12.128
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.
मित्रैः प्रहीयमाणस्य बह्वमित्रस्य का गतिः। राज्ञः सङ्क्षीणकोशस्य बलहीनस्य भारत ॥१२-१२८-१॥
mitraiḥ prahīyamāṇasya bahvamitrasya kā gatiḥ। rājñaḥ saṅkṣīṇakośasya balahīnasya bhārata ॥12-128-1॥
[मित्रैः (mitraiḥ) - by friends; प्रहीयमाणस्य (prahīyamāṇasya) - of one being abandoned; बह्वमित्रस्य (bahvamitrasya) - of one with many enemies; का (kā) - what; गतिः (gatiḥ) - course; way; राज्ञः (rājñaḥ) - of the king; सङ्क्षीणकोशस्य (saṅkṣīṇakośasya) - of one whose treasury is diminished; बलहीनस्य (balahīnasya) - of one who is weak in strength; भारत (bhārata) - O Bhārata;]
(Of one being abandoned by friends, of one with many enemies, what course is there? Of the king whose treasury is diminished and who is weak in strength, O Bhārata.)
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॥
duṣṭāmātyasahāyasya srutamantrasya sarvataḥ। rājyāt pracyavamānasya gatim anyām apaśyataḥ ॥12-128-2॥
[दुष्ट (duṣṭa) - corrupt; bad; evil; अमात्य (amātya) - minister; counsellor; सहायस्य (sahāyasya) - of the helper; of the assistant; स्रुत (sruta) - heard; known; मन्त्रस्य (mantrasya) - of the counsel; of the advice; सर्वतः (sarvataḥ) - from all sides; everywhere; राज्यात् (rājyāt) - from the kingdom; प्रच्यवमानस्य (pracyavamānasya) - falling away; being displaced; गतिम् (gatim) - path; course; way; अन्याम् (anyām) - other; another; अपश्यतः (apaśyataḥ) - not seeing; failing to see;]
(Of the one with a corrupt minister and helper, whose counsel is known everywhere, who is being displaced from the kingdom, not seeing any other path.)
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॥
paracakrābhiyātasya durbalasya balīyasā। asaṃvihitarāṣṭrasya deśakālāvajānataḥ ॥12-128-3॥
[परचक्र (paracakra) - enemy force; अभियातस्य (abhiyātasya) - attacked; दुर्बलस्य (durbalasya) - of the weak; बलीयसा (balīyasā) - by the stronger; असंविहितराष्ट्रस्य (asaṃvihitarāṣṭrasya) - of the unorganized kingdom; देश (deśa) - place; काल (kāla) - time; अवजानतः (avajānataḥ) - disregarding;]
(Of the weak, attacked by the enemy force, by the stronger; of the unorganized kingdom, disregarding place and time.)
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॥
aprāpyaṃ ca bhavetsāntvaṃ bhedo vāpyatipīḍanāt| jīvitaṃ cārthahetorvā tatra kiṃ sukṛtaṃ bhavet ॥12-128-4॥
[अप्राप्यं (aprāpyaṃ) - not attainable; च (ca) - and; भवेत् (bhavet) - may be; सान्त्वं (sāntvaṃ) - conciliation; भेदः (bhedaḥ) - division; वा (vā) - or; अपि (api) - also; अतिपीडनात् (atipīḍanāt) - from excessive oppression; जीवितं (jīvitaṃ) - life; च (ca) - and; अर्थहेतोः (arthahetoḥ) - for the sake of wealth; वा (vā) - or; तत्र (tatra) - there; किं (kiṃ) - what; सुकृतं (sukṛtaṃ) - good deed; भवेत् (bhavet) - may be;]
(Not attainable and may be conciliation, division or also from excessive oppression; life and for the sake of wealth or there what good deed may be.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
गुह्यं मा धर्ममप्राक्षीरतीव भरतर्षभ। अपृष्टो नोत्सहे वक्तुं धर्ममेनं युधिष्ठिर ॥१२-१२८-५॥
guhyaṃ mā dharmam aprākṣīr atīva bharatarṣabha। apṛṣṭo notsahe vaktuṃ dharmam enaṃ yudhiṣṭhira ॥12-128-5॥
[गुह्यं (guhyam) - secret; मा (mā) - not; धर्मम् (dharmam) - dharma; अप्राक्षीः (aprākṣīḥ) - you asked; अतीव (atīva) - exceedingly; भरतर्षभ (bharatarṣabha) - bull among the Bharatas; अपृष्टः (apṛṣṭaḥ) - not asked; न (na) - not; उत्सहे (utsahe) - am able; वक्तुम् (vaktum) - to speak; धर्मम् (dharmam) - dharma; एनम् (enam) - this; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira;]
(Secret not dharma you asked exceedingly, bull among the Bharatas. Not asked, not am able to speak this dharma, Yudhishthira.)
