाम् ॥१२-१०-८॥
te sadoṣā hatāsmābhī rājyasya paripanthinaḥ। tānhatvā bhuṅkṣva dharmeṇa yudhiṣṭhira mahīmimām ॥12-10-8॥
[ते (te) - they; सदोषाः (sadoṣāḥ) - with faults; हताः (hatāḥ) - slain; अस्माभिः (asmābhiḥ) - by us; राज्यस्य (rājyasya) - of the kingdom; परिपन्थिनः (paripanthinaḥ) - enemies; तान् (tān) - them; हत्वा (hatvā) - having slain; भुङ्क्ष्व (bhuṅkṣva) - enjoy; धर्मेण (dharmeṇa) - by righteousness; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; महीम् (mahīm) - the earth; इमाम् (imām) - this;]
(They, with faults, slain by us, of the kingdom, enemies; them having slain, enjoy by righteousness, Yudhishthira, the earth, this.)
Those enemies of the kingdom, being at fault, have been slain by us. Having killed them, Yudhishthira, enjoy this earth righteously.
यथा हि पुरुषः खात्वा कूपमप्राप्य चोदकम्। पङ्कदिग्धो निवर्तेत कर्मेदं नस्तथोपमम् ॥१२-१०-९॥
yathā hi puruṣaḥ khātvā kūpam aprāpya ca udakam। paṅka-digdhaḥ nivarteta karma idam naḥ tathā upamam॥12-10-9॥
[यथा (yathā) - just as; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; खात्वा (khātvā) - having dug; कूपम् (kūpam) - well; अप्राप्य (aprāpya) - not obtaining; च (ca) - and; उदकम् (udakam) - water; पङ्कदिग्धः (paṅka-digdhaḥ) - smeared with mud; निवर्तेत (nivarteta) - would return; कर्म (karma) - action; इदं (idam) - this; नः (naḥ) - our; तथा (tathā) - so; उपमम् (upamam) - simile;]
(Just as indeed a man, having dug a well and not obtaining water, smeared with mud, would return; so is this action of ours, such is the simile.)
Just as a man, after digging a well and not finding water, returns covered in mud, so too is this our action—such is the comparison.
यथारुह्य महावृक्षमपहृत्य ततो मधु। अप्राश्य निधनं गच्छेत्कर्मेदं नस्तथोपमम् ॥१२-१०-१०॥
yathāruhya mahāvṛkṣam apahṛtya tato madhu। aprāśya nidhanaṃ gacchet karmedaṃ nas tathopamam ॥12-10-10॥
[यथा (yathā) - just as; अरुह्य (aruhya) - having ascended; महावृक्षम् (mahāvṛkṣam) - great tree; अपहृत्य (apahṛtya) - having taken away; ततः (tataḥ) - from there; मधु (madhu) - honey; अप्राश्य (aprāśya) - without tasting; निधनम् (nidhanaṃ) - death; गच्छेत् (gacchet) - should go; कर्म (karma) - action; इदं (idaṃ) - this; नः (naḥ) - our; तथोपमम् (tathopamam) - just so is the comparison;]
(Just as, having ascended a great tree, having taken away honey from there, without tasting, one should go to death, this action of ours is just so the comparison.)
Just as one climbs a great tree, takes honey from it, and departs without tasting it, so is this action of ours—such is the comparison.
यथा महान्तमध्वानमाशया पुरुषः पतन्। स निराशो निवर्तेत कर्मेदं नस्तथोपमम् ॥१२-१०-११॥
yathā mahāntam adhvānam āśayā puruṣaḥ patan। sa nirāśo nivarteta karma idaṃ naḥ tathā upamam ॥12-10-11॥
[यथा (yathā) - just as; महान्तम् (mahāntam) - great; अध्वानम् (adhvānam) - path; आशया (āśayā) - with hope; पुरुषः (puruṣaḥ) - man; पतन् (patan) - falling; सः (saḥ) - he; निराशः (nirāśaḥ) - hopeless; निवर्तेत (nivarteta) - would turn back; कर्म (karma) - action; इदं (idaṃ) - this; नः (naḥ) - our; तथा (tathā) - so; उपमम् (upamam) - comparison;]
(Just as a man, falling on a great path with hope, would turn back hopeless, so is this action of ours, such is the comparison.)
