12.032
Core and Pancharatra: Sage Kṛṣṇa Dvaipāyana advises Yudhishthira on the eternal duty of a king to protect dharma. Also how he was only instrumental in the destruction caused by the war.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said:
तूष्णीम्भूतं तु राजानं शोचमानं युधिष्ठिरम्। तपस्वी धर्मतत्त्वज्ञः कृष्णद्वैपायनोऽब्रवीत् ॥१२-३२-१॥
tūṣṇīṃbhūtaṃ tu rājānaṃ śocamānaṃ yudhiṣṭhiram। tapasvī dharmatattvajñaḥ kṛṣṇadvaipāyano'bravīt ॥12-32-1॥
[तूष्णीम्भूतं (tūṣṇīṃbhūtaṃ) - having become silent; तु (tu) - but; राजानं (rājānam) - the king; शोचमानं (śocamānaṃ) - grieving; युधिष्ठिरम् (yudhiṣṭhiram) - Yudhiṣṭhira; तपस्वी (tapasvī) - the ascetic; धर्मतत्त्वज्ञः (dharmatattvajñaḥ) - knower of the essence of dharma; कृष्णद्वैपायनः (kṛṣṇadvaipāyanaḥ) - Kṛṣṇa Dvaipāyana; अब्रवीत् (abravīt) - said;]
(But seeing the king Yudhiṣṭhira, who had become silent and was grieving, the ascetic, the knower of the essence of dharma, Kṛṣṇa Dvaipāyana, said:)
But when the king Yudhiṣṭhira became silent and was grieving, the ascetic and knower of the essence of dharma, Kṛṣṇa Dvaipāyana, spoke.
प्रजानां पालनं धर्मो राज्ञां राजीवलोचन। धर्मः प्रमाणं लोकस्य नित्यं धर्मानुवर्तनम् ॥१२-३२-२॥
prajānāṃ pālanaṃ dharmo rājñāṃ rājīvalocana। dharmaḥ pramāṇaṃ lokasya nityaṃ dharmānuvartanam ॥12-32-2॥
[प्रजानाम् (prajānām) - of the subjects; पालनम् (pālanam) - protection; धर्मः (dharmaḥ) - duty; राज्ञाम् (rājñām) - of kings; राजीवलोचन (rājīvalocana) - O lotus-eyed one; धर्मः (dharmaḥ) - dharma; प्रमाणम् (pramāṇam) - standard; लोकस्य (lokasya) - of the world; नित्यम् (nityam) - always; धर्मानुवर्तनम् (dharmānuvartanam) - following dharma;]
(O lotus-eyed one, the protection of the subjects is the duty of kings. Dharma is always the standard for the world, and constant adherence to dharma.)
O lotus-eyed one, it is the duty of kings to protect their subjects. Dharma is always the standard for the world, and following dharma is perpetual.
अनुतिष्ठस्व वै राजन्पितृपैतामहं पदम्। ब्राह्मणेषु च यो धर्मः स नित्यो वेदनिश्चितः ॥१२-३२-३॥
anutiṣṭhasva vai rājan pitṛpaitāmahaṃ padam। brāhmaṇeṣu ca yo dharmaḥ sa nityo vedaniścitaḥ ॥12-32-3॥
[अनुतिष्ठस्व (anutiṣṭhasva) - carry out; obey; वै (vai) - indeed; राजन् (rājan) - O king; पितृपैतामहं (pitṛpaitāmaham) - of father and grandfather; ancestral; पदम् (padam) - path; way; ब्राह्मणेषु (brāhmaṇeṣu) - among Brāhmaṇas; च (ca) - and; यः (yaḥ) - which; धर्मः (dharmaḥ) - duty; law; सः (saḥ) - that; नित्यः (nityaḥ) - eternal; वेदनिश्चितः (vedaniścitaḥ) - ascertained by the Veda;]
(Carry out indeed, O king, the ancestral path; and among Brāhmaṇas, that duty which is eternal, ascertained by the Veda.)
O king, you must indeed follow the ancestral path; and among Brāhmaṇas, that eternal duty which is established by the Veda.