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॥
dharmo hyaṇīyānvacanādbuddheśca bharatarṣabha। śrutvopāsya sadācāraiḥ sādhurbhavati sa kvacit ॥12-128-6॥
[धर्मः (dharmaḥ) - righteousness; हि (hi) - indeed; अणीयान् (aṇīyān) - subtler; वचनात् (vacanāt) - than speech; बुद्धेः (buddheḥ) - than intellect; च (ca) - and; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; श्रुत्वा (śrutvā) - having heard; उपास्य (upāsya) - having worshipped; सदाचारैः (sadācāraiḥ) - by good conduct; साधुः (sādhuḥ) - a virtuous person; भवति (bhavati) - becomes; सः (saḥ) - he; क्वचित् (kvacit) - at any time;]
(Righteousness indeed is subtler than speech and intellect, O best of the Bharatas. Having heard and worshipped (it), by good conduct, he becomes a virtuous person at any time.)
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॥
karmaṇā buddhipūrveṇa bhavatyāḍhyo na vā punaḥ। tādṛśo'yamanupraśnaḥ sa vyavasyastvayā dhiyā ॥12-128-7॥
[कर्मणा (karmaṇā) - by action; बुद्धिपूर्वेण (buddhipūrveṇa) - preceded by intelligence; भवति (bhavati) - becomes; आढ्यः (āḍhyaḥ) - wealthy; न (na) - not; वा (vā) - or; पुनः (punaḥ) - again; तादृशः (tādṛśaḥ) - such; अयम् (ayam) - this; अनुप्रश्नः (anupraśnaḥ) - question; सः (saḥ) - he; व्यवस्य (vyavasya) - having determined; त्वया (tvayā) - by you; धिया (dhiyā) - with intellect;]
(By action preceded by intelligence, one becomes wealthy or not again; such is this question, having been determined by you with intellect.)
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॥
upāyaṃ dharmabahulaṃ yātrārthaṃ śṛṇu bhārata। nāhametādṛśaṃ dharmaṃ bubhūṣe dharmakāraṇāt ॥ duḥkhādāna ihāḍhyeṣu syāttu paścātkṣamo mataḥ ॥12-128-8॥
[उपायं (upāyam) - means; धर्मबहुलं (dharmabahulam) - abundant in dharma; यात्रार्थं (yātrārtham) - for the purpose of journey; शृणु (śṛṇu) - listen; भारत (bhārata) - O Bhārata; न (na) - not; अहम् (aham) - I; एतादृशं (etādṛśam) - such; धर्मं (dharmaṃ) - dharma; बुभूषे (bubhūṣe) - desire; धर्मकारणात् (dharmakāraṇāt) - for the sake of dharma; दुःखादान (duḥkhādāna) - giving of sorrow; इह (iha) - here; आढ्येषु (āḍhyeṣu) - among the wealthy; स्यात् (syāt) - may be; तु (tu) - but; पश्चात् (paścāt) - afterwards; क्षमः (kṣamaḥ) - forgiveness; मतः (mataḥ) - is considered;]
(Means abundant in dharma for the purpose of journey, listen, O Bhārata. I do not desire such dharma for the sake of dharma. The giving of sorrow here among the wealthy may be, but afterwards forgiveness is considered.)
