12.011
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; (proper noun); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Arjuna said;)
Arjuna said:
अत्रैवोदाहरन्तीममितिहासं पुरातनम्। तापसैः सह संवादं शक्रस्य भरतर्षभ ॥१२-११-१॥
atraivodāharantīmam itihāsaṃ purātanam। tāpasaiḥ saha saṃvādaṃ śakrasya bharatarṣabha ॥12-11-1॥
[अत्रैव (atraiva) - right here; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; तापसैः (tāpasaiḥ) - by ascetics; सह (saha) - with; संवादम् (saṃvādam) - conversation; शक्रस्य (śakrasya) - of Śakra; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas;]
(Right here they cite this ancient history: the conversation of Śakra with the ascetics, O bull among the Bharatas.)
O best of the Bharatas, right here they recount this ancient story: the conversation between Śakra and the ascetics.
केचिद्गृहान्परित्यज्य वनमभ्यगमन्द्विजाः। अजातश्मश्रवो मन्दाः कुले जाताः प्रवव्रजुः ॥१२-११-२॥
kecid-gṛhān parityajya vanam abhyagaman dvijāḥ। ajātaśmaśravo mandāḥ kule jātāḥ pravavrajuḥ ॥12-11-2॥
[केचित् (kecit) - some; गृहान् (gṛhān) - houses; परित्यज्य (parityajya) - having abandoned; वनम् (vanam) - forest; अभ्यगमन् (abhyagaman) - approached; द्विजाः (dvijāḥ) - twice-born; अजातश्मश्रवः (ajātaśmaśravaḥ) - whose beards and moustaches had not grown; मन्दाः (mandāḥ) - dull; कुले (kule) - in family; जाताः (jātāḥ) - born; प्रवव्रजुः (pravavrajuḥ) - departed (for renunciation);]
(Some twice-born, having abandoned houses, approached the forest; those whose beards and moustaches had not grown, dull, born in family, departed (for renunciation).)
Some young twice-born, dull and born in good families, abandoned their homes and went to the forest for renunciation, even though their beards and moustaches had not yet grown.
धर्मोऽयमिति मन्वाना ब्रह्मचर्ये व्यवस्थिताः। त्यक्त्वा गृहान्पितॄंश्चैव तानिन्द्रोऽन्वकृपायत ॥१२-११-३॥
dharmo'ayamiti manvānā brahmacarye vyavasthitāḥ। tyaktvā gṛhānpitṝṃścaiva tānindro'nvakṛpāyata ॥12-11-3॥
[धर्मः (dharmaḥ) - righteousness; अयम् (ayam) - this; इति (iti) - thus; मन्वानाः (manvānāḥ) - thinking; ब्रह्मचर्ये (brahmacarye) - in celibacy; व्यवस्थिताः (vyavasthitāḥ) - established; त्यक्त्वा (tyaktvā) - having abandoned; गृहान् (gṛhān) - houses; पितॄन् (pitṝn) - fathers (ancestors); च (ca) - and; एव (eva) - indeed; तान् (tān) - them; इन्द्रः (indraḥ) - Indra; अन्वकृपायत (anvakṛpāyata) - felt compassion towards;]
(Thinking "this is righteousness," established in celibacy, having abandoned houses and fathers indeed, Indra felt compassion towards them.)
Thinking "this is righteousness," they remained steadfast in celibacy, having left their homes and ancestors; Indra felt compassion for them.
तानाबभाषे भगवान्पक्षी भूत्वा हिरण्मयः। सुदुष्करं मनुष्यैश्च यत्कृतं विघसाशिभिः ॥१२-११-४॥
tānābabāṣe bhagavān pakṣī bhūtvā hiraṇmayaḥ। suduṣkaraṃ manuṣyaiś ca yat kṛtaṃ vighasāśibhiḥ ॥12-11-4॥
[तान् (tān) - them; (accusative plural of 'tat') अबभाषे (ababhāṣe) - spoke; (3rd person singular, perfect, Ātmanepada of 'bhāṣ') भगवान् (bhagavān) - the Lord; (vocative singular) ; पक्षी (pakṣī) - bird; (nominative singular) ; भूत्वा (bhūtvā) - having become; (absolutive of 'bhū') ; हिरण्मयः (hiraṇmayaḥ) - golden; (nominative singular) ; सुदुष्करं (suduṣkaraṃ) - very difficult; (accusative singular) ; मनुष्यैः (manuṣyaiḥ) - by men; (instrumental plural) ; च (ca) - and; (conjunction) ; यत् (yat) - which; (relative pronoun, accusative singular) ; कृतं (kṛtaṃ) - done; (past participle, accusative singular) ; विघसाशिभिः (vighasāśibhiḥ) - by those who eat remnants; (instrumental plural) ;]
(The Lord, having become a golden bird, spoke to them: "That which is done by those who eat remnants is very difficult even for men.")