Just as a man, having set out hopefully on a long road but falling, turns back in despair, so too is this our action—such is the comparison.
यथा शत्रून्घातयित्वा पुरुषः कुरुसत्तम। आत्मानं घातयेत्पश्चात्कर्मेदं नस्तथाविधम् ॥१२-१०-१२॥
yathā śatrūn-ghātayitvā puruṣaḥ kurusattama। ātmānaṃ ghātayet paścāt karma idaṃ naḥ tathāvidham ॥12-10-12॥
[यथा (yathā) - just as; शत्रून् (śatrūn) - enemies; घातयित्वा (ghātayitvā) - having slain; पुरुषः (puruṣaḥ) - a man; कुरुसत्तम (kurusattama) - O best of the Kurus; आत्मानम् (ātmānam) - oneself; घातयेत् (ghātayet) - would slay; पश्चात् (paścāt) - afterwards; कर्म (karma) - this act; इदं (idaṃ) - this; नः (naḥ) - to us; तथाविधम् (tathāvidham) - of such kind;]
(Just as, having slain enemies, a man, O best of the Kurus, would afterwards slay himself, so is this act of ours of such kind.)
O best of the Kurus, just as a man, after killing his enemies, would then kill himself, so is this act of ours of such a nature.
यथान्नं क्षुधितो लब्ध्वा न भुञ्जीत यदृच्छया। कामी च कामिनीं लब्ध्वा कर्मेदं नस्तथाविधम् ॥१२-१०-१३॥
yathānnaṃ kṣudhito labdhvā na bhuñjīta yadṛcchayā। kāmī ca kāminīṃ labdhvā karmedaṃ nastathāvidham ॥12-10-13॥
[यथा (yathā) - just as; अन्नं (annaṃ) - food; क्षुधितः (kṣudhitaḥ) - hungry (person); लब्ध्वा (labdhvā) - having obtained; न (na) - not; भुञ्जीत (bhuñjīta) - should eat; यदृच्छया (yadṛcchayā) - by chance; कामि (kāmī) - desirous (man); च (ca) - and; कामिनीं (kāminīṃ) - desirable woman; लब्ध्वा (labdhvā) - having obtained; कर्म (karma) - action; इदं (idaṃ) - this; नः (naḥ) - our; तथाविधम् (tathāvidham) - of such kind;]
(Just as a hungry person, having obtained food by chance, should not eat, and a desirous man, having obtained a desirable woman, (so) this action of ours is of such kind.)
Just as a hungry person, even after obtaining food by chance, should not eat, and a desirous man, even after obtaining a desirable woman, (so) this action of ours is of such a kind.
वयमेवात्र गर्ह्या हि ये वयं मन्दचेतसः। त्वां राजन्ननुगच्छामो ज्येष्ठोऽयमिति भारत ॥१२-१०-१४॥
vayamevātra garhyā hi ye vayaṃ mandacētasaḥ। tvāṃ rājannanugacchāmo jyeṣṭho'ayamiti bhārata ॥12-10-14॥
[वयम् (vayam) - we; एव (eva) - indeed; अत्र (atra) - here; गर्ह्याः (garhyāḥ) - blameworthy; हि (hi) - indeed; ये (ye) - who; वयम् (vayam) - we; मन्दचेतसः (mandacētasaḥ) - dull-minded; त्वाम् (tvām) - you; राजन् (rājan) - O king; अनुगच्छामः (anugacchāmaḥ) - follow; ज्येष्ठः (jyeṣṭhaḥ) - elder; अयम् (ayam) - this; इति (iti) - thus; भारत (bhārata) - O Bhārata;]
(We indeed here are blameworthy, for we who are dull-minded follow you, O king, thinking 'this is the elder,' O Bhārata.)
O Bhārata, we are truly to be blamed here, for we, being dull-minded, follow you, O king, simply because 'he is the elder.'