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॥
anugamya gatīnāṃ ca sarvāsāmeva niścayam। yathā yathā hi puruṣo nityaṃ śāstramavekṣate ॥ tathā tathā vijānāti vijñānaṃ cāsya rocate ॥12-128-9॥
[अनुगम्य (anugamya) - having followed; गतीनाम् (gatīnām) - of the paths; च (ca) - and; सर्वासाम् (sarvāsām) - of all; एव (eva) - indeed; निश्चयम् (niścayam) - certainty; यथा यथा (yathā yathā) - in whatever manner; हि (hi) - indeed; पुरुषः (puruṣaḥ) - person; नित्यम् (nityam) - always; शास्त्रम् (śāstram) - scripture; अवेक्षते (avekṣate) - observes; तथा तथा (tathā tathā) - so also; विजानाति (vijānāti) - understands; विज्ञानम् (vijñānam) - knowledge; च (ca) - and; अस्य (asya) - to him; रोचते (rocate) - becomes pleasing;]
(Having followed indeed the certainty of all the paths, in whatever manner indeed a person always observes the scripture, so also he understands, and knowledge becomes pleasing to him.)
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॥
avijñānādayogaś ca puruṣasyopajāyate। avijñānādayogo hi yogo bhūtikaraḥ punaḥ ॥12-128-10॥
[अविज्ञानात् (avijñānāt) - from non-knowledge; अयोगः (ayogaḥ) - non-union; च (ca) - and; पुरुषस्य (puruṣasya) - of the person; उपजायते (upajāyate) - arises; अविज्ञानात् (avijñānāt) - from non-knowledge; अयोगः (ayogaḥ) - non-union; हि (hi) - indeed; योगः (yogaḥ) - union; भूतिकरः (bhūtikaraḥ) - cause of prosperity; पुनः (punaḥ) - again;]
(From non-knowledge, non-union also of the person arises. From non-knowledge, indeed, non-union; union is the cause of prosperity again.)
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॥
aśaṅkamāno vacanamanasūyuridaṃ śṛṇu। rājñaḥ kośakṣayādeva jāyate balasaṅkṣayaḥ ॥12-128-11॥
[अशङ्कमानः (aśaṅkamānaḥ) - not doubting; वचनम् (vacanam) - speech; अनसूयुः (anasūyuḥ) - without envy; इदं (idaṃ) - this; शृणु (śṛṇu) - hear; राज्ञः (rājñaḥ) - of the king; कोशक्षयात् (kośakṣayāt) - from the depletion of treasury; एव (eva) - indeed; जायते (jāyate) - arises; बलसङ्क्षयः (balasaṅkṣayaḥ) - loss of strength;]
(Not doubting, without envy, hear this speech: From the depletion of the king's treasury indeed arises the loss of strength.)
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॥
kośaṃ sañjanayed rājā nirjalebhyo yathā jalam। kālaṃ prāpyānugṛhṇīyādeṣa dharmo'tra sāmpratam ॥12-128-12॥
[कोशम् (kośam) - treasury; सञ्जनयेत् (sañjanayet) - should generate; राजा (rājā) - king; निर्जलेभ्यः (nirjalebhyaḥ) - from those without water; यथा (yathā) - just as; जलम् (jalam) - water; कालम् (kālam) - time; प्राप्य (prāpya) - having obtained; अनुगृह्णीयात् (anugṛhṇīyāt) - should favor; एषः (eṣaḥ) - this; धर्मः (dharmaḥ) - duty; अत्र (atra) - here; साम्प्रतम् (sāmpratam) - at present;]
(The king should generate a treasury from those without water just as (one draws) water; having obtained the time, he should favor (them); this is the duty here at present.)