तत्प्रमाणं प्रमाणानां शाश्वतं भरतर्षभ। तस्य धर्मस्य कृत्स्नस्य क्षत्रियः परिरक्षिता ॥१२-३२-४॥
tat-pramāṇaṃ pramāṇānāṃ śāśvataṃ bharatarṣabha। tasya dharmasya kṛtsnasya kṣatriyaḥ parirakṣitā ॥12-32-4॥
[तत् (tat) - that; प्रमाणं (pramāṇam) - measure; standard; प्रमाणानां (pramāṇānām) - of measures; of standards; शाश्वतं (śāśvatam) - eternal; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; तस्य (tasya) - of that; धर्मस्य (dharmasya) - of dharma; of righteousness; कृत्स्नस्य (kṛtsnasya) - of the whole; of the entirety; क्षत्रियः (kṣatriyaḥ) - the kṣatriya; the warrior; परिरक्षिता (parirakṣitā) - protector; defender;]
(That is the standard of standards, eternal, O bull among the Bharatas. Of that entire dharma, the kṣatriya is the protector.)
O best of the Bharatas, that is the eternal standard among standards. Of the entire dharma, the kṣatriya is its protector.
तथा यः प्रतिहन्त्यस्य शासनं विषये नरः। स बाहुभ्यां विनिग्राह्यो लोकयात्राविघातकः ॥१२-३२-५॥
tathā yaḥ pratihantyasya śāsanaṃ viṣaye naraḥ। sa bāhubhyāṃ vinigrāhyo lokayātrāvighātakaḥ ॥12-32-5॥
[तथा (tathā) - in this manner; यः (yaḥ) - who; प्रतिहन्ति (pratihanti) - opposes; अस्य (asya) - his; शासनं (śāsanam) - order; विषये (viṣaye) - in the domain; नरः (naraḥ) - man; सः (saḥ) - he; बाहुभ्यां (bāhubhyām) - by the arms; विनिग्राह्यः (vinigrāhyaḥ) - to be restrained; लोकयात्रा (lokayātrā) - worldly order; विघातकः (vighātakaḥ) - obstructor; १२-३२-५ (12-32-5) - 12-32-5;]
(In this manner, the man who opposes his order in the domain, he, being an obstructor of worldly order, is to be restrained by the arms.)
Thus, any man who opposes his command within the domain, being an obstructor of worldly order, should be restrained by force.
प्रमाणमप्रमाणं यः कुर्यान्मोहवशं गतः। भृत्यो वा यदि वा पुत्रस्तपस्वी वापि कश्चन ॥ पापान्सर्वैरुपायैस्तान्नियच्छेद्घातयेत वा ॥१२-३२-६॥
pramāṇam-apramāṇaṃ yaḥ kuryān mohavaśaṃ gataḥ। bhṛtyo vā yadi vā putras tapasvī vāpi kaścana॥ pāpān sarvair upāyaiḥ tān niyacched ghātayet vā॥ 12-32-6॥
[प्रमाणम् (pramāṇam) - valid evidence; अप्रमाणम् (apramāṇam) - invalid evidence; यः (yaḥ) - who; कुर्यात् (kuryāt) - would do; मोहवशं (mohavaśam) - under the influence of delusion; गतः (gataḥ) - gone; भृत्यः (bhṛtyaḥ) - servant; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; पुत्रः (putraḥ) - son; तपस्वी (tapasvī) - ascetic; वा (vā) - or; अपि (api) - even; कश्चन (kaścana) - anyone; पापान् (pāpān) - evildoers; सर्वैः (sarvaiḥ) - by all; उपायैः (upāyaiḥ) - means; तान् (tān) - them; नियच्छेत् (niyacchet) - should restrain; घातयेत् (ghātayet) - should kill; वा (vā) - or;]
(Whoever, under the influence of delusion, would act on valid or invalid evidence—whether a servant, or if a son, or an ascetic, or anyone—such evildoers, by all means, should be restrained or killed.)
Whoever, whether a servant, son, ascetic, or anyone else, acts under the influence of delusion on valid or invalid evidence, such evildoers should be restrained or even killed by all possible means.
