12.123
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.
तात धर्मार्थकामानां श्रोतुमिच्छामि निश्चयम्। लोकयात्रा हि कार्त्स्न्येन त्रिष्वेतेषु प्रतिष्ठिता ॥१२-१२३-१॥
tāta dharmārthakāmānāṃ śrotum icchāmi niścayam। lokayātrā hi kārtsnyena triṣv eteṣu pratiṣṭhitā ॥12-123-1॥
[तात (tāta) - O father; धर्मार्थकामानाम् (dharmārthakāmānām) - of dharma, artha, and kāma; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; निश्चयम् (niścayam) - certainty; लोकयात्रा (lokayātrā) - the course of the world; हि (hi) - indeed; कार्त्स्न्येन (kārtsnyena) - in entirety; त्रिषु (triṣu) - in the three; एतेषु (eteṣu) - in these; प्रतिष्ठिता (pratiṣṭhitā) - is established;]
(O father, I wish to hear with certainty about dharma, artha, and kāma; for the course of the world is indeed established entirely in these three.)
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॥
dharmārthakāmāḥ kiṃ-mūlās trayāṇāṃ prabhavaś ca kaḥ। anyonyaṃ ca anuṣajjante vartante ca pṛthak-pṛthak ॥12-123-2॥
[धर्म (dharma) - righteousness; अर्थ (artha) - wealth; कामाः (kāmāḥ) - desires; किं (kiṃ) - what; मूलाः (mūlāḥ) - roots; त्रयाणां (trayāṇāṃ) - of the three; प्रभवः (prabhavaḥ) - origin; च (ca) - and; कः (kaḥ) - which; अन्योन्यं (anyonyaṃ) - each other; च (ca) - and; अनुषज्जन्ते (anuṣajjante) - adhere; वर्तन्ते (vartante) - exist; च (ca) - and; पृथक् (pṛthak) - separately; पृथक् (pṛthak) - separately;]
(Righteousness, wealth, desires—what are the roots of the three, and what is their origin? Do they adhere to each other and exist separately and separately?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
यदा ते स्युः सुमनसो लोकसंस्थार्थनिश्चये। कालप्रभवसंस्थासु सज्जन्ते च त्रयस्तदा ॥१२-१२३-३॥
yadā te syuḥ sumanaso lokasaṃsthārthaniścaye। kālaprabhavasaṃsthāsu sajjante ca trayastadā ॥12-123-3॥
[यदा (yadā) - when; ते (te) - they; स्युः (syuḥ) - would be; सुमनसः (sumanasaḥ) - of good minds; लोकसंस्थार्थनिश्चये (lokasaṃsthārthaniścaye) - in the determination of the purpose of the establishment of the world; कालप्रभवसंस्थासु (kālaprabhavasaṃsthāsu) - in the establishments arising from time; सज्जन्ते (sajjante) - are engaged; च (ca) - and; त्रयः (trayaḥ) - the three; तदा (tadā) - then;]
(When they would be of good minds in the determination of the purpose of the establishment of the world, and the three are engaged in the establishments arising from time, then.)
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॥
dharmamūlastu deho'rthaḥ kāmo'rthaphalamucyate. saṅkalpamūlāste sarve saṅkalpo viṣayātmakaḥ ॥12-123-4॥
[धर्ममूलः (dharmamūlaḥ) - having dharma as root; तु (tu) - but; देहः (dehaḥ) - body; अर्थः (arthaḥ) - wealth; कामः (kāmaḥ) - desire; अर्थफलम् (arthaphalam) - fruit of wealth; उच्यते (ucyate) - is said; सङ्कल्पमूलाः (saṅkalpamūlāḥ) - having resolve as root; ते (te) - they; सर्वे (sarve) - all; सङ्कल्पः (saṅkalpaḥ) - resolve; विषयात्मकः (viṣayātmakaḥ) - having objects as nature;]
(But the body, wealth, and desire are said to have dharma as their root; all these have resolve as their root, and resolve is of the nature of objects.)
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॥
viṣayāś caiva kārtsnyena sarva āhārasiddhaye। mūlam etat trivargasya nivṛttir mokṣa ucyate॥12-123-5॥
[विषयाः (viṣayāḥ) - objects; (of sense) ; च (ca) - and; एव (eva) - indeed; कार्त्स्न्येन (kārtsnyena) - entirely; सर्व (sarva) - all; आहारसिद्धये (āhārasiddhaye) - for the accomplishment of sustenance; मूलम् (mūlam) - root; एतत् (etat) - this; त्रिवर्गस्य (trivargasya) - of the three aims (dharma, artha, kāma); निवृत्तिः (nivṛttiḥ) - cessation; मोक्षः (mokṣaḥ) - liberation; उच्यते (ucyate) - is said;]
(Objects (of sense) and indeed, entirely, all, for the accomplishment of sustenance; root, this, of the three aims (dharma, artha, kāma); cessation, liberation, is said.)
