12.128
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
मित्रैः प्रहीयमाणस्य बह्वमित्रस्य का गतिः। राज्ञः सङ्क्षीणकोशस्य बलहीनस्य भारत ॥१२-१२८-१॥
O Bhārata, what path remains for a king who is abandoned by friends, surrounded by many enemies, whose treasury is depleted and who is weak in strength?
दुष्टामात्यसहायस्य स्रुतमन्त्रस्य सर्वतः। राज्यात्प्रच्यवमानस्य गतिमन्यामपश्यतः ॥१२-१२८-२॥
One who has a corrupt minister and helper, whose secrets are known everywhere, and who is being displaced from his kingdom, sees no other way.
परचक्राभियातस्य दुर्बलस्य बलीयसा। असंविहितराष्ट्रस्य देशकालावजानतः ॥१२-१२८-३॥
When the weak, attacked by a stronger enemy force, and the unorganized kingdom disregards place and time.
अप्राप्यं च भवेत्सान्त्वं भेदो वाप्यतिपीडनात्। जीवितं चार्थहेतोर्वा तत्र किं सुकृतं भवेत् ॥१२-१२८-४॥
If something is not attainable by conciliation, division, or even by excessive oppression; or if life or wealth is at stake, then what good deed can there be in such a situation?
भीष्म उवाच॥
Bhīṣma said.
गुह्यं मा धर्ममप्राक्षीरतीव भरतर्षभ। अपृष्टो नोत्सहे वक्तुं धर्ममेनं युधिष्ठिर ॥१२-१२८-५॥
O bull among the Bharatas, you have exceedingly asked me about the secret dharma. If not asked, I am not able to speak of this dharma, Yudhishthira.
धर्मो ह्यणीयान्वचनाद्बुद्धेश्च भरतर्षभ। श्रुत्वोपास्य सदाचारैः साधुर्भवति स क्वचित् ॥१२-१२८-६॥
O best of the Bharatas, righteousness is indeed subtler than speech and intellect. One who, having heard and worshipped it, follows good conduct, becomes a virtuous person at all times.
कर्मणा बुद्धिपूर्वेण भवत्याढ्यो न वा पुनः। तादृशोऽयमनुप्रश्नः स व्यवस्यस्त्वया धिया ॥१२-१२८-७॥
Whether one becomes wealthy or not is determined by action preceded by intelligence; this is the kind of question you have resolved with your intellect.
उपायं धर्मबहुलं यात्रार्थं शृणु भारत। नाहमेतादृशं धर्मं बुभूषे धर्मकारणात् ॥ दुःखादान इहाढ्येषु स्यात्तु पश्चात्क्षमो मतः ॥१२-१२८-८॥
Listen, O Bhārata, to a means abundant in dharma for the purpose of the journey. I do not desire such a dharma for the sake of dharma. Here, among the wealthy, giving sorrow may occur, but afterwards, forgiveness is considered.
अनुगम्य गतीनां च सर्वासामेव निश्चयम्। यथा यथा हि पुरुषो नित्यं शास्त्रमवेक्षते ॥ तथा तथा विजानाति विज्ञानं चास्य रोचते ॥१२-१२८-९॥
By following and ascertaining all the paths, the more a person constantly studies the scripture, the more he understands, and knowledge becomes pleasing to him.
अविज्ञानादयोगश्च पुरुषस्योपजायते। अविज्ञानादयोगो हि योगो भूतिकरः पुनः ॥१२-१२८-१०॥
Due to lack of knowledge, a person experiences disunion. Indeed, it is from ignorance that disunion arises, while union brings prosperity once again.
अशङ्कमानो वचनमनसूयुरिदं शृणु। राज्ञः कोशक्षयादेव जायते बलसङ्क्षयः ॥१२-१२८-११॥
Listen to this statement without doubt or envy: When a king's treasury is depleted, the loss of power inevitably follows.
कोशं सञ्जनयेद्राजा निर्जलेभ्यो यथा जलम्। कालं प्राप्यानुगृह्णीयादेष धर्मोऽत्र साम्प्रतम् ॥१२-१२८-१२॥
The king should build up his treasury from those without resources just as one draws water from a dry place; when the time is right, he should show them favor. This is the current duty here.
