12.110
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
कथं धर्मे स्थातुमिच्छन्नरो वर्तेत भारत। विद्वञ्जिज्ञासमानाय प्रब्रूहि भरतर्षभ ॥१२-११०-१॥
kathaṃ dharme sthātum icchan naro varteta bhārata। vidvan jijñāsamānāya prabrūhi bharatarṣabha ॥12-110-1॥
[कथं (kathaṃ) - how; धर्मे (dharme) - in dharma; स्थातुम् (sthātum) - to stand; इच्छन् (icchan) - desiring; नरः (naraḥ) - man; वर्तेत (varteta) - should act; भारत (bhārata) - O Bhārata; विद्वन् (vidvan) - O learned one; जिज्ञासमानाय (jijñāsamānāya) - to one who is inquiring; प्रब्रूहि (prabrūhi) - please tell; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(How should a man, desiring to stand in dharma, act, O Bhārata? O learned one, please tell to the one who is inquiring, O best of the Bharatas.)
O Bhārata, how should a man who wishes to uphold dharma act? O learned one, please explain to the inquirer, O best of the Bharatas.
सत्यं चैवानृतं चोभे लोकानावृत्य तिष्ठतः। तयोः किमाचरेद्राजन्पुरुषो धर्मनिश्चितः ॥१२-११०-२॥
satyaṃ caivānṛtaṃ cobhe lokānāvṛtya tiṣṭhataḥ। tayoḥ kimācered rājan puruṣo dharmanischitaḥ ॥12-110-2॥
[सत्यं (satyaṃ) - truth; च (ca) - and; एव (eva) - indeed; अनृतं (anṛtaṃ) - untruth; च (ca) - and; उभे (ubhe) - both; लोकान् (lokān) - worlds; आवृत्य (āvṛtya) - having enveloped; तिष्ठतः (tiṣṭhataḥ) - stand; तयोः (tayoḥ) - of these two; किम् (kim) - what; आचरेत् (ācaret) - should practice; राजन् (rājan) - O king; पुरुषः (puruṣaḥ) - man; धर्मनिश्चितः (dharmanischitaḥ) - one established in dharma;]
(Truth and indeed untruth, both having enveloped the worlds, stand. Of these two, what should a man established in dharma practice, O king?)
Truth and untruth both pervade the worlds. O king, which of these should a man established in dharma follow?
किं स्वित्सत्यं किमनृतं किं स्विद्धर्म्यं सनातनम्। कस्मिन्काले वदेत्सत्यं कस्मिन्कालेऽनृतं वदेत् ॥१२-११०-३॥
kiṁ svitsatyaṁ kimanṛtaṁ kiṁ sviddharmyaṁ sanātanam। kasminkāle vadetsatyaṁ kasminkāle'nṛtaṁ vadet ॥12-110-3॥
[किं (kiṁ) - what; स्वित् (svit) - indeed; सत्यं (satyaṁ) - truth; किम् (kim) - what; अनृतं (anṛtaṁ) - falsehood; किं (kiṁ) - what; स्वित् (svit) - indeed; धर्म्यं (dharmyaṁ) - righteous; सनातनम् (sanātanam) - eternal; कस्मिन् (kasmin) - in which; काले (kāle) - time; वदेत् (vadet) - should speak; सत्यं (satyaṁ) - truth; कस्मिन् (kasmin) - in which; काले (kāle) - time; अनृतं (anṛtaṁ) - falsehood; वदेत् (vadet) - should speak;]
(What indeed is truth, what is falsehood, what indeed is the righteous eternal (principle)? At what time should one speak the truth, at what time should one speak falsehood?)
What is truly truth, what is falsehood, what is the eternal righteous principle? At what time should one speak the truth, and at what time should one speak falsehood?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
सत्यस्य वचनं साधु न सत्याद्विद्यते परम्। यद्भूलोके सुदुर्ज्ञातं तत्ते वक्ष्यामि भारत ॥१२-११०-४॥
satyasya vacanaṃ sādhu na satyād vidyate param। yad bhūloke sudurjñātaṃ tat te vakṣyāmi bhārata ॥12-110-4॥
[सत्यस्य (satyasya) - of truth; वचनं (vacanam) - speech; साधु (sādhu) - good; न (na) - not; सत्यात् (satyāt) - than truth; विद्यते (vidyate) - exists; परम् (param) - higher; यत् (yat) - which; भूलोके (bhūloke) - in the earthly world; सुदुर्ज्ञातं (sudurjñātam) - very difficult to know; तत् (tat) - that; ते (te) - to you; वक्ष्यामि (vakṣyāmi) - I shall speak; भारत (bhārata) - O Bhārata;]
(The speech of truth is good; there is nothing higher than truth. That which is very difficult to know in the earthly world, that I shall speak to you, O Bhārata.)