The Lord, taking the form of a golden bird, addressed them: "What is accomplished by those who subsist on remnants is extremely difficult even for men."
पुण्यं च बत कर्मैषां प्रशस्तं चैव जीवितम्। संसिद्धास्ते गतिं मुख्यां प्राप्ता धर्मपरायणाः ॥१२-११-५॥
puṇyaṃ ca bata karmaiṣāṃ praśastaṃ caiva jīvitam। saṃsiddhās te gatiṃ mukhyāṃ prāptā dharmaparāyaṇāḥ ॥12-11-5॥
[पुण्यं (puṇyam) - meritorious act; च (ca) - and; बत (bata) - indeed; कर्म (karma) - action; एषां (eṣām) - of these; प्रशस्तं (praśastam) - praiseworthy; च (ca) - and; एव (eva) - certainly; जीवितम् (jīvitam) - life; संसिद्धाः (saṃsiddhāḥ) - perfected; ते (te) - they; गतिम् (gatim) - state; मुख्यां (mukhyām) - supreme; प्राप्ताः (prāptāḥ) - have attained; धर्मपरायणाः (dharmaparāyaṇāḥ) - devoted to dharma;]
(Meritorious act and indeed action of these (is) praiseworthy and certainly (their) life; perfected they the supreme state have attained, devoted to dharma.)
Indeed, the actions of these are meritorious and praiseworthy, and their lives are certainly noble; being perfected, those devoted to dharma have attained the highest state.
ऋषय ऊचुः॥
ṛṣaya ūcuḥ॥
[ऋषय (ṛṣayaḥ) - sages; ऊचुः (ūcuḥ) - said;]
(The sages said:)
The sages said:
अहो बतायं शकुनिर्विघसाशान्प्रशंसति। अस्मान्नूनमयं शास्ति वयं च विघसाशिनः ॥१२-११-६॥
aho batāyaṃ śakunir vighasāśān praśaṃsati। asmān nūnam ayaṃ śāsti vayaṃ ca vighasāśinaḥ ॥12-11-6॥
[अहो (aho) - ah; (an exclamation); बता (batā) - indeed; truly; अयम् (ayam) - this; (he); शकुनिः (śakuniḥ) - bird; विघसाशान् (vighasāśān) - those who eat remnants; प्रशंसति (praśaṃsati) - praises; अस्मान् (asmān) - us; नूनम् (nūnam) - surely; अयम् (ayam) - this; (he); शास्ति (śāsti) - rebukes; instructs; वयम् (vayam) - we; च (ca) - and; विघसाशिनः (vighasāśinaḥ) - eaters of remnants;]
(Ah, indeed, this bird praises those who eat remnants. Surely, this one rebukes us, and we are eaters of remnants.)
Ah, indeed, this bird praises those who eat remnants. Surely, he rebukes us, and we are the ones who eat remnants.
शकुनिरुवाच॥
śakunir uvāca॥
[शकुनिः (śakuniḥ) - Shakuni; (name of a person); उवाच (uvāca) - said; spoke;]
(Shakuni said;)
Shakuni said:
नाहं युष्मान्प्रशंसामि पङ्कदिग्धान्रजस्वलान्। उच्छिष्टभोजिनो मन्दानन्ये वै विघसाशिनः ॥१२-११-७॥
nāhaṃ yuṣmān praśaṃsāmi paṅka-digdhān rajasvalān। ucchiṣṭa-bhojino mandān anye vai vighasāśinaḥ॥12-11-7॥
[न (na) - not; अहम् (aham) - I; युष्मान् (yuṣmān) - you (plural); प्रशंसामि (praśaṃsāmi) - praise; पङ्कदिग्धान् (paṅka-digdhān) - mud-smeared; रजस्वलान् (rajasvalān) - dust-covered; उच्छिष्टभोजिनः (ucchiṣṭa-bhojinaḥ) - eaters of leftovers; मन्दान् (mandān) - dull; अन्ये (anye) - others; वै (vai) - indeed; विघसाशिनः (vighasāśinaḥ) - eaters of scraps;]
(Not I you praise mud-smeared dust-covered eaters of leftovers dull others indeed eaters of scraps.)