उपायधर्मं प्राप्यैनं पूर्वैराचरितं जनैः। अन्यो धर्मः समर्थानामापत्स्वन्यश्च भारत ॥१२-१२८-१३॥
O Bhārata, having attained the dharma of expediency practiced by the ancients, there is a different dharma for the capable in times of calamity, and yet another.
प्राक्कोशः प्रोच्यते धर्मो बुद्धिर्धर्माद्गरीयसी। धर्मं प्राप्य न्यायवृत्तिमबलीयान्न विन्दति ॥१२-१२८-१४॥
The eastern chamber is called dharma; intellect is considered greater than dharma. Even after attaining dharma, if the weaker does not act justly, he does not obtain its benefit.
यस्माद्धनस्योपपत्तिरेकान्तेन न विद्यते। तस्मादापद्यधर्मोऽपि श्रूयते धर्मलक्षणः ॥१२-१२८-१५॥
Since the absolute origin of wealth is not known, it is said that even in adversity, actions characterized by dharma are recognized as dharma.
अधर्मो जायते यस्मिन्निति वै कवयो विदुः। अनन्तरः क्षत्रियस्य इति वै विचिकित्ससे ॥१२-१२८-१६॥
The sages know that unrighteousness arises in whom; you doubt whether the immediate successor of the Kṣatriya is such a person.
यथास्य धर्मो न ग्लायेन्नेयाच्छत्रुवशं यथा। तत्कर्तव्यमिहेत्याहुर्नात्मानमवसादयेत् ॥१२-१२८-१७॥
It is said that one should act in such a way that one's duty does not weaken and one does not fall under the power of the enemy; one should not let oneself be discouraged.
सन्नात्मा नैव धर्मस्य न परस्य न चात्मनः। सर्वोपायैरुज्जिहीर्षेदात्मानमिति निश्चयः ॥१२-१२८-१८॥
A composed person should not act solely for virtue, for another, or for oneself; rather, it is determined that by all means, one should strive to uplift oneself.
तत्र धर्मविदां तात निश्चयो धर्मनैपुणे। उद्यमो जीवनं क्षत्रे बाहुवीर्यादिति श्रुतिः ॥१२-१२८-१९॥
O dear, among those who know dharma, it is determined that in the skill of dharma, effort is the life of the kṣatriya; it is from the strength of the arms—so declares the scripture.
क्षत्रियो वृत्तिसंरोधे कस्य नादातुमर्हति। अन्यत्र तापसस्वाच्च ब्राह्मणस्वाच्च भारत ॥१२-१२८-२०॥
O Bhārata, when his means of livelihood are obstructed, a Kṣatriya should not take from anyone except from the property of an ascetic or a Brāhmaṇa.
यथा वै ब्राह्मणः सीदन्नयाज्यमपि याजयेत्। अभोज्यान्नानि चाश्नीयात्तथेदं नात्र संशयः ॥१२-१२८-२१॥
Just as a Brāhmaṇa, when in distress, may even cause what is not to be offered in sacrifice to be offered, and may eat foods that are otherwise forbidden, so it is in this case—there is no doubt about it.
पीडितस्य किमद्वारमुत्पथो निधृतस्य वा। अद्वारतः प्रद्रवति यदा भवति पीडितः ॥१२-१२८-२२॥
For the afflicted, what use is a door or even a wrong path, or for the resolute? When one is afflicted, he flees even from a place without a door.
तस्य कोशबलज्यान्या सर्वलोकपराभवः। भैक्षचर्या न विहिता न च विट्शूद्रजीविका ॥१२-१२८-२३॥
For him, apart from treasury, strength, and knowledge, defeat by all people results. The life of alms is not prescribed, nor is livelihood as an actor or śūdra.
स्वधर्मानन्तरा वृत्तिर्यान्याननुपजीवतः। वहतः प्रथमं कल्पमनुकल्पेन जीवनम् ॥१२-१२८-२४॥
The occupation that comes immediately after one's own prescribed duty is that of subsisting on others; for those who bear this, the primary rule is to live according to a secondary code of conduct.