Speaking the truth is virtuous; nothing surpasses truth. I will tell you, O Bhārata, that which is very difficult to know in this world.
भवेत्सत्यं न वक्तव्यं वक्तव्यमनृतं भवेत्। यत्रानृतं भवेत्सत्यं सत्यं वाप्यनृतं भवेत् ॥१२-११०-५॥
bhavetsatyaṃ na vaktavyaṃ vaktavyamanṛtaṃ bhavet। yatrānṛtaṃ bhavetsatyaṃ satyaṃ vāpyanṛtaṃ bhavet ॥12-110-5॥
[भवेत् (bhavet) - may be; becomes; सत्यं (satyaṃ) - truth; true; न (na) - not; no; वक्तव्यं (vaktavyaṃ) - should be spoken; to be said; वक्तव्यम् (vaktavyam) - should be spoken; to be said; अनृतं (anṛtam) - falsehood; untruth; भवेत् (bhavet) - may be; becomes; यत्र (yatra) - where; in which; अनृतं (anṛtam) - falsehood; untruth; भवेत् (bhavet) - may be; becomes; सत्यं (satyaṃ) - truth; true; सत्यं (satyaṃ) - truth; true; वा (vā) - or; अपि (api) - also; even; अनृतं (anṛtam) - falsehood; untruth; भवेत् (bhavet) - may be; becomes;]
(May it be truth, not to be spoken; may it be to be spoken, untruth. Where untruth may be truth, or even truth may be untruth.)
One should not speak the truth if it is inappropriate; and one may have to speak an untruth if it is appropriate. Where untruth becomes truth, or truth itself becomes untruth.
तादृशे मुह्यते बालो यत्र सत्यमनिष्ठितम्। सत्यानृते विनिश्चित्य ततो भवति धर्मवित् ॥१२-११०-६॥
tādṛśe muhyate bālo yatra satyamaniṣṭhitam। satyānṛte viniścitya tato bhavati dharmavit ॥12-110-6॥
[तादृशे (tādṛśe) - in such a (case); मुह्यते (muhyate) - becomes deluded; बालः (bālaḥ) - child; (here: immature person;) यत्र (yatra) - where; सत्य (satya) - truth; अनिष्ठितम् (aniṣṭhitam) - not established; सत्य (satya) - truth; अनृते (anṛte) - untruth; विनिश्चित्य (viniścitya) - having ascertained; ततः (tataḥ) - then; भवति (bhavati) - becomes; धर्मवित् (dharmavit) - knower of dharma;]
(In such a (case), the child (immature person) becomes deluded where truth is not established. Having ascertained truth and untruth, then he becomes a knower of dharma.)
An immature person is confused in situations where truth is not established. But after discerning truth from untruth, he becomes one who knows dharma.
अप्यनार्योऽकृतप्रज्ञः पुरुषोऽपि सुदारुणः। सुमहत्प्राप्नुयात्पुण्यं बलाकोऽन्धवधादिव ॥१२-११०-७॥
apyanāryo'kṛtaprajñaḥ puruṣo'pi sudāruṇaḥ। sumahatprāpnuyātpuṇyaṃ balāko'ndhavadhādiva ॥12-110-7॥
[अपि (api) - even; अनार्यः (anāryaḥ) - ignoble; अकृतप्रज्ञः (akṛtaprajñaḥ) - without developed wisdom; पुरुषः (puruṣaḥ) - man; अपि (api) - even; सुदारुणः (sudāruṇaḥ) - very cruel; सुमहत् (sumahat) - very great; प्राप्नुयात् (prāpnuyāt) - may obtain; पुण्यम् (puṇyam) - merit; बलाकः (balākaḥ) - crane; अन्धवधात् (andhavadhāt) - from killing the blind; इव (iva) - like;]
(Even an ignoble, undiscerning, very cruel man may obtain very great merit, like a crane from killing the blind.)