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॥
dharmaḥ śarīrasaṅguptirdharmārthaṃ cārtha iṣyate। kāmo ratiphalaścātra sarve caite rajasvalāḥ ॥12-123-6॥
[धर्मः (dharmaḥ) - duty; शरीर (śarīra) - body; सङ्गुप्तिः (saṅguptiḥ) - protection; धर्मार्थं (dharmārtham) - for the sake of duty; च (ca) - and; अर्थः (arthaḥ) - purpose; इष्यते (iṣyate) - is desired; कामः (kāmaḥ) - desire; रतिफलः (ratiphalaḥ) - pleasure-result; च (ca) - and; अत्र (atra) - here; सर्वे (sarve) - all; च (ca) - and; एते (ete) - these; रजस्वलाः (rajasvalāḥ) - impelled by passion;]
(Duty is the protection of the body; for the sake of duty, purpose is desired. Desire and the result of pleasure here—all these are impelled by passion.)
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॥
sannikṛṣṭāṃś cared enān na cainān manasā tyajet। vimuktastamasā sarvān dharmādīn kāmana iṣṭhikān ॥12-123-7॥
[सन्निकृष्टान् (sannikṛṣṭān) - those who are near; चरेत् (caret) - should behave; एनान् (enān) - with these; न (na) - not; च (ca) - and; एनान् (enān) - these; मनसा (manasā) - in mind; त्यजेत् (tyajet) - should abandon; विमुक्त (vimukta) - freed; तमसा (tamasā) - from darkness; सर्वान् (sarvān) - all; धर्मादीन् (dharmādīn) - dharmas and others; कामन (kāmana) - desires; इष्टिकान् (iṣṭhikān) - steadfast;]
(One should behave with those who are near, not abandon them in mind; being freed from darkness, (one should) all dharmas and other desires steadfastly.)
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॥
śreṣṭhabuddhis trivargasya yad ayaṃ prāpnuyāt kṣaṇāt | buddhyā budhyed ihārthe na tad ahnā tu nikṛṣṭayā ||12-123-8||
[श्रेष्ठ (śreṣṭha) - excellent; superior; बुद्धिः (buddhiḥ) - intellect; understanding; त्रिवर्गस्य (trivargasya) - of the three aims (dharma, artha, kāma); यत् (yat) - which; अयम् (ayam) - this; प्राप्नुयात् (prāpnuyāt) - might attain; may obtain; क्षणात् (kṣaṇāt) - in a moment; instantly; बुद्ध्या (buddhyā) - by intellect; by understanding; बुध्येत् (budhyet) - should understand; may realize; इह (iha) - here; in this world; अर्थे (arthe) - in the matter; in the purpose; न (na) - not; तत् (tat) - that; अह्ना (ahnā) - by day; in a day; तु (tu) - but; निकृष्टया (nikṛṣṭayā) - by inferior; by lower (intellect);]
(The excellent intellect of the three aims, which this (person) might attain in a moment; by intellect one should understand the matter here, not that (which is attained) by a day with inferior (intellect).)
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॥
apadhyānam-alaḥ dharmo malo'rthasya nigūhanam। sampramodam-alaḥ kāmo bhūyaḥ svaguṇavartitaḥ ॥12-123-9॥
[अपध्यान (apadhyāna) - wrong attention; मलः (malaḥ) - impurity; धर्मः (dharmaḥ) - duty; मलः (malaḥ) - impurity; अर्थस्य (arthasya) - of wealth; निगूहनम् (nigūhanam) - concealment; सम्प्रमोद (sampramoda) - excessive delight; मलः (malaḥ) - impurity; कामः (kāmaḥ) - desire; भूयः (bhūyaḥ) - again; स्वगुणवर्तितः (svaguṇavartitaḥ) - acting according to one's own qualities;]
(Wrong attention is the impurity of duty; concealment is the impurity of wealth. Excessive delight is the impurity of desire; again, acting according to one's own qualities.)