आपद्गतेन धर्माणामन्यायेनोपजीवनम्। अपि ह्येतद्ब्राह्मणेषु दृष्टं वृत्तिपरिक्षये ॥१२-१२८-२५॥
Even among Brāhmaṇas, when livelihood is lost, it has been seen that one who has fallen into distress subsists on dharmas by unjust means.
क्षत्रिये संशयः कः स्यादित्येतन्निश्चितं सदा। आददीत विशिष्टेभ्यो नावसीदेत्कथञ्चन ॥१२-१२८-२६॥
For a kṣatriya, there should never be any doubt—this is always certain. He should take from the distinguished and never falter in any way.
हन्तारं रक्षितारं च प्रजानां क्षत्रियं विदुः। तस्मात्संरक्षता कार्यमादानं क्षत्रबन्धुना ॥१२-१२८-२७॥
The Kṣatriya is recognized as both the slayer and protector of the people; therefore, the collection of dues must be carried out by a Kṣatriya or his kin, while ensuring protection.
अन्यत्र राजन्हिंसाया वृत्तिर्नेहास्ति कस्यचित्। अप्यरण्यसमुत्थस्य एकस्य चरतो मुनेः ॥१२-१२८-२८॥
O king, nowhere else does the practice of violence exist here for anyone; not even for a solitary sage wandering from the forest.
न शङ्खलिखितां वृत्तिं शक्यमास्थाय जीवितुम्। विशेषतः कुरुश्रेष्ठ प्रजापालनमीप्सता ॥१२-१२८-२९॥
O best of the Kurus, it is not possible to live by adopting a livelihood merely written on a conch-shell, especially for one who desires to protect his subjects.
परस्पराभिसंरक्षा राज्ञा राष्ट्रेण चापदि। नित्यमेवेह कर्तव्या एष धर्मः सनातनः ॥१२-१२८-३०॥
Mutual protection between the king and the kingdom in times of adversity must always be practiced here; this is the eternal duty.
राजा राष्ट्रं यथापत्सु द्रव्यौघैः परिरक्षति। राष्ट्रेण राजा व्यसने परिरक्ष्यस्तथा भवेत् ॥१२-१२८-३१॥
Just as the king protects the kingdom in times of calamity with abundant resources, so too should the kingdom protect the king in times of adversity.
कोशं दण्डं बलं मित्रं यदन्यदपि सञ्चितम्। न कुर्वीतान्तरं राष्ट्रे राजा परिगते क्षुधा ॥१२-१२८-३२॥
When famine has occurred, the king should not make any distinction in the kingdom regarding treasury, punishment, army, friend, or any other accumulated resources.
बीजं भक्तेन सम्पाद्यमिति धर्मविदो विदुः। अत्रैतच्छम्बरस्याहुर्महामायस्य दर्शनम् ॥१२-१२८-३३॥
The essence is attained through devotion, as understood by those versed in dharma. Here, this is said to be the manifestation of Śambara's great illusion.
धिक्तस्य जीवितं राज्ञो राष्ट्रे यस्यावसीदति। अवृत्त्यान्त्यमनुष्योऽपि यो वै वेद शिबेर्वचः ॥१२-१२८-३४॥
Condemn the life of that king in whose kingdom even the lowest man suffers from lack of livelihood, even if he knows the words of Śibi.
राज्ञः कोशबलं मूलं कोशमूलं पुनर्बलम्। तन्मूलं सर्वधर्माणां धर्ममूलाः पुनः प्रजाः ॥१२-१२८-३५॥
For a king, the treasury and the army are fundamental; the treasury is the basis of strength; all duties are rooted in that, and the subjects are again rooted in dharma.
नान्यानपीडयित्वेह कोशः शक्यः कुतो बलम्। तदर्थं पीडयित्वा च दोषं न प्राप्तुमर्हति ॥१२-१२८-३६॥
Without oppressing others, it is not possible to maintain a treasury here; then how can strength be maintained? For that purpose, even by oppressing, one does not deserve to incur fault.
अकार्यमपि यज्ञार्थं क्रियते यज्ञकर्मसु। एतस्मात्कारणाद्राजा न दोषं प्राप्तुमर्हति ॥१२-१२८-३७॥
If an improper act is performed for the sake of sacrifice, then for this reason, the king does not incur blame.