Even a base, undiscerning, and very cruel man may sometimes gain great merit, just as a crane does by killing the blind.
किमाश्चर्यं च यन्मूढो धर्मकामोऽप्यधर्मवित्। सुमहत्प्राप्नुयात्पापं गङ्गायामिव कौशिकः ॥१२-११०-८॥
kim-āścaryaṃ ca yan-mūḍhaḥ dharma-kāmaḥ api adharma-vit। su-mahat prāpnuyāt pāpam gaṅgāyām iva kauśikaḥ ॥12-110-8॥
[किम् (kim) - what; आश्चर्यं (āścaryam) - wonder; च (ca) - and; यत् (yat) - that; मूढः (mūḍhaḥ) - deluded; धर्मकामः (dharma-kāmaḥ) - desiring righteousness; अपि (api) - even; अधर्मवित् (adharma-vit) - knower of unrighteousness; सुमहत् (su-mahat) - very great; प्राप्नुयात् (prāpnuyāt) - may obtain; पापं (pāpam) - sin; गङ्गायाम् (gaṅgāyām) - in the Ganga; इव (iva) - like; कौशिकः (kauśikaḥ) - the sage Kauśika;]
(What wonder is there that a deluded one, even though desiring righteousness but knowing unrighteousness, may obtain very great sin, like Kauśika in the Ganga?)
It is not surprising that a deluded person, even if he desires righteousness but knows only unrighteousness, may incur great sin, just as the sage Kauśika did in the Ganga.
तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्वचः। दुष्करः प्रतिसङ्ख्यातुं तर्केणात्र व्यवस्यति ॥१२-११०-९॥
tādṛśo' yam anupraśno yatra dharmaḥ sudurvacaḥ। duṣkaraḥ pratisaṅkhyātuṃ tarkeṇātra vyavasyati ॥12-110-9॥
[तादृशः (tādṛśaḥ) - such; of that kind; अयम् (ayam) - this; अनुप्रश्नः (anupraśnaḥ) - subsequent question; यत्र (yatra) - where; धर्मः (dharmaḥ) - dharma; righteousness; law; सुदुर्वचः (sudurvacaḥ) - very difficult to express; दुष्करः (duṣkaraḥ) - difficult to accomplish; प्रतिसङ्ख्यातुम् (pratisaṅkhyātum) - to enumerate; to analyze; तर्केण (tarkeṇa) - by reasoning; अत्र (atra) - here; व्यवस्यति (vyavasyati) - determines; ascertains;]
(Such is this subsequent question where dharma is very difficult to express; it is difficult to enumerate, here one determines by reasoning.)
This is such a subsequent question, where dharma is very hard to express; it is difficult to enumerate, and here one must determine it by reasoning.
प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम्। यत्स्यादहिंसासंयुक्तं स धर्म इति निश्चयः ॥१२-११०-१०॥
prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam। yatsyādahiṃsāsaṃyuktaṃ sa dharma iti niścayaḥ ॥12-110-10॥
[प्रभावार्थाय (prabhāvārthāya) - for the purpose of influence; भूतानाम् (bhūtānām) - of beings; धर्मप्रवचनम् (dharmapravacanam) - teaching of dharma; कृतम् (kṛtam) - has been done; यत् (yat) - which; स्यात् (syāt) - may be; अहिंसा (ahiṃsā) - non-violence; संयुक्तम् (saṃyuktam) - joined with; सः (saḥ) - that; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; निश्चयः (niścayaḥ) - decision;]
(For the purpose of influence, the teaching of dharma has been done for beings. That which may be joined with non-violence, that is dharma—thus is the decision.)
The teaching of dharma has been given for the benefit of all beings. Whatever is united with non-violence, that alone is truly dharma—this is the settled conclusion.