अतोऽन्यथा वर्तमानो राजा प्राप्नोति किल्बिषम्। धर्मं विनश्यमानं हि यो न रक्षेत्स धर्महा ॥१२-३२-७॥
ato'nyathā vartamāno rājā prāpnoti kilbiṣam। dharmaṃ vinaśyamānaṃ hi yo na rakṣet sa dharmahā ॥12-32-7॥
[अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; वर्तमानः (vartamānaḥ) - acting; राजा (rājā) - king; प्राप्नोति (prāpnoti) - incurs; किल्बिषम् (kilbiṣam) - sin; धर्मम् (dharmaṃ) - dharma; विनश्यमानम् (vinaśyamānam) - being destroyed; हि (hi) - indeed; यः (yaḥ) - who; न (na) - not; रक्षेत् (rakṣet) - should protect; सः (saḥ) - he; धर्महा (dharmahā) - destroyer of dharma;]
(Therefore, otherwise acting king incurs sin. Dharma being destroyed indeed who does not protect, he is destroyer of dharma.)
Therefore, if a king acts otherwise, he incurs sin. Indeed, he who does not protect dharma when it is being destroyed is a destroyer of dharma.
ते त्वया धर्महन्तारो निहताः सपदानुगाः। स्वधर्मे वर्तमानस्त्वं किं नु शोचसि पाण्डव ॥ राजा हि हन्याद्दद्याच्च प्रजा रक्षेच्च धर्मतः ॥१२-३२-८॥
te tvayā dharmahantāro nihatāḥ sapadānugāḥ। svadharme vartamānastvaṃ kiṃ nu śocasi pāṇḍava ॥ rājā hi hanyāddadyācca prajā rakṣeccca dharmataḥ ॥12-32-8॥
[ते (te) - they; त्वया (tvayā) - by you; धर्महन्तारः (dharmahantāraḥ) - destroyers of dharma; निहताः (nihatāḥ) - slain; सपदानुगाः (sapadānugāḥ) - with followers; स्वधर्मे (svadharme) - in own dharma; वर्तमानः (vartamānaḥ) - abiding; त्वं (tvaṃ) - you; किं (kiṃ) - why; नु (nu) - indeed; शोचसि (śocasi) - do you grieve; पाण्डव (pāṇḍava) - O Pāṇḍava; राजा (rājā) - king; हि (hi) - indeed; हन्यात् (hanyāt) - should slay; दद्यात् (dadyāt) - should give; च (ca) - and; प्रजाः (prajāḥ) - subjects; रक्षेत् (rakṣet) - should protect; च (ca) - and; धर्मतः (dharmataḥ) - according to dharma;]
(They, destroyers of dharma, along with their followers, have been slain by you. Abiding in your own dharma, why indeed do you grieve, O Pāṇḍava? The king indeed should slay, should give, and should protect the subjects according to dharma.)
Those destroyers of dharma, along with their followers, have been slain by you. Since you abide in your own dharma, why do you grieve, O Pāṇḍava? A king must indeed slay, give, and protect his subjects according to dharma.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhishthira said;)
Yudhishthira said:
न तेऽभिशङ्के वचनं यद्ब्रवीषि तपोधन। अपरोक्षो हि ते धर्मः सर्वधर्मभृतां वर ॥१२-३२-९॥
na te'bhisaṅke vacanaṃ yadbravīṣi tapodhana। aparokṣo hi te dharmaḥ sarvadharmabhṛtāṃ vara ॥12-32-9॥
[न (na) - not; ते (te) - your; अभिशङ्के (abhisaṅke) - I doubt; वचनम् (vacanam) - statement; यत् (yat) - which; ब्रवीषि (bravīṣi) - you speak; तपोधन (tapodhana) - O possessor of austerity; अपरोक्षः (aparokṣaḥ) - directly perceived; हि (hi) - indeed; ते (te) - your; धर्मः (dharmaḥ) - dharma; सर्वधर्मभृताम् (sarvadharmabhṛtām) - of all upholders of dharma; वर (vara) - best;]
(Not your statement which you speak, O possessor of austerity, do I doubt; directly perceived indeed is your dharma, O best of all upholders of dharma.)
O Tapodhana, I do not doubt the statement you speak; your dharma is indeed directly perceived, O best among all upholders of dharma.