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॥
upāyadharmaṃ prāpyainaṃ pūrvairācaritaṃ janaiḥ। anyo dharmaḥ samarthānāmāpatsvanyaśca bhārata ॥12-128-13॥
[उपायधर्मं (upāyadharmaṃ) - means-dharma; (dharma based on expediency;) प्राप्य (prāpya) - having obtained; एनं (enaṃ) - this; पूर्वैः (pūrvaiḥ) - by the former (ones); आचरितं (ācaritaṃ) - practiced; जनैः (janaiḥ) - by people; अन्यः (anyaḥ) - another; धर्मः (dharmaḥ) - dharma; समर्थानाम् (samarthānām) - of the capable; आपत्सु (āpatsu) - in calamities; अन्यः (anyaḥ) - another; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Having obtained the means-dharma practiced by the former people, another dharma is for the capable in calamities, and another, O Bhārata.)
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॥
prākkośaḥ procyate dharmo buddhirdharmādgariyasī। dharmaṃ prāpya nyāyavṛttimabalīyānna vindati ॥12-128-14॥
[प्राक्कोशः (prākkośaḥ) - the eastern chamber; प्रोच्यते (procyate) - is called; धर्मः (dharmaḥ) - dharma; बुद्धिः (buddhiḥ) - intellect; धर्मात् (dharmāt) - than dharma; गरीयसी (garīyasī) - greater; धर्मम् (dharmaṃ) - dharma; प्राप्य (prāpya) - having attained; न्यायवृत्तिम् (nyāyavṛttim) - conduct in accordance with justice; अबलीयान् (abalīyān) - the weaker; न (na) - not; विन्दति (vindati) - obtains;]
(The eastern chamber is called dharma; intellect is greater than dharma. Having attained dharma, the weaker who does not follow conduct in accordance with justice does not obtain (the fruit).)
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॥
yasmāddhanasyopapattirekāntena na vidyate। tasmādāpadyadharmo'pi śrūyate dharmalakṣaṇaḥ ॥12-128-15॥
[यस्मात् (yasmāt) - because; धनस्य (dhanasya) - of wealth; उपपत्तिः (upapattiḥ) - origin; एकान्तेन (ekāntena) - absolutely; न (na) - not; विद्यते (vidyate) - exists; तस्मात् (tasmāt) - therefore; आपदि (āpadi) - in adversity; धर्मः (dharmaḥ) - duty; अपि (api) - even; श्रूयते (śrūyate) - is heard; धर्मलक्षणः (dharmalakṣaṇaḥ) - characteristic of dharma;]
(Because the origin of wealth does not exist absolutely, therefore, even in adversity, a duty characterized as dharma is heard.)
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॥
adharmo jāyate yasminniti vai kavayo viduḥ। anantaraḥ kṣatriyasya iti vai vicikitsase ॥12-128-16॥
[अधर्मः (adharmaḥ) - unrighteousness; जायते (jāyate) - arises; यस्मिन् (yasmin) - in whom; इति (iti) - thus; वै (vai) - indeed; कवयः (kavayaḥ) - the sages; विदुः (viduḥ) - know; अनन्तरः (anantaraḥ) - immediate successor; क्षत्रियस्य (kṣatriyasya) - of the Kṣatriya; इति (iti) - thus; वै (vai) - indeed; विचिकित्ससे (vicikitsase) - you doubt;]
(Unrighteousness arises in whom—thus indeed the sages know. The immediate successor of the Kṣatriya—thus indeed you doubt.)
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॥
yathāsya dharmo na glāyenneyācchatruvaśaṃ yathā। tatkartavyamihetyāhurnātmānamavasādayet ॥12-128-17॥
[यथा (yathā) - just as; in the manner; as; in which manner; अस्य (asya) - of him; his; धर्मः (dharmaḥ) - duty; righteousness; law; prescribed conduct; न (na) - not; ग्लायेत् (glāyet) - should become weak; should be discouraged; should languish; न (na) - not; इयात् (iyāt) - should go; should proceed; शत्रु (śatru) - enemy; वशं (vaśaṃ) - control; power; authority; यथा (yathā) - just as; in the manner; as; in which manner; तत् (tat) - that; कर्तव्यम् (kartavyam) - should be done; duty; to be performed; इह (iha) - here; in this situation; इति (iti) - thus; so; end-quote; आहुः (āhuḥ) - they say; न (na) - not; आत्मानम् (ātmānam) - oneself; अवसादयेत् (avasādayet) - should cause to sink; should depress; should discourage;]
(Just as his dharma should not become weak, nor should he go under the control of the enemy; that is what should be done here, thus they say; one should not let oneself be discouraged.)