धारणाद्धर्म इत्याहुर्धर्मेण विधृताः प्रजाः। यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥१२-११०-११॥
dhāraṇāddharma ity āhur dharmeṇa vidhṛtāḥ prajāḥ। yat syād dhāraṇa-saṃyuktaṃ sa dharma iti niścayaḥ ॥12-110-11॥
[धारणात् (dhāraṇāt) - from sustaining; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; आहुः (āhuḥ) - they say; धर्मेण (dharmeṇa) - by dharma; विधृताः (vidhṛtāḥ) - supported; प्रजाः (prajāḥ) - creatures; यत् (yat) - that which; स्यात् (syāt) - may be; धारण (dhāraṇa) - sustaining; संयुक्तम् (saṃyuktam) - joined with; सः (saḥ) - that; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty;]
(From sustaining, dharma thus (is) said; by dharma creatures are supported. That which may be joined with sustaining, that is certainly dharma.)
They say that dharma is derived from sustaining; by dharma, creatures are supported. Whatever is associated with sustaining, that certainly is dharma.
श्रुतिधर्म इति ह्येके नेत्याहुरपरे जनाः। न तु तत्प्रत्यसूयामो न हि सर्वं विधीयते ॥१२-११०-१२॥
śrutidharma iti hy eke nety āhur apare janāḥ। na tu tatpratyasūyāmo na hi sarvaṃ vidhīyate ॥12-110-12॥
[श्रुतिधर्म (śrutidharma) - śruti (Veda) - dharma; इति (iti) - thus; हि (hi) - indeed; एके (eke) - some; न (na) - not; इति (iti) - thus; आहुः (āhuḥ) - say; अपरे (apare) - others; जनाः (janāḥ) - people; न (na) - not; तु (tu) - but; तत् (tat) - that; प्रत्यसूयामः (pratyasūyāmaḥ) - we find fault; न (na) - not; हि (hi) - indeed; सर्वम् (sarvam) - all; विधीयते (vidhīyate) - is prescribed;]
(śruti-dharma thus indeed some not thus say others people; not but that we find fault; not indeed all is prescribed.)
Some people say, 'śruti is dharma,' while others say, 'not so.' But we do not find fault with that, for not everything is prescribed.
येऽन्यायेन जिहीर्षन्तो धनमिच्छन्ति कर्हिचित्। तेभ्यस्तन्न तदाख्येयं स धर्म इति निश्चयः ॥१२-११०-१३॥
ye' anyāyena jihīrṣanto dhanam icchanti karhicit। tebhyaḥ tan na tad ākhyeyaṃ sa dharma iti niścayaḥ ॥12-110-13॥
[ये (ye) - who; अन्यायेन (anyāyena) - by injustice; जिहीर्षन्तः (jihīrṣantaḥ) - desiring to take away; धनम् (dhanam) - wealth; इच्छन्ति (icchanti) - desire; कर्हिचित् (karhicit) - at any time; तेभ्यः (tebhyaḥ) - from them; तत् (tat) - that; न (na) - not; तत् (tat) - that; आख्येयम् (ākhyeyam) - should be told; सः (saḥ) - that; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; निश्चयः (niścayaḥ) - decision;]
(Who by injustice desiring to take away wealth desire at any time, from them that not that should be told, that is dharma, thus (is the) decision.)
It is decided that dharma is not to be revealed to those who, at any time, desire to take away wealth unjustly.
अकूजनेन चेन्मोक्षो नात्र कूजेत्कथञ्चन। अवश्यं कूजितव्यं वा शङ्केरन्वाप्यकूजनात् ॥१२-११०-१४॥
akūjanena cenmokṣo nātra kūjetkathañcana। avaśyaṃ kūjitavyaṃ vā śaṅkeranvāpyakūjanāt ॥12-110-14॥
[अकूजनेन (akūjanena) - by not uttering; by not making a sound; चेत् (cet) - if; मोक्षः (mokṣaḥ) - liberation; release; न (na) - not; अत्र (atra) - here; कूजेत् (kūjet) - should utter; should make a sound; कथञ्चन (kathaṃcana) - in any way; at all; अवश्यं (avaśyam) - certainly; necessarily; कूजितव्यम् (kūjitavyam) - must be uttered; must be sounded; वा (vā) - or; शङ्केत् (śaṅket) - should suspect; should doubt; अन्वापि (anvāpi) - even after; even following; अकूजनात् (akūjanāt) - from not uttering; from not making a sound;]
(If liberation is by not uttering, then here one should not utter at all. Or, certainly, it must be uttered, or one should suspect even after not uttering.)