वयं हि बाहुबलिनः कृतविद्या मनस्विनः। क्लीबस्य वाक्ये तिष्ठामो यथैवाशक्तयस्तथा ॥१२-१०-१५॥
vayaṃ hi bāhubalinaḥ kṛtavidyā manasvinaḥ। klībasya vākye tiṣṭhāmo yathaivāśaktayastathā ॥12-10-15॥
[वयं (vayaṃ) - we; हि (hi) - indeed; बाहुबलिनः (bāhubalinaḥ) - possessing arm-strength; कृतविद्या (kṛtavidyā) - accomplished in knowledge; मनस्विनः (manasvinaḥ) - high-minded; क्लीबस्य (klībasya) - of the unmanly; वाक्ये (vākye) - in the words; तिष्ठामः (tiṣṭhāmaḥ) - we stand; यथा (yathā) - just as; एव (eva) - indeed; अशक्तयः (aśaktayaḥ) - the powerless; तथा (tathā) - so;]
(We indeed, possessing arm-strength, accomplished in knowledge, high-minded, stand in the words of the unmanly just as the powerless do.)
We, who are strong, learned, and high-minded, are standing by the words of a weakling just as powerless people would.
अगतीन्कागतीनस्मान्नष्टार्थानर्थसिद्धये। कथं वै नानुपश्येयुर्जनाः पश्यन्ति यादृशम् ॥१२-१०-१६॥
agatīn kāgatīn asmān naṣṭārthān artha-siddhaye। kathaṃ vai na anupaśyeyuḥ janāḥ paśyanti yādṛśam ॥12-10-16॥
[अगतीन् (agatīn) - those without movement; कागतीन् (kāgatīn) - those with movement like a crow; अस्मान् (asmān) - us; नष्टार्थान् (naṣṭārthān) - those who have lost purpose; अर्थसिद्धये (artha-siddhaye) - for the attainment of purpose; कथम् (katham) - how; वै (vai) - indeed; न (na) - not; अनुपश्येयुः (anupaśyeyuḥ) - would not perceive; जनाः (janāḥ) - people; पश्यन्ति (paśyanti) - see; यादृशम् (yādṛśam) - such as this;]
(Those without movement, those with movement like a crow, us, those who have lost purpose, for the attainment of purpose; how indeed would not perceive people see such as this?)
How could people not perceive and see such as this: those without movement, those with movement like a crow, us, and those who have lost purpose, for the attainment of purpose?
आपत्काले हि संन्यासः कर्तव्य इति शिष्यते। जरयाभिपरीतेन शत्रुभिर्व्यंसितेन च ॥१२-१०-१७॥
āpatkāle hi saṃnyāsaḥ kartavya iti śiṣyate. jarayābhiparītena śatrubhir vyaṃsitena ca ॥12-10-17॥
[आपत्-काले (āpat-kāle) - in time of calamity; हि (hi) - indeed; संन्यासः (saṃnyāsaḥ) - renunciation; कर्तव्यः (kartavyaḥ) - should be done; इति (iti) - thus; शिष्यते (śiṣyate) - is taught; जरया (jarayā) - by old age; अभिपरीतेन (abhiparītena) - overpowered; शत्रुभिः (śatrubhiḥ) - by enemies; व्यंसितेन (vyaṃsitena) - destroyed; च (ca) - and;]
(In time of calamity, indeed, renunciation should be done—thus it is taught. By old age overpowered, by enemies destroyed, and.)
It is taught that in times of calamity, one should indeed undertake renunciation. When overpowered by old age and destroyed by enemies.
तस्मादिह कृतप्रज्ञास्त्यागं न परिचक्षते। धर्मव्यतिक्रमं चेदं मन्यन्ते सूक्ष्मदर्शिनः ॥१२-१०-१८॥
tasmād iha kṛtaprajñās tyāgaṃ na paricakṣate। dharmavyatikramaṃ cedaṃ manyante sūkṣmadarśinaḥ ॥12-10-18॥
[तस्मात् (tasmāt) - therefore; इह (iha) - here; कृतप्रज्ञाः (kṛtaprajñāḥ) - those whose wisdom is established; त्यागं (tyāgam) - renunciation; न (na) - not; परिचक्षते (paricakṣate) - declare; धर्मव्यतिक्रमं (dharmavyatikramam) - transgression of dharma; च (ca) - and; इदम् (idam) - this; मन्यन्ते (manyante) - consider; सूक्ष्मदर्शिनः (sūkṣmadarśinaḥ) - those who see subtlety;]
(Therefore, here, those whose wisdom is established do not declare renunciation; and those who see subtlety consider this as transgression of dharma.)