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॥
sannātmā naiva dharmasya na parasya na cātmanaḥ। sarvopāyairujjihīrṣedātmānamiti niścayaḥ ॥12-128-18॥
[सन्-आत्मा (san-ātmā) - one whose mind is composed; न-एव (na-eva) - not indeed; धर्मस्य (dharmasya) - of virtue; न (na) - not; परस्य (parasya) - of another; न (na) - not; च (ca) - and; आत्मनः (ātmanaḥ) - of oneself; सर्व-उपायैः (sarva-upāyaiḥ) - by all means; उज्जिहीर्षेत् (ujjihīrṣet) - should wish to uplift; आत्मानम् (ātmānam) - oneself; इति (iti) - thus; निश्चयः (niścayaḥ) - the determination;]
(One whose mind is composed should not act for the sake of virtue, nor for another, nor for oneself; by all means, one should wish to uplift oneself—thus is the determination.)
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॥
tatra dharmavidāṃ tāta niścayo dharmanaipuṇe। udyamo jīvanaṃ kṣatre bāhuvīryāditi śrutiḥ ॥12-128-19॥
[तत्र (tatra) - there; धर्मविदां (dharmavidām) - of the knowers of dharma; तात (tāta) - O dear; निश्चयः (niścayaḥ) - determination; धर्मनैपुणे (dharmanaipuṇe) - in the skill of dharma; उद्यमः (udyamaḥ) - effort; जीवनम् (jīvanam) - life; क्षत्रे (kṣatre) - in the kṣatriya (warrior) class; बाहुवीर्यात् (bāhuvīryāt) - from the strength of the arms; इति (iti) - thus; श्रुतिः (śrutiḥ) - scripture;]
(There, O dear, the determination of the knowers of dharma in the skill of dharma: effort is life in the kṣatriya (warrior) class, from the strength of the arms—thus (it is) said in scripture.)
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॥
kṣatriyo vṛttisaṃrodhe kasya nādātum arhati। anyatra tāpasasvāccca brāhmaṇasvāccca bhārata ॥12-128-20॥
[क्षत्रियः (kṣatriyaḥ) - a Kṣatriya; वृत्ति-संरोधे (vṛtti-saṃrodhe) - in the obstruction of livelihood; कस्य (kasya) - from whom; न (na) - not; अदातुम् (adātum) - to take; अर्हति (arhati) - is entitled; अन्यत्र (anyatra) - except; तापसस्य (tāpasasya) - of an ascetic; स्वात् (svāt) - from (his) own; च (ca) - and; ब्राह्मणस्य (brāhmaṇasya) - of a Brāhmaṇa; स्वात् (svāt) - from (his) own; च (ca) - and; भारत (bhārata) - O Bhārata;]
(A Kṣatriya, in the obstruction of livelihood, is not entitled to take from anyone, except from the own (means) of an ascetic and from the own (means) of a Brāhmaṇa, O Bhārata.)
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॥
yathā vai brāhmaṇaḥ sīdannayājyamapi yājayet। abhojyānnāni cāśnīyāttathedaṃ nātra saṃśayaḥ ॥12-128-21॥
[यथा (yathā) - just as; वै (vai) - indeed; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; सीदन् (sīdan) - sitting; अयाज्यम् (ayājyam) - what is not to be offered in sacrifice; अपि (api) - even; याजयेत् (yājayet) - should cause to be offered; अभोज्य (abhojya) - what is not to be eaten; अन्नानि (annāni) - foods; च (ca) - and; अश्नीयात् (aśnīyāt) - should eat; तथा (tathā) - so; इदं (idaṃ) - this; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Just as indeed a Brāhmaṇa sitting should cause even what is not to be offered in sacrifice to be offered, and should eat foods that are not to be eaten, so this—there is no doubt here.)