If liberation were attained by silence, then one should never utter a sound here. But certainly, one must utter, or else one should suspect even after not uttering.
श्रेयस्तत्रानृतं वक्तुं सत्यादिति विचारितम्। यः पापैः सह सम्बन्धान्मुच्यते शपथादिति ॥१२-११०-१५॥
śreyastatrānṛtaṃ vaktuṃ satyāditi vicāritam। yaḥ pāpaiḥ saha sambandhān mucyate śapathāditi ॥12-110-15॥
[श्रेयः (śreyaḥ) - better; तत्र (tatra) - there; अनृतं (anṛtam) - falsehood; वक्तुं (vaktum) - to speak; सत्यात् (satyāt) - than truth; इति (iti) - thus; विचारितम् (vicāritam) - has been considered; यः (yaḥ) - who; पापैः (pāpaiḥ) - from sins; सह (saha) - together with; सम्बन्धात् (sambandhāt) - from connection; मुच्यते (mucyate) - is released; शपथात् (śapathāt) - by oath; इति (iti) - thus;]
(There, it has been considered that to speak falsehood is better than truth—thus. He who is released from connection with sins by oath—thus.)
It has been considered there that, in certain cases, speaking falsehood is better than truth, if by oath one is released from connection with sins.
न च तेभ्यो धनं देयं शक्ये सति कथञ्चन। पापेभ्यो हि धनं दत्तं दातारमपि पीडयेत् ॥१२-११०-१६॥
na ca tebhyo dhanaṃ deyaṃ śakye sati kathañcana। pāpebhyo hi dhanaṃ dattaṃ dātāram api pīḍayet ॥12-110-16॥
[न (na) - not; च (ca) - and; तेभ्यः (tebhyaḥ) - to those; (to them;) धनम् (dhanam) - wealth; देयम् (deyam) - should be given; शक्ये (śakye) - when possible; सति (sati) - being; कथञ्चन (kathaṃcana) - in any way; पापेभ्यः (pāpebhyaḥ) - to the wicked; हि (hi) - indeed; धनम् (dhanam) - wealth; दत्तम् (dattam) - given; दाता (dātāram) - the giver; अपि (api) - also; पीडयेत् (pīḍayet) - would afflict;]
(And wealth should not be given to those, even if possible in any way, for indeed, wealth given to the wicked would also afflict the giver.)
Wealth should never be given to the wicked, even if possible, for giving wealth to the wicked will also bring harm to the giver.
स्वशरीरोपरोधेन वरमादातुमिच्छतः। सत्यसम्प्रतिपत्त्यर्थं ये ब्रूयुः साक्षिणः क्वचित् ॥ अनुक्त्वा तत्र तद्वाच्यं सर्वे तेऽनृतवादिनः ॥१२-११०-१७॥
svaśarīroparodhena varam ādātum icchataḥ। satyasampratipattayarthaṃ ye brūyuḥ sākṣiṇaḥ kvacit॥ anuktvā tatra tadvācyaṃ sarve te'nṛtavādinaḥ॥12-110-17॥
[स्व (sva) - own; शरीर (śarīra) - body; उपरोधेन (uparodhena) - by restraint; वरम् (varam) - boon; आदातुम् (ādātum) - to take; इच्छतः (icchataḥ) - desiring; सत्य (satya) - truth; सम्प्रतिपत्त्यर्थम् (sampratipattayartham) - for the purpose of confirmation; ये (ye) - who; ब्रूयुः (brūyuḥ) - would say; साक्षिणः (sākṣiṇaḥ) - witnesses; क्वचित् (kvacit) - at any time; अनुक्त्वा (anuktvā) - without saying; तत्र (tatra) - there; तत् (tat) - that; वाच्यम् (vācyam) - what is to be said; सर्वे (sarve) - all; ते (te) - they; अनृतवादिनः (anṛtavādinaḥ) - speakers of untruth;]
(Desiring to obtain a boon by restraining one's own body, those witnesses who, for the purpose of confirmation of truth, would say (something) at any time—if, without saying there what is to be said, all of them are speakers of untruth.)