I do not praise you who are smeared with mud and dust, who eat leftovers, who are dull, and others who indeed eat scraps.
ऋषय ऊचुः॥
ṛṣaya ūcuḥ॥
[ऋषय (ṛṣayaḥ) - sages; ऊचुः (ūcuḥ) - said;]
(Sages said:)
The sages said:
इदं श्रेयः परमिति वयमेवाभ्युपास्महे। शकुने ब्रूहि यच्छ्रेयो भृशं वै श्रद्दधाम ते ॥१२-११-८॥
idaṃ śreyaḥ paramiti vayamevābhyupāsmahe। śakune brūhi yacchreyo bhṛśaṃ vai śraddadhāma te ॥12-11-8॥
[इदं (idaṃ) - this; श्रेयः (śreyaḥ) - the better; परमिति (paramiti) - as supreme; वयम् (vayam) - we; एव (eva) - indeed; अभ्युपास्महे (abhyupāsmahe) - approach for worship; शकुने (śakune) - O bird; ब्रूहि (brūhi) - speak; यत् (yat) - what; श्रेयः (śreyaḥ) - is better; भृशम् (bhṛśam) - greatly; वै (vai) - indeed; श्रद्दधाम (śraddadhāma) - we have faith; ते (te) - in you;]
(This (is) the better, as supreme, we indeed approach for worship. O bird, speak what is better; greatly indeed we have faith in you.)
We consider this as the highest good and approach it with devotion. O bird, tell us what is truly best; we have great faith in you.
शकुनिरुवाच॥
śakuniruvāca॥
[शकुनि (śakuni) - Shakuni; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Shakuni said;)
Shakuni said:
यदि मां नाभिशङ्कध्वं विभज्यात्मानमात्मना। ततोऽहं वः प्रवक्ष्यामि याथातथ्यं हितं वचः ॥१२-११-९॥
yadi māṃ nābhiśaṅkadhvaṃ vibhajyātmānam ātmanā। tato'haṃ vaḥ pravakṣyāmi yāthātathyaṃ hitaṃ vacaḥ ॥12-11-9॥
[यदि (yadi) - if; माम् (mām) - me; न (na) - not; अभिशङ्कध्वम् (abhiśaṅkadhvam) - doubt (you all); विभज्य (vibhajya) - having divided; आत्मानम् (ātmānam) - self; आत्मना (ātmanā) - by (your) self; ततः (tataḥ) - then; अहम् (aham) - I; वः (vaḥ) - to you (all); प्रवक्ष्यामि (pravakṣyāmi) - shall declare; याथातथ्यम् (yāthātathyam) - as it truly is; हितम् (hitam) - beneficial; वचः (vacaḥ) - speech;]
(If you do not doubt me, having divided the self by the self, then I shall declare to you the beneficial speech as it truly is.)
If you do not doubt me and discern the self by the self, then I will tell you what is truly beneficial.
ऋषय ऊचुः॥
ṛṣaya ūcuḥ॥
[ऋषय (ṛṣayaḥ) - sages; ऊचुः (ūcuḥ) - said;]
(Sages said:)
The sages said:
शृणुमस्ते वचस्तात पन्थानो विदितास्तव। नियोगे चैव धर्मात्मन्स्थातुमिच्छाम शाधि नः ॥१२-११-१०॥
śṛṇu maḥ te vacas tāta panthānaḥ viditāḥ tava। niyoge ca eva dharmātman sthātum icchāma śādhi naḥ॥12-11-10॥
[शृणु (śṛṇu) - hear; (imperative singular of √śru) मः (maḥ) - our; (enclitic pronoun) ते (te) - your; (genitive singular of tvam) वचः (vacas) - speech; (neuter noun) तात (tāta) - O father; (vocative singular) पन्थानः (panthānaḥ) - paths; (nominative plural of panthāḥ) विदिताः (viditāḥ) - known; (past participle of √vid) तव (tava) - your; (genitive singular of tvam) नियोगे (niyoge) - in the command; (locative singular of niyoga) च (ca) - and; (conjunction) एव (eva) - indeed; (emphatic particle) धर्मात्मन् (dharmātman) - O righteous-souled one; (vocative singular) स्थातुम् (sthātum) - to stand; (infinitive of √sthā) इच्छाम (icchāma) - we wish; (first person plural of √iṣ) शाधि (śādhi) - instruct; (imperative singular of √śās) नः (naḥ) - us; (accusative plural pronoun);]
(Hear our speech, O father; the paths are known to you. In the command indeed, O righteous-souled one, to stand we wish; instruct us.)
