12.123
युधिष्ठिर उवाच॥
Yudhishthira said.
तात धर्मार्थकामानां श्रोतुमिच्छामि निश्चयम्। लोकयात्रा हि कार्त्स्न्येन त्रिष्वेतेषु प्रतिष्ठिता ॥१२-१२३-१॥
O father, I wish to know with certainty about dharma, artha, and kāma, for the entire course of the world is indeed established in these three.
धर्मार्थकामाः किंमूलास्त्रयाणां प्रभवश्च कः। अन्योन्यं चानुषज्जन्ते वर्तन्ते च पृथक्पृथक् ॥१२-१२३-२॥
What is the root and origin of righteousness, wealth, and desires? Do they depend on each other, or do they exist independently?
भीष्म उवाच॥
Bhīṣma said.
यदा ते स्युः सुमनसो लोकसंस्थार्थनिश्चये। कालप्रभवसंस्थासु सज्जन्ते च त्रयस्तदा ॥१२-१२३-३॥
When they are of good intent regarding the determination of the world's establishment, and the three are engaged in the institutions arising from time, then.
धर्ममूलस्तु देहोऽर्थः कामोऽर्थफलमुच्यते। सङ्कल्पमूलास्ते सर्वे सङ्कल्पो विषयात्मकः ॥१२-१२३-४॥
But the body, wealth, and desire are said to be rooted in dharma; all of these are rooted in resolve, and resolve is characterized by objects.
विषयाश्चैव कार्त्स्न्येन सर्व आहारसिद्धये। मूलमेतत्त्रिवर्गस्य निवृत्तिर्मोक्ष उच्यते ॥१२-१२३-५॥
It is said that the cessation of all sense objects, entirely, for the accomplishment of sustenance, is the root of the three aims of life; this cessation is called liberation.
धर्मः शरीरसङ्गुप्तिर्धर्मार्थं चार्थ इष्यते। कामो रतिफलश्चात्र सर्वे चैते रजस्वलाः ॥१२-१२३-६॥
Duty is the protection of the body; purpose is sought for the sake of duty. Desire and the fruits of pleasure—all these here are driven by passion.
सन्निकृष्टांश्चरेदेनान्न चैनान्मनसा त्यजेत्। विमुक्तस्तमसा सर्वान्धर्मादीन्कामनैष्ठिकान् ॥१२-१२३-७॥
One should associate with those who are near and not abandon them even in thought; having become free from ignorance, one should steadfastly uphold all dharmas and other desires.
श्रेष्ठबुद्धिस्त्रिवर्गस्य यदयं प्राप्नुयात्क्षणात्। बुद्ध्या बुध्येदिहार्थे न तदह्ना तु निकृष्टया ॥१२-१२३-८॥
The superior intellect concerning the three aims of life, which one may attain instantly—one should understand the matter here by intellect, not that which is attained in a day by inferior intellect.
अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम्। सम्प्रमोदमलः कामो भूयः स्वगुणवर्तितः ॥१२-१२३-९॥
Wrong attention taints duty; concealment taints wealth. Excessive delight taints desire; and acting according to one's own nature is its own impurity.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। कामन्दस्य च संवादमङ्गारिष्ठस्य चोभयोः ॥१२-१२३-१०॥
Here too, they narrate this ancient story: the conversation between Kāmada and Aṅgāriṣṭha, both.
कामन्दमृषिमासीनमभिवाद्य नराधिपः। अङ्गारिष्ठोऽथ पप्रच्छ कृत्वा समयपर्ययम् ॥१२-१२३-११॥
After respectfully greeting the sage Kāmanda, King Aṅgāriṣṭha, having waited for the proper time, asked his question.
यः पापं कुरुते राजा काममोहबलात्कृतः। प्रत्यासन्नस्य तस्यर्षे किं स्यात्पापप्रणाशनम् ॥१२-१२३-१२॥
O sage, if a king commits sin, compelled by the force of desire and delusion, what would be the means of destruction of his sin when he is near?