If someone, desiring to obtain a boon by restraining his own body, has witnesses who are to speak for the sake of confirming the truth, but if all those witnesses do not say what should be said there, then all of them are speakers of untruth.
प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत्। अर्थस्य रक्षणार्थाय परेषां धर्मकारणात् ॥ परेषां धर्ममाकाङ्क्षन्नीचः स्याद्धर्मभिक्षुकः ॥१२-११०-१८॥
prāṇātyaye vivāhe ca vaktavyamanṛtaṃ bhavet। arthasya rakṣaṇārthāya pareṣāṃ dharmakāraṇāt ॥ pareṣāṃ dharmamākāṅkṣannīcaḥ syāddharmabhikṣukaḥ ॥12-110-18॥
[प्राणात्यये (prāṇātyaye) - in danger to life; विवाहे (vivāhe) - in marriage; च (ca) - and; वक्तव्यम् (vaktavyam) - should be spoken; अनृतम् (anṛtam) - untruth; भवेत् (bhavet) - may be; अर्थस्य (arthasya) - of wealth; रक्षणार्थाय (rakṣaṇārthāya) - for the purpose of protection; परेषाम् (pareṣām) - of others; धर्मकारणात् (dharmakāraṇāt) - for the sake of dharma; परेषाम् (pareṣām) - of others; धर्मम् (dharmam) - dharma; आकाङ्क्षन् (ākāṅkṣan) - desiring; नीचः (nīcaḥ) - a low person; स्यात् (syāt) - may be; धर्मभिक्षुकः (dharmabhikṣukaḥ) - beggar for dharma;]
(In danger to life, in marriage, and for the purpose of protection of wealth, for the sake of dharma of others, untruth may be spoken. Desiring the dharma of others, one may be a low person, a beggar for dharma.)
Untruth may be spoken in situations of danger to life, in marriage, for the protection of wealth, or for the sake of others' dharma. One who desires the dharma of others becomes a low person, a beggar for dharma.
प्रतिश्रुत्य तु दातव्यं श्वःकार्यस्तु बलात्कृतः। यः कश्चिद्धर्मसमयात्प्रच्युतोऽधर्ममास्थितः ॥१२-११०-१९॥
pratiśrutya tu dātavyaṃ śvaḥkāryastu balātkṛtaḥ। yaḥ kaścid dharmasamayāt pracyuto'dharmamāsthitaḥ ॥12-110-19॥
[प्रतिश्रुत्य (pratiśrutya) - having promised; तु (tu) - but; दातव्यं (dātavyam) - ought to be given; श्वःकार्यः (śvaḥkāryaḥ) - to be done tomorrow; तु (tu) - but; बलात्कृतः (balātkṛtaḥ) - forced; यः (yaḥ) - who; कश्चित् (kaścit) - anyone; धर्मसमयात् (dharmasamayāt) - from the agreement of dharma; प्रच्युतः (pracyutaḥ) - fallen; अधर्मम् (adharmam) - unrighteousness; आस्थितः (āsthitaḥ) - resorted to;]
(Having promised, what ought to be given, but what is to be done tomorrow is forced. Whoever, having fallen from the agreement of dharma, resorts to unrighteousness.)
If one has promised, one must give; but what is to be done tomorrow is done by force. Whoever deviates from the agreement of dharma and resorts to unrighteousness.
शठः स्वधर्ममुत्सृज्य तमिच्छेदुपजीवितुम्। सर्वोपायैर्निहन्तव्यः पापो निकृतिजीवनः ॥१२-११०-२०॥
śaṭhaḥ svadharmam utsṛjya tam icched upajīvitum। sarvopāyair nihantavyaḥ pāpo nikṛtijīvanaḥ ॥12-110-20॥
[शठः (śaṭhaḥ) - deceitful person; स्वधर्मम् (svadharmam) - one's own duty; उत्सृज्य (utsṛjya) - having abandoned; तम् (tam) - him; इच्छेत् (icchet) - should wish; उपजीवितुम् (upajīvitum) - to live by (means of); सर्वोपायैः (sarvopāyaiḥ) - by all means; निहन्तव्यः (nihantavyaḥ) - should be destroyed; पापः (pāpaḥ) - wicked person; निकृति-जीवनः (nikṛti-jīvanaḥ) - one who lives by deceit;]
(A deceitful person, having abandoned his own duty, should wish to live by him; a wicked person who lives by deceit should be destroyed by all means.)