O father, please listen to our words; you know the paths. In your command, O righteous one, we wish to abide; please instruct us.
शकुनिरुवाच॥
śakuniruvāca॥
[शकुनि (śakuni) - Shakuni; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Shakuni said;)
Shakuni said:
चतुष्पदां गौः प्रवरा लोहानां काञ्चनं वरम्। शब्दानां प्रवरो मन्त्रो ब्राह्मणो द्विपदां वरः ॥१२-११-११॥
catuṣpadāṃ gauḥ pravarā lohānāṃ kāñcanaṃ varam। śabdānāṃ pravaro mantro brāhmaṇo dvipadāṃ varaḥ ॥12-11-11॥
[चतुष्पदां (catuṣpadām) - of quadrupeds; गौः (gauḥ) - the cow; प्रवरा (pravaraḥ) - the best; लोहानां (lohānām) - of metals; काञ्चनं (kāñcanam) - gold; वरम् (varam) - the best; शब्दानां (śabdānām) - of sounds; प्रवरो (pravaraḥ) - the best; मन्त्रो (mantraḥ) - mantra; ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; द्विपदां (dvipadām) - of bipeds; वरः (varaḥ) - the best;]
(Of quadrupeds, the cow is the best; of metals, gold is the best; of sounds, mantra is the best; the brāhmaṇa is the best of bipeds.)
Among quadrupeds, the cow is supreme; among metals, gold is the best; among all sounds, the mantra is the highest; among bipeds, the brāhmaṇa is the best.
मन्त्रोऽयं जातकर्मादि ब्राह्मणस्य विधीयते। जीवतो यो यथाकालं श्मशाननिधनादिति ॥१२-११-१२॥
mantro'yaṃ jātakarmādi brāhmaṇasya vidhīyate। jīvato yo yathākālaṃ śmaśānanidhanāditi ॥12-11-12॥
[मन्त्रः (mantraḥ) - sacred formula; अयम् (ayam) - this; जातकर्म-आदि (jātakarma-ādi) - rites beginning with birth ceremony; ब्राह्मणस्य (brāhmaṇasya) - of a Brāhmaṇa; विधीयते (vidhīyate) - is prescribed; जीवतः (jīvataḥ) - while living; यः (yaḥ) - who; यथा-कालम् (yathā-kālam) - at the proper time; श्मशान-निधनात् (śmaśāna-nidhanāt) - from death at the cremation ground; इति (iti) - thus;]
(This sacred formula is prescribed for the Brāhmaṇa for rites beginning with birth ceremony; for one who, while living, at the proper time, from death at the cremation ground—thus.)
This mantra is prescribed for a Brāhmaṇa for rites such as the birth ceremony; it applies to one who, while alive, at the proper time, until death at the cremation ground—thus.
कर्माणि वैदिकान्यस्य स्वर्ग्यः पन्थास्त्वनुत्तमः। अथ सर्वाणि कर्माणि मन्त्रसिद्धानि चक्षते ॥१२-११-१३॥
karmāṇi vaidikānyasya svargyaḥ panthāstvanuttamaḥ। atha sarvāṇi karmāṇi mantrasiddhāni cakṣate ॥12-11-13॥
[कर्माणि (karmāṇi) - actions; (plural, accusative) वैदिकानि (vaidikāni) - Vedic; (neuter, plural, accusative) अस्य (asya) - of him; (genitive singular) स्वर्ग्यः (svargyaḥ) - leading to heaven; (adjective, nominative singular masculine) पन्थाः (panthāḥ) - path; (nominative singular masculine) तु (tu) - but; (particle) अनुत्तमः (anuttamaḥ) - unsurpassed; (adjective, nominative singular masculine) अथ (atha) - now; (particle) सर्वाणि (sarvāṇi) - all; (neuter, plural, accusative) कर्माणि (karmāṇi) - actions; (plural, accusative) मन्त्रसिद्धानि (mantrasiddhāni) - accomplished by mantras; (neuter, plural, accusative) चक्षते (cakṣate) - they declare; (third person plural, present middle) १२-११-१३ (12-11-13) - 12-11-13; (verse number);]
(The Vedic actions, for him, the path leading to heaven is indeed unsurpassed. Now, all actions accomplished by mantras they declare. "12-11-13".)
The Vedic actions are, for him, the unsurpassed path to heaven. Now, all actions accomplished by mantras are declared as such. "12-11-13".