Therefore, here, the wise do not declare renunciation; and those who are subtle-minded consider this as a transgression of dharma.
कथं तस्मात्समुत्पन्नस्तन्निष्ठस्तदुपाश्रयः। तदेव निन्दन्नासीत श्रद्धा वान्यत्र गृह्यते ॥१२-१०-१९॥
kathaṃ tasmātsamutpannastanniṣṭhastadupāśrayaḥ। tadeva nindannāsīta śraddhā vānyatra gṛhyate ॥12-10-19॥
[कथं (kathaṃ) - how; तस्मात् (tasmāt) - from that; समुत्पन्नः (samutpannaḥ) - arisen; तत् (tat) - that; निष्ठः (niṣṭhaḥ) - established; तत् (tat) - that; उपाश्रयः (upāśrayaḥ) - dependent; तत् (tat) - that; एव (eva) - only; निन्दन् (nindan) - criticizing; आसीत् (āsīt) - was; श्रद्धा (śraddhā) - faith; वा (vā) - or; अन्यत्र (anyatra) - elsewhere; गृह्यते (gṛhyate) - is taken;]
(How, from that, arisen, established in that, dependent on that, criticizing that only, was; faith or elsewhere is taken.)
How does one who has arisen from that, is established in that, and depends on that, yet criticize that alone? Faith is taken elsewhere.
श्रियाविहीनैरधनैर्नास्तिकैः सम्प्रवर्तितम्। वेदवादस्य विज्ञानं सत्याभासमिवानृतम् ॥१२-१०-२०॥
śriyā vihīnair adhanair nāstikaiḥ sampravartitam। vedavādasya vijñānaṃ satyābhāsam ivānṛtam ॥12-10-20॥
[श्रियाविहीनैः (śriyā-vihīnaiḥ) - by those deprived of prosperity; अधनैः (adhanaiḥ) - by the poor; नास्तिकैः (nāstikaiḥ) - by atheists; सम्प्रवर्तितम् (sampravartitam) - has been propagated; वेदवादस्य (vedavādasya) - of the doctrine of the Veda; विज्ञानम् (vijñānam) - knowledge; सत्याभासम् (satyābhāsam) - semblance of truth; इव (iva) - like; अनृतम् (anṛtam) - falsehood;]
(By those deprived of prosperity, by the poor, by atheists, has been propagated the knowledge of the doctrine of the Veda, which is a semblance of truth, like falsehood.)
The knowledge of the doctrine of the Veda, propagated by those deprived of prosperity, the poor, and atheists, is a semblance of truth, like falsehood.
शक्यं तु मौण्ड्यमास्थाय बिभ्रतात्मानमात्मना। धर्मच्छद्म समास्थाय आसितुं न तु जीवितुम् ॥१२-१०-२१॥
śakyaṃ tu mauṇḍyam āsthāya bibhrat-ātmānam ātmanā | dharma-cchadma samāsthāya āsituṃ na tu jīvitum ॥12-10-21॥
[शक्यं (śakyaṃ) - possible; तु (tu) - but; मौण्ड्यम् (mauṇḍyam) - shaven-headedness; आस्थाय (āsthāya) - having adopted; बिभ्रत् (bibhrat) - bearing; आत्मानम् (ātmānam) - oneself; आत्मना (ātmanā) - by oneself; धर्मच्छद्म (dharma-cchadma) - the guise of dharma; समास्थाय (samāsthāya) - having assumed; आसितुम् (āsitum) - to sit; न (na) - not; तु (tu) - but; जीवितुम् (jīvitum) - to live;]
(But it is possible, having adopted shaven-headedness, bearing oneself by oneself, having assumed the guise of dharma, to sit, but not to live.)
But one may, by adopting the appearance of a shaven head and the guise of dharma, sustain oneself for a while, but not truly live.