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॥
pīḍitasya kimadvāramutpatho nidhṛtasya vā। advārataḥ pradravati yadā bhavati pīḍitaḥ ॥12-128-22॥
[पीडितस्य (pīḍitasya) - of the afflicted; किम् (kim) - what; अद्वारम् (advāram) - no door; उत्पथः (utpathaḥ) - wrong path; निधृतस्य (nidhṛtasya) - of the resolute; वा (vā) - or; अद्वारतः (advārataḥ) - from a place without a door; प्रद्रवति (pradravati) - runs away; यदा (yadā) - when; भवति (bhavati) - becomes; पीडितः (pīḍitaḥ) - afflicted;]
(Of the afflicted, what (is) a door or a wrong path, or of the resolute? From a place without a door, he runs away when he becomes afflicted.)
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॥
tasya kośabalajñānyā sarvalokaparābhavaḥ। bhaikṣacaryā na vihitā na ca viṭśūdrajīvikā ॥12-128-23॥
[तस्य (tasya) - of him; of that; his; कोश (kośa) - treasury; wealth; बल (bala) - strength; power; ज्ञा (jñā) - knowledge; knowing; अन्या (anyā) - other; different; सर्वलोक (sarvaloka) - all worlds; all people; पराभवः (parābhavaḥ) - defeat; ruin; भैक्षचर्या (bhaikṣacaryā) - life of alms; mendicancy; न (na) - not; no; विहिता (vihitā) - prescribed; ordained; न (na) - not; no; च (ca) - and; विट् (viṭ) - actor; rogue; शूद्र (śūdra) - śūdra; servant class; जीविका (jīvikā) - livelihood; means of living;]
(Of him, other than treasury, strength, and knowledge, defeat by all people. Mendicancy is not prescribed, nor livelihood as an actor or śūdra.)
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॥
svadharmānantarā vṛttiryānyānanupajīvataḥ। vahataḥ prathamaṃ kalpamanukalpena jīvanam ॥12-128-24॥
[स्वधर्म (svadharma) - one's own duty; अनन्तरा (anantarā) - immediately following; वृत्तिः (vṛttiḥ) - livelihood; या (yā) - which; अन्यान् (anyān) - others; अनुपजीवतः (anupajīvataḥ) - living upon (the earnings of) others; वहतः (vahataḥ) - bearing; प्रथमम् (prathamam) - first; कल्पम् (kalpam) - rule; अनुकल्पेन (anukalpena) - by a secondary rule; जीवनम् (jīvanam) - livelihood;]
(The livelihood which immediately follows one's own duty is that of living upon others; bearing (this), the first rule is livelihood by a secondary rule.)
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॥
āpad-gatena dharmāṇām anyāyena-upajīvanam। api hi etad brāhmaṇeṣu dṛṣṭam vṛtti-parikṣaye ॥12-128-25॥
[आपद्गतेन (āpad-gatena) - by one who has fallen into distress; धर्माणाम् (dharmāṇām) - of the dharmas; अन्यायेन (anyāyena) - by unjust means; उपजीवनम् (upajīvanam) - subsistence; अपि (api) - even; हि (hi) - indeed; एतत् (etad) - this; ब्राह्मणेषु (brāhmaṇeṣu) - among Brāhmaṇas; दृष्टम् (dṛṣṭam) - has been seen; वृत्तिपरिक्षये (vṛtti-parikṣaye) - at the loss of livelihood;]
(By one who has fallen into distress, subsistence of the dharmas by unjust means—even this indeed has been seen among Brāhmaṇas at the loss of livelihood.)
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॥
kṣatriye saṃśayaḥ kaḥ syād ity etan niścitaṃ sadā। ādadīta viśiṣṭebhyo nāvasīdet kathaṃcana ॥12-128-26॥
[क्षत्रिये (kṣatriye) - in a kṣatriya; संशयः (saṃśayaḥ) - doubt; कः (kaḥ) - what; स्यात् (syāt) - could be; इति (iti) - thus; एतत् (etat) - this; निश्चितम् (niścitam) - ascertained; सदा (sadā) - always; आददीत (ādadīta) - should take; विशिष्टेभ्यः (viśiṣṭebhyaḥ) - from the distinguished; न (na) - not; अवसीदेत् (avasīdet) - should sink; कथञ्चन (kathaṃcana) - in any way;]
(In a kṣatriya, what doubt could be—thus, this is always ascertained. He should take from the distinguished and should not sink in any way.)