आम्नायदृढवादीनि तथा सिद्धिरिहेष्यते। मासार्धमासा ऋतव आदित्यशशितारकम् ॥१२-११-१४॥
āmnāyadṛḍhavādīni tathā siddhiriheṣyate। māsārdhamāsā ṛtava ādityaśaśitārakam ॥12-11-14॥
[आम्नाय (āmnāya) - tradition; दृढ (dṛḍha) - firm; वादीनि (vādīni) - assertions; तथा (tathā) - thus; सिद्धि (siddhi) - attainment; इह (iha) - here; इष्यते (iṣyate) - is desired; मास (māsa) - month; अर्धमास (ardhamāsa) - half-month; ऋतवः (ṛtavaḥ) - seasons; आदित्य (āditya) - sun; शशि (śaśi) - moon; तारकम् (tārakam) - star;]
(Tradition, firm assertions, thus attainment is desired here. Months, half-months, seasons, sun, moon, star.)
Here, attainment is sought through tradition and firm assertions. Months, half-months, seasons, the sun, the moon, and the stars are considered.
ईहन्ते सर्वभूतानि तदृतं कर्मसङ्गिनाम्। सिद्धिक्षेत्रमिदं पुण्यमयमेवाश्रमो महान् ॥१२-११-१५॥
īhante sarvabhūtāni tadṛtaṃ karmasaṅginām। siddhikṣetramidaṃ puṇyamayamevāśramo mahān ॥12-11-15॥
[ईहन्ते (īhante) - strive; सर्वभूतानि (sarvabhūtāni) - all beings; तत् (tat) - that; ऋतम् (ṛtam) - truth; कर्मसङ्गिनाम् (karmasaṅginām) - of those attached to action; सिद्धिक्षेत्रम् (siddhikṣetram) - field of accomplishment; इदं (idaṃ) - this; पुण्यमयम् (puṇyamayam) - full of merit; एव (eva) - indeed; आश्रमः (āśramaḥ) - hermitage; महान् (mahān) - great;]
(All beings strive for that truth, for those attached to action. This field of accomplishment, this hermitage, is indeed full of merit and great.)
All beings strive for that truth, for those attached to action. This hermitage is truly a great and meritorious field of accomplishment.
अथ ये कर्म निन्दन्तो मनुष्याः कापथं गताः। मूढानामर्थहीनानां तेषामेनस्तु विद्यते ॥१२-११-१६॥
atha ye karma nindanto manuṣyāḥ kāpathaṃ gatāḥ। mūḍhānām arthahīnānāṃ teṣām enas tu vidyate ॥12-11-16॥
[अथ (atha) - now; then; ये (ye) - who; कर्म (karma) - action; निन्दन्तः (nindantaḥ) - criticizing; मनुष्याः (manuṣyāḥ) - men; कापथम् (kāpatham) - wrong path; गताः (gatāḥ) - gone; मूढानाम् (mūḍhānām) - of the deluded; अर्थहीनानाम् (arthahīnānām) - of those devoid of meaning; तेषाम् (teṣām) - of them; एनः (enas) - sin; तु (tu) - but; विद्यते (vidyate) - exists;]
(Now, those men who criticize action, having gone on the wrong path, of the deluded, of those devoid of meaning, of them, but sin exists.)
Now, those men who criticize action and have gone on the wrong path—among the deluded and those devoid of meaning—for them, indeed, sin exists.
देववंशान्पितृवंशान्ब्रह्मवंशांश्च शाश्वतान्। सन्त्यज्य मूढा वर्तन्ते ततो यान्त्यश्रुतीपथम् ॥१२-११-१७॥
devavaṃśān pitṛvaṃśān brahmavaṃśāṃś ca śāśvatān। santyajya mūḍhā vartante tato yānty aśrutīpatham ॥12-11-17॥
[देववंशान् (devavaṃśān) - divine lineages; पितृवंशान् (pitṛvaṃśān) - ancestral lineages; ब्रह्मवंशान् (brahmavaṃśān) - Brahma's lineages; च (ca) - and; शाश्वतान् (śāśvatān) - eternal; सन्त्यज्य (santyajya) - having abandoned; मूढाः (mūḍhāḥ) - deluded ones; वर्तन्ते (vartante) - conduct themselves; ततः (tataḥ) - thereafter; यान्ति (yānti) - go; अश्रुतीपथम् (aśrutīpatham) - to the path unheard (of);]
(Divine lineages, ancestral lineages, and Brahma's eternal lineages—having abandoned (these), the deluded ones conduct themselves; thereafter, they go to the path unheard (of).)
Having abandoned the divine, ancestral, and eternal lineages of Brahma, the deluded conduct themselves otherwise; as a result, they go to a path that is unheard of.