मया ह्यवध्या बहवो घातिता राज्यकारणात्। तान्यकार्याणि मे ब्रह्मन्दहन्ति च तपन्ति च ॥१२-३२-१०॥
mayā hyavadhyā bahavo ghātitā rājyakāraṇāt। tānyakāryāṇi me brahman dahanti ca tapanti ca ॥12-32-10॥
[मया (mayā) - by me; हि (hi) - indeed; अवध्या (avadhyāḥ) - not-to-be-killed (ones); बहवः (bahavaḥ) - many; घातिताः (ghātitāḥ) - have been slain; राज्यकारणात् (rājyakāraṇāt) - for the reason of the kingdom; तानि (tāni) - those (acts); अकार्याणि (akāryāṇi) - improper (acts); मे (me) - to me; ब्रह्मन् (brahman) - O Brāhmaṇa; दहन्ति (dahanti) - burn; च (ca) - and; तपन्ति (tapanti) - torment; च (ca) - and;]
(By me indeed many not-to-be-killed (ones) have been slain for the reason of the kingdom. Those improper (acts), O Brāhmaṇa, burn and torment me.)
O Brāhmaṇa, for the sake of the kingdom, I have slain many who should not have been killed. Those improper acts now burn and torment me.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; spoke;]
(Vyāsa said;)
Vyāsa said:
ईश्वरो वा भवेत्कर्ता पुरुषो वापि भारत। हठो वा वर्तते लोके कर्मजं वा फलं स्मृतम् ॥१२-३२-११॥
īśvaro vā bhavetkartā puruṣo vāpi bhārata। haṭho vā vartate loke karmajaṃ vā phalaṃ smṛtam ॥12-32-11॥
[ईश्वरो (īśvaraḥ) - the Lord; वा (vā) - or; भवेत् (bhavet) - may be; कर्ता (kartā) - doer; पुरुषः (puruṣaḥ) - person; वा (vā) - or; अपि (api) - also; भारत (bhārata) - O Bhārata; हठः (haṭhaḥ) - by force; वा (vā) - or; वर्तते (vartate) - occurs; लोके (loke) - in the world; कर्मजम् (karmajam) - born of action; वा (vā) - or; फलम् (phalam) - fruit; स्मृतम् (smṛtam) - is considered;]
(The Lord or may be the doer, the person or also, O Bhārata, by force or occurs in the world, or the fruit born of action is considered.)
O Bhārata, it is said that either the Lord is the doer, or the person is, or it happens by force in the world, or the fruit is considered to be born of action.
ईश्वरेण नियुक्ता हि साध्वसाधु च पार्थिव। कुर्वन्ति पुरुषाः कर्म फलमीश्वरगामि तत् ॥१२-३२-१२॥
īśvareṇa niyuktā hi sādhvasādhu ca pārthiva। kurvanti puruṣāḥ karma phalam īśvaragāmi tat ॥12-32-12॥
[ईश्वरेण (īśvareṇa) - by the Lord; नियुक्ता (niyuktā) - appointed; हि (hi) - indeed; साधु (sādhu) - good; असाधु (asādhu) - not good; च (ca) - and; पार्थिव (pārthiva) - O king; कुर्वन्ति (kurvanti) - perform; पुरुषाः (puruṣāḥ) - men; कर्म (karma) - action; फलम् (phalam) - result; ईश्वरगामि (īśvaragāmi) - goes to the Lord; तत् (tat) - that;]
(By the Lord appointed indeed good and not good, O king, perform men action; the result goes to the Lord, that.)
O king, men perform both good and bad actions as appointed by the Lord; the result of those actions goes to the Lord.
यथा हि पुरुषश्छिन्द्याद्वृक्षं परशुना वने। छेत्तुरेव भवेत्पापं परशोर्न कथञ्चन ॥१२-३२-१३॥
yathā hi puruṣaś chindyād vṛkṣaṃ paraśunā vane। chettur eva bhavet pāpaṃ paraśoḥ na kathañcana॥12-32-13॥
[यथा (yathā) - just as; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; छिन्द्यात् (chindyāt) - would cut; वृक्षं (vṛkṣam) - tree; परशुना (paraśunā) - with an axe; वने (vane) - in the forest; छेत्तुः (chettuḥ) - of the cutter; एव (eva) - only; भवेत् (bhavet) - would be; पापं (pāpam) - sin; परशोः (paraśoḥ) - of the axe; न (na) - not; कथञ्चन (kathañcana) - in any way;]
(Just as indeed a man would cut a tree with an axe in the forest, the sin would be only of the cutter, not of the axe in any way.)
Just as when a man cuts a tree with an axe in the forest, only the cutter incurs sin, never the axe in any way.