शक्यं पुनररण्येषु सुखमेकेन जीवितुम्। अबिभ्रता पुत्रपौत्रान्देवर्षीनतिथीन्पितॄन् ॥१२-१०-२२॥
śakyaṃ punar araṇyeṣu sukhām ekena jīvitum। abibhratā putrapautrān devarṣīn atithīn pitṝn ॥12-10-22॥
[शक्यं (śakyaṃ) - possible; पुनः (punaḥ) - again; अरण्येषु (araṇyeṣu) - in forests; सुखम् (sukham) - happily; एकेन (ekena) - alone; जीवितुम् (jīvitum) - to live; अबिभ्रता (abibhratā) - not bearing; पुत्रपौत्रान् (putrapautrān) - sons and grandsons; देवर्षीन् (devarṣīn) - divine sages; अतिथीन् (atithīn) - guests; पितॄन् (pitṝn) - ancestors;]
(It is possible again to live happily alone in the forests, not bearing sons, grandsons, divine sages, guests, and ancestors.)
It is indeed possible to live happily alone in the forests, without the burden of caring for sons, grandsons, divine sages, guests, and ancestors.
नेमे मृगाः स्वर्गजितो न वराहा न पक्षिणः। अथैतेन प्रकारेण पुण्यमाहुर्न ताञ्जनाः ॥१२-१०-२३॥
neme mṛgāḥ svargajito na varāhā na pakṣiṇaḥ। athaitena prakāreṇa puṇyam āhur na tāñ janāḥ ॥12-10-23॥
[ने (na ime) - not these; मृगाः (mṛgāḥ) - deer; स्वर्गजितः (svargajitaḥ) - those who have conquered heaven; न (na) - not; वराहाः (varāhāḥ) - boars; न (na) - not; पक्षिणः (pakṣiṇaḥ) - birds; अथ (atha) - but; एतेन (etena) - by this; प्रकारेण (prakāreṇa) - in this manner; पुण्यम् (puṇyam) - merit; आहुः (āhuḥ) - they say; न (na) - not; तान् (tān) - them; जनाः (janāḥ) - people;]
(Not these deer, nor those who have conquered heaven, nor boars, nor birds; but by this manner, they say merit, not those people.)
It is not these deer, nor the heaven-conquering ones, nor boars, nor birds; but it is by this method that merit is said to be attained, not by those people.
यदि संन्यासतः सिद्धिं राजन्कश्चिदवाप्नुयात्। पर्वताश्च द्रुमाश्चैव क्षिप्रं सिद्धिमवाप्नुयुः ॥१२-१०-२४॥
yadi saṃnyāsataḥ siddhiṃ rājan kaścid avāpnuyāt। parvatāś ca drumāś caiva kṣipraṃ siddhim avāpnuyuḥ ॥12-10-24॥
[यदि (yadi) - if; संन्यासतः (saṃnyāsataḥ) - from renunciation; सिद्धिं (siddhiṃ) - perfection; राजन् (rājan) - O king; कश्चित् (kaścit) - anyone; अवाप्नुयात् (avāpnuyāt) - might attain; पर्वताः (parvatāḥ) - mountains; च (ca) - and; द्रुमाः (drumāḥ) - trees; च (ca) - and; एव (eva) - indeed; क्षिप्रं (kṣipraṃ) - quickly; सिद्धिम् (siddhim) - perfection; अवाप्नुयुः (avāpnuyuḥ) - might attain;]
(If from renunciation anyone, O king, might attain perfection, then mountains and trees indeed might quickly attain perfection.)
O king, if anyone could attain perfection merely by renunciation, then even mountains and trees would quickly attain perfection.
एते हि नित्यसंन्यासा दृश्यन्ते निरुपद्रवाः। अपरिग्रहवन्तश्च सततं चात्मचारिणः ॥१२-१०-२५॥
ete hi nityasaṃnyāsā dṛśyante nirupadravāḥ। aparigrahavantaś ca satataṃ cātmācāriṇaḥ ॥12-10-25॥
[एते (ete) - these; हि (hi) - indeed; नित्यसंन्यासाः (nityasaṃnyāsāḥ) - perpetual-renouncers; दृश्यन्ते (dṛśyante) - are seen; निरुपद्रवाः (nirupadravāḥ) - free from disturbance; अपरिग्रहवन्तः (aparigrahavantaḥ) - possessing non-acceptance; च (ca) - and; सततम् (satatam) - always; च (ca) - and; आत्मचारिणः (ātmācāriṇaḥ) - self-conducted;]
(These indeed perpetual-renouncers are seen free from disturbance, possessing non-acceptance, and always self-conducted.)