एतद्वोऽस्तु तपो युक्तं ददानीत्यृषिचोदितम्। तस्मात्तदध्यवसतस्तपस्वि तप उच्यते ॥१२-११-१८॥
etad vo 'stu tapo yuktaṃ dadānīti ṛṣi-coditam। tasmāt tad adhyavasataḥ tapasvi tapa ucyate ॥12-11-18॥
[एतत् (etat) - this; वः (vaḥ) - for you (plural); अस्तु (astu) - let it be; तपः (tapaḥ) - austerity; युक्तम् (yuktam) - joined; ददानीति (dadānīti) - I give thus; ऋषि-चोदितम् (ṛṣi-coditam) - prompted by the sage; तस्मात् (tasmāt) - therefore; तत् (tat) - that; अध्यवसतः (adhyavasataḥ) - having resolved; तपस्वि (tapasvi) - ascetic; तपः (tapaḥ) - austerity; उच्यते (ucyate) - is called;]
(This, for you, let it be austerity joined (with resolve), I give thus, prompted by the sage. Therefore, that which is resolved by the ascetic is called austerity.)
"Let this be your austerity, joined with resolve, as I give it, prompted by the sage. Therefore, that which the ascetic resolves is called austerity."
देववंशान्पितृवंशान्ब्रह्मवंशांश्च शाश्वतान्। संविभज्य गुरोश्चर्यां तद्वै दुष्करमुच्यते ॥१२-११-१९॥
devavaṃśānpitṛvaṃśānbrahmavaṃśāṃśca śāśvatān। saṃvibhajya guroścaryāṃ tadvai duṣkaramucyate ॥12-11-19॥
[देववंशान् (devavaṃśān) - divine lineages; पितृवंशान् (pitṛvaṃśān) - ancestral lineages; ब्रह्मवंशान् (brahmavaṃśān) - Brahma's lineages; च (ca) - and; शाश्वतान् (śāśvatān) - eternal; संविभज्य (saṃvibhajya) - having distributed; गुरोः (guroḥ) - of the teacher; चर्याम् (caryām) - conduct; तत् (tat) - that; वै (vai) - indeed; दुष्करम् (duṣkaram) - difficult to do; उच्यते (ucyate) - is said;]
(Having distributed the divine, ancestral, and Brahma's eternal lineages, the conduct of the teacher— that indeed is said to be difficult to do.)
It is said that dividing the eternal lineages of the gods, ancestors, and Brahma, and performing the teacher's conduct, is indeed a difficult task.
देवा वै दुष्करं कृत्वा विभूतिं परमां गताः। तस्माद्गार्हस्थ्यमुद्वोढुं दुष्करं प्रब्रवीमि वः ॥१२-११-२०॥
devā vai duṣkaraṃ kṛtvā vibhūtiṃ paramāṃ gatāḥ। tasmādgārhasthyamudvoḍhuṃ duṣkaraṃ prabravīmi vaḥ ॥12-11-20॥
[देवा (devā) - gods; वै (vai) - indeed; दुष्करं (duṣkaraṃ) - difficult (to do); कृत्वा (kṛtvā) - having done; विभूतिं (vibhūtim) - great power; परमां (paramāṃ) - supreme; गताः (gatāḥ) - have attained; तस्मात् (tasmāt) - therefore; गार्हस्थ्यम् (gārhasthyam) - householdership; उद्वोढुं (udvoḍhuṃ) - to undertake; दुष्करं (duṣkaraṃ) - difficult; प्रब्रवीमि (prabravīmi) - I declare; वः (vaḥ) - to you;]
(The gods indeed, having done the difficult, attained supreme power. Therefore, I declare to you that to undertake householdership is difficult.)
The gods, by performing difficult deeds, attained the highest powers. Therefore, I declare to you that undertaking household life is difficult.
तपः श्रेष्ठं प्रजानां हि मूलमेतन्न संशयः। कुटुम्बविधिनानेन यस्मिन्सर्वं प्रतिष्ठितम् ॥१२-११-२१॥
tapaḥ śreṣṭhaṃ prajānāṃ hi mūlam etan na saṃśayaḥ। kuṭumba-vidhinā anena yasmin sarvaṃ pratiṣṭhitam ॥12-11-21॥
[तपः (tapaḥ) - austerity; श्रेष्ठं (śreṣṭham) - the highest; प्रजानाम् (prajānām) - of beings; हि (hi) - indeed; मूलम् (mūlam) - root; एतत् (etat) - this; न (na) - not; संशयः (saṃśayaḥ) - doubt; कुटुम्बविधिना (kuṭumba-vidhinā) - by the rule of family; अनेन (anena) - by this; यस्मिन् (yasmin) - in which; सर्वम् (sarvam) - all; प्रतिष्ठितम् (pratiṣṭhitam) - is established;]
(Austerity is the highest root of beings indeed, this is not doubt. By this rule of family, in which all is established.)