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॥
hantāraṃ rakṣitāraṃ ca prajānāṃ kṣatriyaṃ viduḥ। tasmātsaṃrakṣatā kāryamādānaṃ kṣatrabandhunā ॥12-128-27॥
[हन्तारम् (hantāram) - slayer; (accusative singular of हन्तृ, 'one who kills') रक्षितारम् (rakṣitāram) - protector; (accusative singular of रक्षक, 'one who protects') च (ca) - and; प्रजानाम् (prajānām) - of beings; (genitive plural of प्रजा, 'subjects') क्षत्रियम् (kṣatriyam) - Kṣatriya; (accusative singular, 'warrior class') विदुः (viduḥ) - they know; (3rd person plural perfect of विद्, 'to know') तस्मात् (tasmāt) - therefore; संरक्षता (saṃrakṣatā) - by protecting; (gerund of संरक्ष्, 'to protect') कार्यम् (kāryam) - duty; (accusative singular of कार्य, 'action, duty') आदानम् (ādānam) - taking; (accusative singular of आदान, 'taking, receiving') क्षत्रबन्धुना (kṣatrabandhunā) - by a relative of a Kṣatriya; (instrumental singular of क्षत्रबन्धु, 'relative of a Kṣatriya');]
(They know the Kṣatriya as the slayer and protector of beings; therefore, by protecting, the duty of taking (taxes) is to be performed by a relative of a Kṣatriya.)
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॥
anyatra rājan hiṁsāyā vṛttir neha asti kasyacit। api araṇya-samutthasya ekasya carataḥ muneḥ ॥12-128-28॥
[अन्यत्र (anyatra) - elsewhere; राजन् (rājan) - O king; हिंसाया (hiṁsāyāḥ) - of violence; वृत्तिः (vṛttiḥ) - practice; न (na) - not; इह (iha) - here; अस्ति (asti) - exists; कस्यचित् (kasyacit) - of anyone; अपि (api) - even; अरण्यसमुत्थस्य (araṇya-samutthasya) - arising from the forest; एकस्य (ekasya) - of one; चरतः (carataḥ) - wandering; मुनेः (muneḥ) - of the sage;]
(Elsewhere, O king, the practice of violence does not exist here for anyone; even for one wandering sage arising from the forest.)
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॥
na śaṅkha-likhitāṃ vṛttiṃ śakyam āsthāya jīvitum। viśeṣataḥ kuru-śreṣṭha prajā-pālanam īpsatā ॥12-128-29॥
[न (na) - not; शङ्खलिखितां (śaṅkha-likhitām) - written on a conch-shell; वृत्तिं (vṛttim) - livelihood; शक्यम् (śakyam) - possible; आस्थाय (āsthāya) - having adopted; जीवितुम् (jīvitum) - to live; विशेषतः (viśeṣataḥ) - especially; कुरुश्रेष्ठ (kuru-śreṣṭha) - O best of the Kurus; प्रजापालनम् (prajā-pālanam) - protection of subjects; ईप्सता (īpsatā) - by one desiring; ॥१२-१२८-२९॥ (॥12-128-29॥) -;]
(Not (is it) possible to live by adopting a livelihood written on a conch-shell; especially, O best of the Kurus, for one desiring the protection of subjects.)
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॥
parasparābhisaṁrakṣā rājñā rāṣṭreṇa cāpadi। nityameveha kartavyā eṣa dharmaḥ sanātanaḥ ॥12-128-30॥
[परस्पर (paraspara) - mutual; अभिसंरक्षा (abhisaṁrakṣā) - protection; राज्ञा (rājñā) - by the king; राष्ट्रेण (rāṣṭreṇa) - by the kingdom; च (ca) - and; अपदि (apadi) - in adversity; नित्यम् (nityam) - always; एव (eva) - indeed; इह (iha) - here; कर्तव्या (kartavyā) - to be done; एष (eṣa) - this; धर्मः (dharmaḥ) - duty; सनातनः (sanātanaḥ) - eternal;]
(Mutual protection by the king and by the kingdom in adversity is always indeed to be done here; this duty is eternal.)