अर्थार्थमन्यद्भवति विपरीतमथापरम्। अनर्थार्थमथाप्यन्यत्तत्सर्वं ह्यर्थलक्षणम् ॥ एवं बुद्ध्या सम्प्रपश्येन्मेधावी कार्यनिश्चयम् ॥१२-१२८-३८॥
One thing may serve a purpose, another may be its opposite, and yet another may serve no purpose at all; all these are indeed marks of purpose. Thus, with discernment, the wise should determine the proper course of action.
यज्ञार्थमन्यद्भवति यज्ञे नार्थस्तथापरः। यज्ञस्यार्थार्थमेवान्यत्तत्सर्वं यज्ञसाधनम् ॥१२-१२८-३९॥
Whatever else exists is for the sake of sacrifice; in sacrifice, there is no other purpose. All that is for the purpose of sacrifice is indeed the means of sacrifice.
उपमामत्र वक्ष्यामि धर्मतत्त्वप्रकाशिनीम्। यूपं छिन्दन्ति यज्ञार्थं तत्र ये परिपन्थिनः ॥१२-१२८-४०॥
Here I will present a simile that reveals the essence of dharma: Just as the sacrificial post is cut for the sake of sacrifice, so too are there those who act as obstacles.
द्रुमाः केचन सामन्ता ध्रुवं छिन्दन्ति तानपि। ते चापि निपतन्तोऽन्यान्निघ्नन्ति च वनस्पतीन् ॥१२-१२८-४१॥
Some trees, standing nearby, certainly cut down others; and those, as they fall, also strike other trees.
एवं कोशस्य महतो ये नराः परिपन्थिनः। तानहत्वा न पश्यामि सिद्धिमत्र परन्तप ॥१२-१२८-४२॥
O scorcher of foes, thus, regarding the great treasury, I do not see any success here unless those men who are its enemies are slain.
धनेन जयते लोकावुभौ परमिमं तथा। सत्यं च धर्मवचनं यथा नास्त्यधनस्तथा ॥१२-१२८-४३॥
By wealth, both worlds are conquered; this is considered supreme. Likewise, truth and the speech of dharma—just as there is no one without wealth, so it is.
सर्वोपायैराददीत धनं यज्ञप्रयोजनम्। न तुल्यदोषः स्यादेवं कार्याकार्येषु भारत ॥१२-१२८-४४॥
O Bhārata, one should acquire wealth by all means for the purpose of sacrifice; in matters of right and wrong, there should not be equal fault in this way.
नैतौ सम्भवतो राजन्कथञ्चिदपि भारत। न ह्यरण्येषु पश्यामि धनवृद्धानहं क्वचित् ॥१२-१२८-४५॥
O Bhārata, O king, these two are not born in any way. Indeed, I do not see wealthy people anywhere in the forests.
यदिदं दृश्यते वित्तं पृथिव्यामिह किञ्चन। ममेदं स्यान्ममेदं स्यादित्ययं काङ्क्षते जनः ॥१२-१२८-४६॥
Whatever wealth is seen here on earth, people desire, saying, "May this be mine, may this be mine."
न च राज्यसमो धर्मः कश्चिदस्ति परन्तप। धर्मं शंसन्ति ते राज्ञामापदर्थमितोऽन्यथा ॥१२-१२८-४७॥
O Parantapa, there is no dharma equal to sovereignty; what is called dharma for kings is only for times of calamity, otherwise it is different.
दानेन कर्मणा चान्ये तपसान्ये तपस्विनः। बुद्ध्या दाक्ष्येण चाप्यन्ये चिन्वन्ति धनसञ्चयान् ॥१२-१२८-४८॥
Some accumulate wealth by giving, some by action, others by austerity, and ascetics by penance; others by intelligence, by skill, and also others collect wealth.
अधनं दुर्बलं प्राहुर्धनेन बलवान्भवेत्। सर्वं धनवतः प्राप्यं सर्वं तरति कोशवान् ॥ कोशाद्धर्मश्च कामश्च परो लोकस्तथाप्ययम् ॥१२-१२८-४९॥
It is said that a person without wealth is weak, and with wealth, one becomes strong. Everything is attainable for the wealthy; the one with a treasury overcomes all. From the treasury arise righteousness, desire, the highest world, and also this world.