अथ वा तदुपादानात्प्राप्नुयुः कर्मणः फलम्। दण्डशस्त्रकृतं पापं पुरुषे तन्न विद्यते ॥१२-३२-१४॥
atha vā tad-upādānāt prāpnuyuḥ karmaṇaḥ phalam। daṇḍa-śastra-kṛtaṃ pāpaṃ puruṣe tan na vidyate ॥12-32-14॥
[अथ (atha) - now; then; वा (vā) - or; तत् (tat) - that; उपादानात् (upādānāt) - from taking; from appropriation; प्राप्नुयुः (prāpnuyuḥ) - they might obtain; कर्मणः (karmaṇaḥ) - of the action; फलम् (phalam) - fruit; result; दण्ड (daṇḍa) - punishment; rod; शस्त्र (śastra) - weapon; कृतम् (kṛtam) - done; made; पापम् (pāpam) - sin; evil; पुरुषे (puruṣe) - in the person; in the man; तत् (tat) - that; न (na) - not; विद्यते (vidyate) - exists; is found;]
(Now or, from taking that, they might obtain the fruit of the action. The sin done by punishment or weapon is not found in the person; that does not exist.)
Alternatively, if one appropriates that, they may obtain the result of the action. However, the sin committed through punishment or by weapon does not remain in the person; it does not exist there.
न चैतदिष्टं कौन्तेय यदन्येन फलं कृतम्। प्राप्नुयादिति तस्माच्च ईश्वरे तन्निवेशय ॥१२-३२-१५॥
na caitadiṣṭaṃ kaunteya yadanyena phalaṃ kṛtam। prāpnuyāditi tasmācca īśvare tanniveśaya ॥12-32-15॥
[न (na) - not; च (ca) - and; एतत् (etat) - this; इष्टं (iṣṭam) - desired; कौन्तेय (kaunteya) - O son of Kunti; यत् (yat) - which; अन्येन (anyena) - by another; फलम् (phalam) - fruit; कृतम् (kṛtam) - done; प्राप्नुयात् (prāpnuyāt) - may obtain; इति (iti) - thus; तस्मात् (tasmāt) - therefore; च (ca) - and; ईश्वरे (īśvare) - in the Lord; तत् (tat) - that; निवेशय (niveśaya) - place;]
(Not and this desired, O son of Kunti, which by another fruit done, may obtain thus; therefore and in the Lord that place.)
O son of Kunti, it is not desired that one should obtain the fruit of an action done by another; therefore, place that (action) in the Lord.
अथ वा पुरुषः कर्ता कर्मणोः शुभपापयोः। न परं विद्यते तस्मादेवमन्यच्छुभं कुरु ॥१२-३२-१६॥
atha vā puruṣaḥ kartā karmaṇoḥ śubhapāpayoḥ। na paraṃ vidyate tasmādevamanyacchubhaṃ kuru ॥12-32-16॥
[अथ (atha) - now; then; वा (vā) - or; पुरुषः (puruṣaḥ) - person; man; कर्ता (kartā) - doer; agent; कर्मणोः (karmaṇoḥ) - of actions; (of) karma; शुभपापयोः (śubhapāpayoḥ) - of merit and demerit; of auspicious and inauspicious; न (na) - not; परं (paraṃ) - other; beyond; विद्यते (vidyate) - exists; तस्मात् (tasmāt) - therefore; एवम् (evam) - thus; in this way; अन्यत् (anyat) - other; शुभं (śubhaṃ) - good; auspicious; कुरु (kuru) - do; perform;]
(Now or, the person is the doer of actions, of merit and demerit. Not other exists; therefore, thus, do other good.)
Alternatively, the person is the agent of actions, both meritorious and sinful. There is nothing else beyond this; therefore, act in this way and perform other good deeds.
न हि कश्चित्क्वचिद्राजन्दिष्टात्प्रतिनिवर्तते। दण्डशस्त्रकृतं पापं पुरुषे तन्न विद्यते ॥१२-३२-१७॥
na hi kaścit kvacid rājan diṣṭāt pratinivartate। daṇḍaśastrakṛtaṃ pāpaṃ puruṣe tan na vidyate॥12-32-17॥
[न (na) - not; हि (hi) - indeed; कश्चित् (kaścit) - anyone; क्वचित् (kvacit) - anywhere; राजन् (rājan) - O king; दिष्टात् (diṣṭāt) - from fate; प्रतिनिवर्तते (pratinivartate) - turns back; दण्डशस्त्रकृतम् (daṇḍaśastrakṛtam) - done by rod or weapon; पापम् (pāpam) - sin; पुरुषे (puruṣe) - in a person; तत् (tat) - that; न (na) - not; विद्यते (vidyate) - exists;]
(Not indeed anyone anywhere, O king, turns back from fate. Sin done by rod or weapon in a person, that does not exist.)