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॥
atrāpy udāharantīmam itihāsaṃ purātanam। kāmandasya ca saṃvādam aṅgāriṣṭhasya ca ubhayoḥ ॥12-123-10॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; कामन्दस्य (kāmandasya) - of Kāmada; च (ca) - and; संवादम् (saṃvādam) - dialogue; अङ्गारिष्ठस्य (aṅgāriṣṭhasya) - of Aṅgāriṣṭha; च (ca) - and; उभयोः (ubhayoḥ) - of both;]
(Here also they cite this ancient history: the dialogue of Kāmada and of Aṅgāriṣṭha, of both.)
Here too, they narrate this ancient story: the conversation between Kāmada and Aṅgāriṣṭha, both.
कामन्दमृषिमासीनमभिवाद्य नराधिपः। अङ्गारिष्ठोऽथ पप्रच्छ कृत्वा समयपर्ययम् ॥१२-१२३-११॥
kāmandam ṛṣim āsīnam abhivādya narādhipaḥ। aṅgāriṣṭho'tha papraccha kṛtvā samayaparyayam ॥12-123-11॥
[कामन्दम् (kāmandam) - Kāmanda (name); ऋषिम् (ṛṣim) - sage; आसीनम् (āsīnam) - seated; अभिवाद्य (abhivādya) - having saluted; नराधिपः (narādhipaḥ) - king; अङ्गारिष्ठः (aṅgāriṣṭhaḥ) - Aṅgāriṣṭha (name); अथ (atha) - then; पप्रच्छ (papraccha) - asked; कृत्वा (kṛtvā) - having done; समयपर्ययम् (samayaparyayam) - the passage of time;]
(Having saluted the sage Kāmanda, the king Aṅgāriṣṭha then asked, having observed the passage of time.)
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॥
yaḥ pāpaṃ kurute rājā kāmamohabalātkṛtaḥ। pratyāsannasya tasyarṣe kiṃ syātpāpapraṇāśanam ॥12-123-12॥
[यः (yaḥ) - who; पापं (pāpaṃ) - sin; कुरुते (kurute) - does; राजा (rājā) - king; काम (kāma) - desire; मोह (moha) - delusion; बलात् (balāt) - by force; कृतः (kṛtaḥ) - done; प्रत्यासन्नस्य (pratyāsannasya) - of one who is near; तस्य (tasya) - his; ऋषे (ṛṣe) - O sage; किं (kiṃ) - what; स्यात् (syāt) - would be; पापप्रणाशनम् (pāpapraṇāśanam) - destruction of sin;]
(Who does sin, the king, compelled by the force of desire and delusion, of one who is near, his, O sage, what would be the destruction of sin?)
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॥
adharmo dharma iti ha yo'jñānād ācared iha। taṃ ca api prathitaṃ loke kathaṃ rājā nivartayet ॥12-123-13॥
[अधर्मः (adharmaḥ) - non-righteousness; धर्मः (dharmaḥ) - righteousness; इति (iti) - thus; ह (ha) - indeed; यः (yaḥ) - who; अज्ञानात् (ajñānāt) - from ignorance; आचरेत् (ācaret) - would act; इह (iha) - here; तम् (tam) - him; च (ca) - and; अपि (api) - also; प्रथितम् (prathitam) - well-known; लोके (loke) - in the world; कथम् (katham) - how; राजा (rājā) - king; निवर्तयेत् (nivartayet) - should restrain;]
(Non-righteousness (as) righteousness thus indeed who from ignorance would act here; him and also well-known in the world how (the) king should restrain?)
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 uvāca॥
[कामन्द (kāmamanda) - Kāmamanda; (proper name); उवाच (uvāca) - said; spoke;]
(Kāmamanda said;)
Kāmamanda said.
यो धर्मार्थौ समुत्सृज्य काममेवानुवर्तते। स धर्मार्थपरित्यागात्प्रज्ञानाशमिहार्छति ॥१२-१२३-१४॥
yo dharmārthau samutsṛjya kāmamevānuvaratate। sa dharmārthaparityāgāt prajñānāśam ihārchati ॥12-123-14॥
[यो (yaḥ) - who; धर्मार्थौ (dharmārthau) - dharma and artha; समुत्सृज्य (samutsṛjya) - having completely abandoned; कामम् (kāmam) - desire; एव (eva) - only; अनुवर्तते (anuvartate) - follows; सः (saḥ) - he; धर्मार्थपरित्यागात् (dharmārthaparityāgāt) - from the abandonment of dharma and artha; प्रज्ञानाशम् (prajñānāśam) - destruction of wisdom; इह (iha) - here; अर्चति (archati) - attains;]
(Who, having completely abandoned dharma and artha, follows only desire, he, from the abandonment of dharma and artha, attains destruction of wisdom here.)
