12.123
yudhiṣṭhira uvāca॥
Yudhishthira said.
tāta dharmārthakāmānāṃ śrotum icchāmi niścayam। lokayātrā hi kārtsnyena triṣv eteṣu pratiṣṭhitā ॥12-123-1॥
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.
dharmārthakāmāḥ kiṃ-mūlās trayāṇāṃ prabhavaś ca kaḥ। anyonyaṃ ca anuṣajjante vartante ca pṛthak-pṛthak ॥12-123-2॥
What is the root and origin of righteousness, wealth, and desires? Do they depend on each other, or do they exist independently?
bhīṣma uvāca॥
Bhīṣma said.
yadā te syuḥ sumanaso lokasaṃsthārthaniścaye। kālaprabhavasaṃsthāsu sajjante ca trayastadā ॥12-123-3॥
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.
dharmamūlastu deho'rthaḥ kāmo'rthaphalamucyate. saṅkalpamūlāste sarve saṅkalpo viṣayātmakaḥ ॥12-123-4॥
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.
viṣayāś caiva kārtsnyena sarva āhārasiddhaye। mūlam etat trivargasya nivṛttir mokṣa ucyate॥12-123-5॥
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.
dharmaḥ śarīrasaṅguptirdharmārthaṃ cārtha iṣyate। kāmo ratiphalaścātra sarve caite rajasvalāḥ ॥12-123-6॥
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.
sannikṛṣṭāṃś cared enān na cainān manasā tyajet। vimuktastamasā sarvān dharmādīn kāmana iṣṭhikān ॥12-123-7॥
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.
śreṣṭhabuddhis trivargasya yad ayaṃ prāpnuyāt kṣaṇāt | buddhyā budhyed ihārthe na tad ahnā tu nikṛṣṭayā ||12-123-8||
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.
apadhyānam-alaḥ dharmo malo'rthasya nigūhanam। sampramodam-alaḥ kāmo bhūyaḥ svaguṇavartitaḥ ॥12-123-9॥
Wrong attention taints duty; concealment taints wealth. Excessive delight taints desire; and acting according to one's own nature is its own impurity.
atrāpy udāharantīmam itihāsaṃ purātanam। kāmandasya ca saṃvādam aṅgāriṣṭhasya ca ubhayoḥ ॥12-123-10॥
Here too, they narrate this ancient story: the conversation between Kāmada and Aṅgāriṣṭha, both.
kāmandam ṛṣim āsīnam abhivādya narādhipaḥ। aṅgāriṣṭho'tha papraccha kṛtvā samayaparyayam ॥12-123-11॥
After respectfully greeting the sage Kāmanda, King Aṅgāriṣṭha, having waited for the proper time, asked his question.
yaḥ pāpaṃ kurute rājā kāmamohabalātkṛtaḥ। pratyāsannasya tasyarṣe kiṃ syātpāpapraṇāśanam ॥12-123-12॥
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?
adharmo dharma iti ha yo'jñānād ācared iha। taṃ ca api prathitaṃ loke kathaṃ rājā nivartayet ॥12-123-13॥
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?
kāmamanda uvāca॥
Kāmamanda said.
yo dharmārthau samutsṛjya kāmamevānuvaratate। sa dharmārthaparityāgāt prajñānāśam ihārchati ॥12-123-14॥
He who abandons both dharma and artha and follows only desire, by forsaking dharma and artha, attains the destruction of wisdom here.
prajñāpraṇāśako mohas tathā dharmārthanāśakaḥ। tasmān nāstikatā caiva durācāraś ca jāyate ॥12-123-15॥
Delusion destroys wisdom and also destroys righteousness and prosperity; therefore, atheism and bad conduct arise.
durācārān yadā rājā praduṣṭān na niyacchati। tasmād udvijate lokaḥ sarpād veśmagatād iva ॥12-123-16॥
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.
taṃ prajā nānuvartante brāhmaṇā na ca sādhavaḥ। tataḥ saṅkṣayamāpnoti tathā vadhyatvameti ca ॥12-123-17॥
When the subjects, Brāhmaṇas, and the virtuous do not follow him, he consequently meets with destruction and becomes liable to punishment.
apadhvastastvavamato duḥkhaṃ jīvati jīvitam। jīvecca yadapadhvastastacchuddhaṃ maraṇaṃ bhavet॥12-123-18॥
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.
atraitad āhur ācāryāḥ pāpasya ca nibarhaṇam। sevitavyā trayī vidyā satkāro brāhmaṇeṣu ca ॥12-123-19॥
Here, the teachers have declared: the removal of sin is achieved by practicing the threefold Vedic knowledge and by showing respect to Brāhmaṇas.
mahāmanā bhaveddharme vivahecca mahākule। brāhmaṇāṃścāpi seveta kṣamāyuktānmanasvinaḥ ॥12-123-20॥
One of great mind should act righteously, marry into a noble family, and serve Brāhmaṇas who are patient and wise.
japedudakaśīlaḥ syātsumukho nānyadāsthitaḥ। dharmānvitānsampraviśedbahiḥ kṛtvaiva duṣkṛtīn ॥12-123-21॥
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.
prasādayen madhurayā vācāpy atha ca karmaṇā। ity asmīti vaden nityaṃ pareṣāṃ kīrtayan guṇān ॥12-123-22॥
One should always propitiate others with sweet words and actions, saying "I am thus," and continually praise the virtues of others.
apāpo hyevam-ācāraḥ kṣipraṃ bahumato bhavet। pāpānyapi ca kṛcchrāṇi śamayennātra saṃśayaḥ ॥12-123-23॥
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.
guravo'pi paraṃ dharmaṃ yadbrūyustattathā kuru। gurūṇāṃ hi prasādāddhi śreyaḥ paramavāpsyasi ॥12-123-24॥
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.