These, indeed, are perpetual renouncers, seen as free from disturbance, possessing non-acceptance, and always self-governed.
अथ चेदात्मभाग्येषु नान्येषां सिद्धिमश्नुते। तस्मात्कर्मैव कर्तव्यं नास्ति सिद्धिरकर्मणः ॥१२-१०-२६॥
atha ced ātmabhāgyeṣu nānyeṣāṃ siddhim aśnute। tasmāt karmaiva kartavyaṃ nāsti siddhir akarmaṇaḥ ॥12-10-26॥
[अथ (atha) - now; then; चेत् (cet) - if; आत्मभाग्येषु (ātmabhāgyeṣu) - in one's own fortunes; न (na) - not; अन्येषाम् (anyeṣām) - of others; सिद्धिम् (siddhim) - success; accomplishment; अश्नुते (aśnute) - attains; तस्मात् (tasmāt) - therefore; कर्म (karma) - action; एव (eva) - only; कर्तव्यम् (kartavyam) - should be done; नास्ति (nāsti) - there is not; सिद्धिः (siddhiḥ) - success; अकर्मणः (akarmaṇaḥ) - for the inactive;]
(Now, if one does not attain success in the fortunes of others, therefore only action should be done; there is no success for the inactive.)
Now, if one does not attain success in the fortunes of others, therefore only action should be performed; there is no success for the inactive.
औदकाः सृष्टयश्चैव जन्तवः सिद्धिमाप्नुयुः। येषामात्मैव भर्तव्यो नान्यः कश्चन विद्यते ॥१२-१०-२७॥
audakāḥ sṛṣṭayaścaiva jantavaḥ siddhimāpnuyuḥ। yeṣāmātmaiva bhartavyo nānyaḥ kaścana vidyate ॥12-10-27॥
[औदकाः (audakāḥ) - aquatic beings; सृष्टयः (sṛṣṭayaḥ) - creations; च (ca) - and; एव (eva) - indeed; जन्तवः (jantavaḥ) - creatures; सिद्धिम् (siddhim) - perfection; आप्नुयुः (āpnuyuḥ) - may attain; येषाम् (yeṣām) - whose; आत्मा (ātmā) - self; एव (eva) - alone; भर्तव्यः (bhartavyaḥ) - to be maintained; न (na) - not; अन्यः (anyaḥ) - other; कश्चन (kaścana) - anyone; विद्यते (vidyate) - exists;]
(Aquatic beings and indeed other creatures may attain perfection, whose self alone is to be maintained, not any other exists.)
Aquatic beings and other creatures may attain perfection if for them only the self is to be maintained, and no other exists.
अवेक्षस्व यथा स्वैः स्वैः कर्मभिर्व्यापृतं जगत्। तस्मात्कर्मैव कर्तव्यं नास्ति सिद्धिरकर्मणः ॥१२-१०-२८॥
avekṣasva yathā svaiḥ svaiḥ karmabhir vyāpṛtaṃ jagat। tasmāt karmaiva kartavyaṃ nāsti siddhir akarmaṇaḥ ॥12-10-28॥
[अवेक्षस्व (avekṣasva) - observe; (imperative, from ava+īkṣ, to look at) यथा (yathā) - as; in the manner that; स्वैः (svaiḥ) - by one's own; (instrumental plural of sva, own) स्वैः (svaiḥ) - by one's own; (instrumental plural of sva, own) कर्मभिः (karmabhiḥ) - by actions; (instrumental plural of karma, action) व्यापृतं (vyāpṛtam) - engaged; occupied; (past participle of vyāpṛ, to be engaged) जगत् (jagat) - world; universe; तस्मात् (tasmāt) - therefore; from that; कर्म (karma) - action; deed; एव (eva) - only; indeed; कर्तव्यं (kartavyam) - should be done; (gerundive of kṛ, to do) नास्ति (nāsti) - there is not; does not exist; सिद्धिः (siddhiḥ) - success; accomplishment; अकर्मणः (akarmaṇaḥ) - of inaction; (genitive singular of akarma, inaction; not acting);]
(Observe as the world is engaged by its own respective actions; therefore, only action should be done; there is no success from inaction.)
Observe how the world is engaged in its own actions; therefore, one should act, for there is no success in inaction.