Austerity is certainly the supreme root of all beings; there is no doubt about this. By this rule of family, everything is established.
एतद्विदुस्तपो विप्रा द्वंद्वातीता विमत्सराः। तस्माद्वनं मध्यमं च लोकेषु तप उच्यते ॥१२-११-२२॥
etad vidus tapo viprā dvandvātītā vimatsarāḥ। tasmād vanaṃ madhyamaṃ ca lokeṣu tapa ucyate ॥12-11-22॥
[एतत् (etat) - this; विदुः (viduḥ) - know; तपः (tapaḥ) - austerity; विप्राः (viprāḥ) - the wise; द्वंद्व-अतीताः (dvandva-atītāḥ) - who have gone beyond dualities; विमत्सराः (vimatsarāḥ) - free from envy; तस्मात् (tasmāt) - therefore; वनम् (vanam) - forest; मध्यमम् (madhyamam) - the middle; च (ca) - and; लोकेषु (lokeṣu) - among the worlds; तपः (tapaḥ) - austerity; उच्यते (ucyate) - is called;]
(This austerity is known by the wise who have gone beyond dualities and are free from envy; therefore, in the worlds, the forest and the middle are called austerity.)
The wise, who have transcended dualities and are free from envy, know this as austerity; therefore, in the worlds, both the forest and the middle path are called austerity.
दुराधर्षं पदं चैव गच्छन्ति विघसाशिनः। सायम्प्रातर्विभज्यान्नं स्वकुटुम्बे यथाविधि ॥१२-११-२३॥
durādharṣaṃ padaṃ caiva gacchanti vighasāśinaḥ। sāyamprātarvibhajyānnaṃ svakutumbe yathāvidhi ॥12-11-23॥
[दुराधर्षम् (durādharṣam) - difficult to assail; पदम् (padam) - state; च (ca) - and; एव (eva) - indeed; गच्छन्ति (gacchanti) - go; विघसाशिनः (vighasāśinaḥ) - eaters of remnants; सायम् (sāyam) - in the evening; प्रातर् (prātar) - in the morning; विभज्य (vibhajya) - having divided; अन्नम् (annam) - food; स्वकुटुम्बे (svakutumbe) - among their own family; यथाविधि (yathāvidhi) - according to rule;]
(Eaters of remnants indeed go to a state difficult to assail; having divided food in the evening and morning among their own family according to rule.)
Those who eat only the remnants, after properly dividing food among their family in the evening and morning according to rule, attain a state that is difficult to assail.
दत्त्वातिथिभ्यो देवेभ्यः पितृभ्यः स्वजनस्य च। अवशिष्टानि येऽश्नन्ति तानाहुर्विघसाशिनः ॥१२-११-२४॥
dattvātithibhyo devebhyaḥ pitṛbhyaḥ svajanasya ca। avaśiṣṭāni ye'śnanti tānāhurvighasāśinaḥ ॥12-11-24॥
[दत्त्वा (dattvā) - having given; अतिथिभ्यः (atithibhyaḥ) - to guests; देवेभ्यः (devebhyaḥ) - to gods; पितृभ्यः (pitṛbhyaḥ) - to ancestors; स्वजनस्य (svajanasya) - of one's own people; च (ca) - and; अवशिष्टानि (avaśiṣṭāni) - the leftovers; ये (ye) - who; अश्नन्ति (aśnanti) - eat; तान् (tān) - them; आहुः (āhuḥ) - they call; विघसाशिनः (vighasāśinaḥ) - eaters of remnants;]
(Having given to guests, to gods, to ancestors, and to one's own people, those who eat the leftovers, them they call eaters of remnants.)
Those who, after giving to guests, gods, ancestors, and their own people, eat the leftovers, are called 'eaters of remnants.'