O king, no one anywhere can escape what is destined. The sin committed by punishment or weapon does not attach to the person.
यदि वा मन्यसे राजन्हठे लोकं प्रतिष्ठितम्। एवमप्यशुभं कर्म न भूतं न भविष्यति ॥१२-३२-१८॥
yadi vā manyase rājan haṭhe lokaṃ pratiṣṭhitam। evam apyaśubhaṃ karma na bhūtaṃ na bhaviṣyati ॥12-32-18॥
[यदि (yadi) - if; वा (vā) - or; मन्स्यसे (manyase) - you think; राजन् (rājan) - O king; हठे (haṭhe) - by obstinacy; लोकं (lokaṃ) - world; प्रतिष्ठितम् (pratiṣṭhitam) - established; एवम् (evam) - thus; अपि (api) - even; अशुभं (aśubham) - unrighteous; कर्म (karma) - action; न (na) - not; भूतं (bhūtam) - has been; न (na) - not; भविष्यति (bhaviṣyati) - will be;]
(If or you think O king by obstinacy the world is established, thus even unrighteous action not has been not will be.)
O king, if you think by obstinacy that the world is established thus, even then, unrighteous action has not been and will not be.
अथाभिपत्तिर्लोकस्य कर्तव्या शुभपापयोः। अभिपन्नतमं लोके राज्ञामुद्यतदण्डनम् ॥१२-३२-१९॥
athābhipattirlokasya kartavyā śubhapāpayoḥ। abhipannatamaṃ loke rājñāmudyatadaṇḍanam ॥12-32-19॥
[अथ (atha) - now; then; अभिपत्तिः (abhipattiḥ) - approach; attainment; लोकस्य (lokasya) - of the world; कर्तव्या (kartavyā) - to be done; obligatory; शुभपापयोः (śubhapāpayoḥ) - of merit and demerit; of good and evil; अभिपन्नतमम् (abhipannatamam) - most affected; most involved; लोके (loke) - in the world; राज्ञाम् (rājñām) - of kings; उद्यतदण्डनम् (udyatadaṇḍanam) - with raised punishment; impending punishment;]
(Now, the approach of the world regarding what is to be done about merit and demerit; the most affected in the world is the impending punishment by kings.)
Now, the way the world acts regarding good and evil deeds is that the greatest consequence in society is the punishment imposed by kings.
अथापि लोके कर्माणि समावर्तन्त भारत। शुभाशुभफलं चेमे प्राप्नुवन्तीति मे मतिः ॥१२-३२-२०॥
athāpi loke karmāṇi samāvartanta bhārata। śubhāśubhapalaṃ ceme prāpnuvantīti me matiḥ ॥12-32-20॥
[अथ (atha) - now then; अपि (api) - also; लोके (loke) - in the world; कर्माणि (karmāṇi) - actions; समावर्तन्त (samāvartanta) - revolve; भारत (bhārata) - O Bhārata; शुभ (śubha) - auspicious; अशुभ (aśubha) - inauspicious; फलम् (phalam) - fruit; च (ca) - and; इमे (ime) - these; प्राप्नुवन्ति (prāpnuvanti) - attain; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Now then, also in the world, actions revolve, O Bhārata; and these attain the fruit, auspicious and inauspicious, thus is my opinion.)
O Bhārata, in this world, actions continue to revolve; it is my opinion that these attain both auspicious and inauspicious results.