A deceitful person who abandons his own duty and seeks to live by deceiving others should be destroyed by all possible means; a wicked person who lives by deceit deserves no mercy.
धनमित्येव पापानां सर्वेषामिह निश्चयः। येऽविषह्या ह्यसम्भोज्या निकृत्या पतनं गताः ॥१२-११०-२१॥
dhanamityeva pāpānāṃ sarveṣāmiha niścayaḥ। ye'viṣahyā hyasambhojyā nikṛtyā patanaṃ gatāḥ ॥12-110-21॥
[धनम् (dhanam) - wealth; इति (iti) - thus; एव (eva) - indeed; पापानाम् (pāpānām) - of the wicked; सर्वेषाम् (sarveṣām) - of all; इह (iha) - here; निश्चयः (niścayaḥ) - certainty; ये (ye) - those who; अविषह्याः (aviṣahyāḥ) - unbearable; हि (hi) - indeed; असम्भोज्याः (asambhojyāḥ) - not to be enjoyed together; निकृत्या (nikṛtyā) - by deceit; पतनम् (patanam) - fall; गताः (gatāḥ) - have gone;]
(Wealth, thus indeed, is the certainty here for all the wicked. Those who are unbearable, indeed not to be enjoyed together, by deceit have gone to a fall.)
For all the wicked, wealth alone is their only certainty here. Those who are unbearable and cannot be enjoyed together, through deceit, have fallen.
च्युता देवमनुष्येभ्यो यथा प्रेतास्तथैव ते। धनादानाद्दुःखतरं जीविताद्विप्रयोजनम् ॥१२-११०-२२॥
chyutā devamanuṣyebhyo yathā pretāstathaiva te। dhanādānādduḥkhataraṃ jīvitādviprayojanam ॥12-110-22॥
[च्युता (chyutā) - fallen; देव (deva) - from gods; मनुष्येभ्यः (manuṣyebhyaḥ) - from men; यथा (yathā) - just as; प्रेताः (pretāḥ) - departed spirits; तथैव (tathaiva) - in the same way; ते (te) - they; धनादानात् (dhanādānāt) - from the giving of wealth; दुःखतरम् (duḥkhataraṃ) - more painful; जीवितात् (jīvitāt) - than life; विप्रयोजनम् (viprayojanam) - separation;]
(Fallen from gods and men, just as departed spirits, so are they. More painful than the giving up of wealth is separation from life.)
Those who have fallen from the company of gods and men are like departed spirits. For them, separation from life is even more painful than giving up wealth.
अयं वो रोचतां धर्म इति वाच्यः प्रयत्नतः। न कश्चिदस्ति पापानां धर्म इत्येष निश्चयः ॥१२-११०-२३॥
ayaṃ vo rocatāṃ dharma iti vāchyaḥ prayatnataḥ। na kaścid asti pāpānāṃ dharma ity eṣa niścayaḥ ॥12-110-23॥
[अयं (ayaṃ) - this; वः (vo) - to you (plural); रोचताम् (rocatām) - may be pleasing; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; वाच्यः (vāchyaḥ) - should be said; प्रयत्नतः (prayatnataḥ) - with effort; न (na) - not; कश्चित् (kaścit) - anyone; अस्ति (asti) - is; पापानाम् (pāpānām) - of the wicked; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; एषः (eṣaḥ) - this; निश्चयः (niścayaḥ) - certainty;]
(This should be said to you with effort: "May dharma be pleasing." There is no dharma among the wicked; this is the certainty.)
One should diligently say to you: "Let dharma be pleasing." There is certainly no dharma among the wicked; this is the established truth.