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॥
prajñāpraṇāśako mohas tathā dharmārthanāśakaḥ। tasmān nāstikatā caiva durācāraś ca jāyate ॥12-123-15॥
[प्रज्ञा (prajñā) - wisdom; प्रणाशकः (praṇāśakaḥ) - destroyer; मोहः (mohaḥ) - delusion; तथा (tathā) - likewise; धर्मार्थनाशकः (dharmārthanāśakaḥ) - destroyer of dharma and artha; तस्मात् (tasmāt) - therefore; नास्तिकता (nāstikatā) - atheism; च (ca) - and; एव (eva) - indeed; दुराचारः (durācāraḥ) - bad conduct; च (ca) - and; जायते (jāyate) - arises;]
(Delusion is the destroyer of wisdom and likewise the destroyer of dharma and artha; therefore, atheism and indeed bad conduct arise.)
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॥
durācārān yadā rājā praduṣṭān na niyacchati। tasmād udvijate lokaḥ sarpād veśmagatād iva ॥12-123-16॥
[दुराचारान् (durācārān) - evil-conducted ones; यदा (yadā) - when; राजा (rājā) - king; प्रदुष्टान् (praduṣṭān) - corrupt ones; न (na) - not; नियच्छति (niyacchati) - restrains; तस्मात् (tasmāt) - therefore; उद्विजते (udvijate) - is disturbed; लोकः (lokaḥ) - the people; सर्पात् (sarpāt) - from a serpent; वेश्मगतात् (veśmagatāt) - entered into the house; इव (iva) - like;]
(When the king does not restrain the evil-conducted and corrupt ones, therefore the people are disturbed, like from a serpent that has entered the house.)
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॥
taṃ prajā nānuvartante brāhmaṇā na ca sādhavaḥ। tataḥ saṅkṣayamāpnoti tathā vadhyatvameti ca ॥12-123-17॥
[तं (taṃ) - him; प्रजा (prajā) - subjects; न (na) - not; अनुवर्तन्ते (anuvartante) - follow; ब्राह्मणा (brāhmaṇā) - Brāhmaṇas; न (na) - not; च (ca) - and; साधवः (sādhavaḥ) - the virtuous; ततः (tataḥ) - therefore; सङ्क्षयम् (saṅkṣayam) - destruction; आप्नोति (āpnoti) - attains; तथा (tathā) - thus; वध्यत्वम् (vadhyatvam) - state of being liable to punishment; एति (eti) - reaches; च (ca) - and;]
(Him the subjects do not follow, Brāhmaṇas and the virtuous do not (follow); therefore, he attains destruction, thus reaches the state of being liable to punishment and (so on).)
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॥
apadhvastastvavamato duḥkhaṃ jīvati jīvitam। jīvecca yadapadhvastastacchuddhaṃ maraṇaṃ bhavet॥12-123-18॥
[अपध्वस्तः (apadhvastaḥ) - fallen; degraded; त्व् (tv) - but; indeed; अवमतः (avamataḥ) - despised; disregarded; दुःखं (duḥkham) - suffering; pain; जीवति (jīvati) - lives; जीवितम् (jīvitam) - life; जीवेत् (jīvet) - should live; च (ca) - and; यत् (yat) - which; अपध्वस्तः (apadhvastaḥ) - fallen; degraded; तत् (tat) - that; शुद्धं (śuddham) - pure; मरणं (maraṇam) - death; भवेत् (bhavet) - would be;]
(A fallen, despised person lives a life of suffering. And if the fallen one should live, that pure death would be.)
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॥
atraitad āhur ācāryāḥ pāpasya ca nibarhaṇam। sevitavyā trayī vidyā satkāro brāhmaṇeṣu ca ॥12-123-19॥
[अत्र (atra) - here; एतत् (etat) - this; आहुः (āhuḥ) - (they) have said; आचार्याः (ācāryāḥ) - teachers; पापस्य (pāpasya) - of sin; च (ca) - and; निबर्हणम् (nibarhaṇam) - removal; सेवितव्या (sevitavyā) - to be practiced; त्रयी (trayī) - the threefold (Veda); विद्या (vidyā) - knowledge; सत्कारः (satkāraḥ) - respect; ब्राह्मणेषु (brāhmaṇeṣu) - towards Brāhmaṇas; च (ca) - and;]
(Here, this the teachers have said: the removal of sin; to be practiced is the threefold knowledge, and respect towards Brāhmaṇas.)