एवं सत्यं शुभादेशं कर्मणस्तत्फलं ध्रुवम्। त्यज तद्राजशार्दूल मैवं शोके मनः कृथाः ॥१२-३२-२१॥
evaṃ satyaṃ śubhādeśaṃ karmaṇas tatphalaṃ dhruvam। tyaja tadrājaśārdūla maivaṃ śoke manaḥ kṛthāḥ ॥12-32-21॥
[एवं (evaṃ) - thus; सत्यं (satyaṃ) - truth; शुभादेशं (śubhādeśaṃ) - auspicious-instruction; कर्मणः (karmaṇaḥ) - of action; तत् (tat) - that; फलम् (phalam) - fruit; ध्रुवम् (dhruvam) - certain; त्यज (tyaja) - abandon; तत् (tat) - that; राजशार्दूल (rājaśārdūla) - O tiger among kings; मा (mā) - do not; एवं (evaṃ) - thus; शोके (śoke) - in grief; मनः (manaḥ) - mind; कृथाः (kṛthāḥ) - make;]
(Thus, truth, auspicious-instruction, of action, that fruit, certain. Abandon that, O tiger among kings, do not thus in grief make your mind.)
Thus, O tiger among kings, it is certain that the fruit of auspicious instruction and action is true. Abandon that (grief); do not let your mind be thus in sorrow.
स्वधर्मे वर्तमानस्य सापवादेऽपि भारत। एवमात्मपरित्यागस्तव राजन्न शोभनः ॥१२-३२-२२॥
svadharme vartamānasya sāpapāde'pi bhārata। evamātmaparityāgastava rājanna śobhanaḥ ॥12-32-22॥
[स्वधर्मे (svadharme) - in one's own duty; वर्तमानस्य (vartamānasya) - of one abiding; सापवादेऽपि (sāpapāde'pi) - even with reproach; भारत (bhārata) - O Bhārata; एवम् (evam) - thus; आत्मपरित्यागः (ātmaparityāgaḥ) - abandonment of self; तव (tava) - your; राजन् (rājan) - O king; न (na) - not; शोभनः (śobhanaḥ) - commendable;]
(In one's own duty, of one abiding, even with reproach, O Bhārata, thus, abandonment of self, your, O king, not commendable.)
O Bhārata, even if there is reproach, for one abiding in one's own duty, thus, abandonment of yourself is not commendable, O king.
विहितानीह कौन्तेय प्रायश्चित्तानि कर्मिणाम्। शरीरवांस्तानि कुर्यादशरीरः पराभवेत् ॥१२-३२-२३॥
vihitāniha kaunteya prāyaścittāni karmaṇām। śarīravāṃstāni kuryādaśarīraḥ parābhavet ॥12-32-23॥
[विहितानि (vihitāni) - prescribed; इह (iha) - here; कौन्तेय (kaunteya) - O son of Kunti; प्रायश्चित्तानि (prāyaścittāni) - expiations; कर्मिणाम् (karmaṇām) - of the doers (of actions); शरीरवान् (śarīravān) - one possessing a body; तानि (tāni) - those; कुर्यात् (kuryāt) - should perform; अशरीरः (aśarīraḥ) - one without a body; पराभवेत् (parābhavet) - would be defeated;]
(Here, O son of Kunti, the expiations prescribed for the doers of actions—those possessing a body should perform them; one without a body would be defeated.)
O son of Kunti, here the expiations prescribed for those who act should be performed by those possessing a body; one without a body would be overcome.
तद्राजञ्जीवमानस्त्वं प्रायश्चित्तं चरिष्यसि। प्रायश्चित्तमकृत्वा तु प्रेत्य तप्तासि भारत ॥१२-३२-२४॥
tad rājan jīva-mānas tvaṃ prāyaścittaṃ cariṣyasi। prāyaścittam akṛtvā tu pretya taptāsi bhārata ॥12-32-24॥
[तत् (tad) - that; राजन् (rājan) - O king; जीवमानः (jīva-mānaḥ) - being alive; त्वम् (tvam) - you; प्रायश्चित्तम् (prāyaścittam) - expiation; चरिष्यसि (cariṣyasi) - you will perform; प्रायश्चित्तम् (prāyaścittam) - expiation; अकृत्वा (akṛtvā) - not having done; तु (tu) - but; प्रेत्य (pretya) - having died; तप्तः (taptāḥ) - tormented; असि (asi) - you are; भारत (bhārata) - O Bhārata;]
(That, O king, being alive, you will perform expiation. Not having done expiation, but having died, you are tormented, O Bhārata.)
O king, while you are alive, you must perform expiation. If you do not do expiation and die, O Bhārata, you will be tormented after death.