तस्मात्स्वधर्ममास्थाय सुव्रताः सत्यवादिनः। लोकस्य गुरवो भूत्वा ते भवन्त्यनुपस्कृताः ॥१२-११-२५॥
tasmātsvadharmamāsthāya suvratāḥ satyavādinaḥ। lokasya guravo bhūtvā te bhavantyanupaskṛtāḥ ॥12-11-25॥
[तस्मात् (tasmāt) - therefore; स्वधर्मम् (svadharmam) - one's own duty; आस्थाय (āsthāya) - having resorted to; सुव्रताः (suvratāḥ) - of good vows; सत्यवादिनः (satyavādinaḥ) - speakers of truth; लोकस्य (lokasya) - of the world; गुरवः (guravaḥ) - teachers; भूत्वा (bhūtvā) - having become; ते (te) - they; भवन्ति (bhavanti) - become; अनुपस्कृताः (anupaskṛtāḥ) - unadorned;]
(Therefore, having resorted to one's own duty, being of good vows, speakers of truth, having become teachers of the world, they become unadorned.)
Therefore, adhering to their own duty, being virtuous and truthful, they become teachers of the world and remain unadorned.
त्रिदिवं प्राप्य शक्रस्य स्वर्गलोके विमत्सराः। वसन्ति शाश्वतीर्वर्षा जना दुष्करकारिणः ॥१२-११-२६॥
tridivaṃ prāpya śakrasya svargaloke vimatsarāḥ। vasanti śāśvatīrvarṣā janā duṣkarakāriṇaḥ ॥12-11-26॥
[त्रिदिवम् (tridivam) - threefold heaven; (the highest heaven; प्राप्य (prāpya) - having attained; शक्रस्य (śakrasya) - of Śakra (Indra); स्वर्गलोके (svargaloke) - in the world of heaven; विमत्सराः (vimatsarāḥ) - free from envy; वसन्ति (vasanti) - they dwell; शाश्वतीः (śāśvatīḥ) - eternal; वर्षाः (varṣāḥ) - years; जनाः (janāḥ) - people; दुष्करकारिणः (duṣkarakāriṇaḥ) - doers of difficult deeds;]
(Having attained the threefold heaven, in the world of Śakra, free from envy, the people who perform difficult deeds dwell for eternal years.)
Those who perform difficult deeds dwell for eternal years, free from envy, in the world of Śakra, having attained the highest heaven.
ततस्ते तद्वचः श्रुत्वा तस्य धर्मार्थसंहितम्। उत्सृज्य नास्तिकगतिं गार्हस्थ्यं धर्ममाश्रिताः ॥१२-११-२७॥
tatas te tad-vacaḥ śrutvā tasya dharmārthasaṃhitam। utsṛjya nāstikagatiṃ gārhasthyaṃ dharmamāśritāḥ ॥12-11-27॥
[ततः (tataḥ) - then; ते (te) - they; तत् (tat) - that; वचः (vacaḥ) - speech; श्रुत्वा (śrutvā) - having heard; तस्य (tasya) - his; धर्मार्थसंहितम् (dharmārthasaṃhitam) - joined with dharma and artha; उत्सृज्य (utsṛjya) - having abandoned; नास्तिकगतिम् (nāstikagatim) - the path of the unbeliever; गार्हस्थ्यम् (gārhasthyam) - householdership; धर्मम् (dharmaṃ) - dharma; आश्रिताः (āśritāḥ) - having resorted to;]
(Then they, having heard that speech of his joined with dharma and artha, having abandoned the path of the unbeliever, resorted to the dharma of householdership.)
Then, having heard his words imbued with dharma and artha, they abandoned the path of disbelief and embraced the dharma of household life.
तस्मात्त्वमपि दुर्धर्ष धैर्यमालम्ब्य शाश्वतम्। प्रशाधि पृथिवीं कृत्स्नां हतामित्रां नरोत्तम ॥१२-११-२८॥
tasmāttvamapi durdharṣa dhairyamālambya śāśvatam। praśādhi pṛthivīṃ kṛtsnāṃ hatāmitrāṃ narottama ॥12-11-28॥
[तस्मात् (tasmāt) - therefore; त्वम् (tvam) - you; अपि (api) - also; दुर्धर्ष (durdharṣa) - O unconquerable; धैर्यम् (dhairyam) - fortitude; आलम्ब्य (ālambya) - having taken up; शाश्वतम् (śāśvatam) - eternal; प्रशाधि (praśādhi) - govern; पृथिवीम् (pṛthivīm) - the earth; कृत्स्नाम् (kṛtsnām) - entire; हतामित्राम् (hatāmitrām) - with enemies slain; नरोत्तम (narottama) - O best of men;]
(Therefore, you also, O unconquerable, having taken up eternal fortitude, govern the entire earth with enemies slain, O best of men.)
Therefore, O best of men, you too, O unconquerable one, take up eternal fortitude and rule the whole earth, now that your enemies are slain.