अधर्मो धर्म इति ह योऽज्ञानादाचरेदिह। तं चापि प्रथितं लोके कथं राजा निवर्तयेत् ॥१२-१२३-१३॥
If someone, out of ignorance, acts here considering non-righteousness as righteousness, how should the king restrain even such a person who is well-known in the world?
कामन्द उवाच॥
Kāmamanda said.
यो धर्मार्थौ समुत्सृज्य काममेवानुवर्तते। स धर्मार्थपरित्यागात्प्रज्ञानाशमिहार्छति ॥१२-१२३-१४॥
He who abandons both dharma and artha and follows only desire, by forsaking dharma and artha, attains the destruction of wisdom here.
प्रज्ञाप्रणाशको मोहस्तथा धर्मार्थनाशकः। तस्मान्नास्तिकता चैव दुराचारश्च जायते ॥१२-१२३-१५॥
Delusion destroys wisdom and also destroys righteousness and prosperity; therefore, atheism and bad conduct arise.
दुराचारान्यदा राजा प्रदुष्टान्न नियच्छति। तस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव ॥१२-१२३-१६॥
When a king does not restrain those of evil conduct and corruption, the people become disturbed, just as they would be by a serpent that has entered their house.
तं प्रजा नानुवर्तन्ते ब्राह्मणा न च साधवः। ततः सङ्क्षयमाप्नोति तथा वध्यत्वमेति च ॥१२-१२३-१७॥
When the subjects, Brāhmaṇas, and the virtuous do not follow him, he consequently meets with destruction and becomes liable to punishment.
अपध्वस्तस्त्ववमतो दुःखं जीवति जीवितम्। जीवेच्च यदपध्वस्तस्तच्छुद्धं मरणं भवेत् ॥१२-१२३-१८॥
A person who has fallen and is despised lives a life of suffering. For such a fallen one, if he continues to live, pure death would be preferable.
अत्रैतदाहुराचार्याः पापस्य च निबर्हणम्। सेवितव्या त्रयी विद्या सत्कारो ब्राह्मणेषु च ॥१२-१२३-१९॥
Here, the teachers have declared: the removal of sin is achieved by practicing the threefold Vedic knowledge and by showing respect to Brāhmaṇas.
महामना भवेद्धर्मे विवहेच्च महाकुले। ब्राह्मणांश्चापि सेवेत क्षमायुक्तान्मनस्विनः ॥१२-१२३-२०॥
One of great mind should act righteously, marry into a noble family, and serve Brāhmaṇas who are patient and wise.
जपेदुदकशीलः स्यात्सुमुखो नान्यदास्थितः। धर्मान्वितान्सम्प्रविशेद्बहिः कृत्वैव दुष्कृतीन् ॥१२-१२३-२१॥
One should recite with purity in water-related conduct, maintain a pleasant demeanor, and not be engaged in anything else. He should associate only with the virtuous, having excluded the evil-doers.
प्रसादयेन्मधुरय वाचाप्यथ च कर्मणा। इत्यस्मीति वदेन्नित्यं परेषां कीर्तयन्गुणान् ॥१२-१२३-२२॥
One should always propitiate others with sweet words and actions, saying "I am thus," and continually praise the virtues of others.
अपापो ह्येवमाचारः क्षिप्रं बहुमतो भवेत्। पापान्यपि च कृच्छ्राणि शमयेन्नात्र संशयः ॥१२-१२३-२३॥
Indeed, a person who behaves in this manner is free from sin and quickly becomes highly respected. He should overcome even sins and hardships; there is no doubt about this.
गुरवोऽपि परं धर्मं यद्ब्रूयुस्तत्तथा कुरु। गुरूणां हि प्रसादाद्धि श्रेयः परमवाप्स्यसि ॥१२-१२३-२४॥
Do exactly as the teachers declare to be the supreme duty. For by the favor of the teachers, you will surely attain the highest good.