तथागतं च यो हन्यान्नासौ पापेन लिप्यते। स्वकर्मणा हतं हन्ति हत एव स हन्यते ॥ तेषु यः समयं कश्चित्कुर्वीत हतबुद्धिषु ॥१२-११०-२४॥
tathāgataṃ ca yo hanyānnāsau pāpena lipyate। svakarmaṇā hataṃ hanti hata eva sa hanyate ॥ teṣu yaḥ samayaṃ kaścit kurvīta hatabuddhiṣu ॥12-110-24॥
[तथागतं (tathāgatam) - one who has thus gone; (i.e., an enlightened one;) च (ca) - and; यः (yaḥ) - who; हन्यात् (hanyāt) - would kill; न (na) - not; असौ (asau) - he; पापेन (pāpena) - by sin; लिप्यते (lipyate) - is tainted; स्वकर्मणा (svakarmaṇā) - by his own action; हतं (hataṃ) - the slain; हन्ति (hanti) - kills; हत (hata) - slain; एव (eva) - indeed; सः (saḥ) - he; हन्यते (hanyate) - is killed; तेषु (teṣu) - among them; यः (yaḥ) - who; समयं (samayaṃ) - agreement; कश्चित् (kaścit) - anyone; कुर्वीत (kurvīta) - would make; हतबुद्धिषु (hatabuddhiṣu) - among those whose intellect is destroyed;]
(And one who would kill a tathāgata is not tainted by sin. By his own action, he kills the slain; indeed, he himself is killed. Among them, whoever would make an agreement among those whose intellect is destroyed.)
One who kills a tathāgata is not stained by sin. By his own actions, he kills only the already slain; he himself is killed. Among such people, whoever makes an agreement does so among those whose intellect is destroyed.
यथा काकश्च गृध्रश्च तथैवोपधिजीविनः। ऊर्ध्वं देहविमोक्षान्ते भवन्त्येतासु योनिषु ॥१२-११०-२५॥
yathā kākaś ca gṛdhraś ca tathaivopadhijīvinaḥ। ūrdhvaṃ dehavimokṣānte bhavantyetāsu yoniṣu॥12-110-25॥
[यथा (yathā) - just as; काकः (kākaḥ) - crow; च (ca) - and; गृध्रः (gṛdhraḥ) - vulture; च (ca) - and; तथैव (tathaiva) - in the same way; उपधिजीविनः (upadhijīvinaḥ) - those who live by deceit; ऊर्ध्वम् (ūrdhvam) - after; देहविमोक्षान्ते (dehavimokṣānte) - at the end of the release from the body; भवन्ति (bhavanti) - become; एतासु (etāsu) - in these; योनिषु (yoniṣu) - births (species);]
(Just as the crow and the vulture, so too those who live by deceit, after the end of the release from the body, become (are born) in these births (species).)
Just as crows and vultures, so too those who live by deceit, after death, are born in these species.
यस्मिन्यथा वर्तते यो मनुष्य; स्तस्मिंस्तथा वर्तितव्यं स धर्मः। मायाचारो मायया वर्तितव्यः; साध्वाचारः साधुना प्रत्युदेयः ॥१२-११०-२६॥
yasmin yathā vartate yo manuṣyaḥ; tasmin tathā vartitavyaṃ sa dharmaḥ। māyācāro māyayā vartitavyaḥ; sādhvācāraḥ sādhuṇā pratyudeyaḥ ॥12-110-26॥
[यस्मिन् (yasmin) - in whom; यथा (yathā) - as; वर्तते (vartate) - behaves; यः (yaḥ) - who; मनुष्यः (manuṣyaḥ) - man; तस्मिन् (tasmin) - towards him; तथा (tathā) - in that manner; वर्तितव्यम् (vartitavyam) - should behave; सः (saḥ) - that; धर्मः (dharmaḥ) - is dharma; मायाचारः (māyācāraḥ) - one who acts deceitfully; मायया (māyayā) - with deceit; वर्तितव्यः (vartitavyaḥ) - should be dealt; साध्वाचारः (sādhvācāraḥ) - one who acts virtuously; साधुना (sādhuṇā) - by the virtuous; प्रत्युदेयः (pratyudeyaḥ) - should be reciprocated;]
(In whom as behaves who man; towards him in that manner should behave, that is dharma. One who acts deceitfully with deceit should be dealt; one who acts virtuously by the virtuous should be reciprocated.)
One should behave towards a person in the same manner as that person behaves; that is dharma. A deceitful person should be dealt with deceit, and a virtuous person should be reciprocated by the virtuous.