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॥
mahāmanā bhaveddharme vivahecca mahākule। brāhmaṇāṃścāpi seveta kṣamāyuktānmanasvinaḥ ॥12-123-20॥
[महामना (mahāmanā) - great-minded; भवेत् (bhavet) - should be; धर्मे (dharme) - in righteousness; विवहेत् (vivahet) - should marry; च (ca) - and; महाकुले (mahākule) - in a great family; ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; च (ca) - and; अपि (api) - also; सेवेत (seveta) - should serve; क्षमायुक्तान् (kṣamāyuktān) - endowed with forbearance; मनस्विनः (manasvinaḥ) - wise;]
(Great-minded should be in righteousness, and should marry in a great family; and also should serve Brāhmaṇas endowed with forbearance and wise.)
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॥
japedudakaśīlaḥ syātsumukho nānyadāsthitaḥ। dharmānvitānsampraviśedbahiḥ kṛtvaiva duṣkṛtīn ॥12-123-21॥
[जपेत् (japet) - should recite; उदकशीलः (udakaśīlaḥ) - having purity in water-related conduct; स्यात् (syāt) - should be; सुमुखः (sumukhaḥ) - with a pleasant face; न (na) - not; अन्यत् (anyat) - anything else; आस्थितः (āsthitaḥ) - engaged in; धर्मान्वितान् (dharmānvitān) - those endowed with dharma; सम्प्रविशेत् (sampraviśet) - should enter; बहि: (bahiḥ) - outside; कृत्वा (kṛtvā) - having done; एव (eva) - indeed; दुष्कृतीन् (duṣkṛtīn) - evil-doers;]
(He should recite, being pure in water-conduct, should be pleasant-faced, not engaged in anything else. He should enter those endowed with dharma, having indeed put the evil-doers outside.)
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॥
prasādayen madhurayā vācāpy atha ca karmaṇā। ity asmīti vaden nityaṃ pareṣāṃ kīrtayan guṇān ॥12-123-22॥
[प्रसादयेत् (prasādayet) - should propitiate; (from pra + sāda + ya + et) मधुरया (madhurayā) - with sweet; (instrumental, feminine, from madhura) वाचा (vācā) - speech; (instrumental, feminine, from vāk) अपि (api) - also; अथ (atha) - and then; च (ca) - and; कर्मणा (karmaṇā) - by action; (instrumental, neuter, from karman) इति (iti) - thus; अस्मि (asmi) - I am; इति (iti) - thus; वदेत् (vadet) - should say; नित्यम् (nityam) - always; परेषाम् (pareṣām) - of others; कीर्तयन् (kīrtayan) - praising; गुणान् (guṇān) - qualities; (accusative plural, from guṇa);]
(One should propitiate with sweet speech and also by action; thus, saying "I am thus" always, praising the qualities of others.)
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॥
apāpo hyevam-ācāraḥ kṣipraṃ bahumato bhavet। pāpānyapi ca kṛcchrāṇi śamayennātra saṃśayaḥ ॥12-123-23॥
[अपापः (apāpaḥ) - not-sinful; हि (hi) - indeed; एवम् (evam) - thus; आचारः (ācāraḥ) - conduct; क्षिप्रं (kṣipram) - quickly; बहुमतः (bahumataḥ) - highly esteemed; भवेत् (bhavet) - becomes; पापानि (pāpāni) - sins; अपि (api) - even; च (ca) - and; कृच्छ्राणि (kṛcchrāṇi) - difficulties; शमयेत् (śamayet) - should pacify; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Indeed, such a person of conduct is not sinful; he quickly becomes highly esteemed. He should pacify even sins and difficulties; here, there is no doubt.)
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॥
guravo'pi paraṃ dharmaṃ yadbrūyustattathā kuru। gurūṇāṃ hi prasādāddhi śreyaḥ paramavāpsyasi ॥12-123-24॥
[गुरवः (guravaḥ) - teachers; अपि (api) - even; परम् (param) - supreme; धर्मम् (dharmaṃ) - duty; यत् (yat) - which; ब्रूयुः (brūyuḥ) - they may say; तत् (tat) - that; तथा (tathā) - thus; कुरु (kuru) - do; गुरूणाम् (gurūṇām) - of teachers; हि (hi) - indeed; प्रसादात् (prasādāt) - by favor; हि (hi) - indeed; श्रेयः (śreyaḥ) - highest good; परम् (param) - supreme; अवाप्स्यसि (avāpsyasi) - you will attain;]
(Even if teachers declare the supreme duty, do that accordingly. Indeed, by the favor of teachers, you will attain the supreme highest good.)
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.