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॥
rājā rāṣṭraṃ yathāpatsu dravyaughaiḥ parirakṣati। rāṣṭreṇa rājā vyasane parirakṣyastathā bhavet ॥12-128-31॥
[राजा (rājā) - king; राष्ट्रं (rāṣṭram) - kingdom; यथा (yathā) - just as; अपत्सु (apatsu) - in calamities; द्रव्यौघैः (dravyaughaiḥ) - with floods of wealth; परिरक्षति (parirakṣati) - protects; राष्ट्रेण (rāṣṭreṇa) - by the kingdom; राजा (rājā) - king; व्यसने (vyasane) - in adversity; परिरक्ष्यः (parirakṣyaḥ) - to be protected; तथा (tathā) - so; भवेत् (bhavet) - should be;]
(The king protects the kingdom in calamities with floods of wealth. By the kingdom, the king should likewise be protected in adversity.)
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॥
kośaṃ daṇḍaṃ balaṃ mitraṃ yad anyad api sañcitam। na kurvītāntaraṃ rāṣṭre rājā parigate kṣudhā ॥12-128-32॥
[कोशं (kośam) - treasury; दण्डं (daṇḍam) - punishment; बलं (balam) - army; मित्रं (mitram) - friend; यत् (yat) - whatever; अन्यत् (anyat) - other; अपि (api) - also; सञ्चितम् (sañcitam) - accumulated; न (na) - not; कुर्वीत (kurvīta) - should make; अन्तरं (antaraṃ) - difference; राष्ट्रे (rāṣṭre) - in the kingdom; राजा (rājā) - king; परिगते (parigate) - when has occurred; क्षुधा (kṣudhā) - famine;]
(Treasury, punishment, army, friend, whatever else also accumulated—the king should not make a difference in the kingdom when famine has occurred.)
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॥
bījaṃ bhaktena sampādyam iti dharmavido viduḥ। atra etat śambarasya āhuḥ mahāmāyasya darśanam ॥12-128-33॥
[बीजं (bījam) - seed; essence; भक्तेन (bhaktena) - by devotion; by a devotee; सम्पाद्यम् (sampādyam) - to be accomplished; to be obtained; इति (iti) - thus; so; धर्मविदः (dharmavidaḥ) - knowers of dharma; those versed in dharma; विदुः (viduḥ) - knew; have known; अत्र (atra) - here; in this context; एतत् (etat) - this; शम्बरस्य (śambarasya) - of Śambara; belonging to Śambara; आहुः (āhuḥ) - they say; they declare; महामायस्य (mahāmāyasya) - of the great illusion; of Mahāmāya; दर्शनम् (darśanam) - manifestation; vision;]
(The seed is to be accomplished by devotion—thus the knowers of dharma have known. Here, they say, this is the manifestation of the great illusion of Śambara.)
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॥
dhiktasya jīvitaṃ rājño rāṣṭre yasyāvasīdati। avṛttyāntyamanuṣyo'pi yo vai veda śibervacaḥ ॥12-128-34॥
[धिक् (dhik) - condemnation; तस्य (tasya) - of him; जीवितं (jīvitaṃ) - life; राज्ञः (rājñaḥ) - of the king; राष्ट्रे (rāṣṭre) - in the kingdom; यस्स्य (yasya) - whose; अवसीदति (avasīdati) - declines; अवृत्त्या (avṛttyā) - by lack of livelihood; अन्त्यम् (antyam) - the lowest; अनुष्यः (anuṣyaḥ) - man; अपि (api) - even; यः (yaḥ) - who; वै (vai) - indeed; वेद (veda) - knows; शिबेः (śibeḥ) - of Śibi; वचः (vacaḥ) - words;]
(Condemnation (to) the life of that king, in whose kingdom (the) lowest man declines by lack of livelihood; even he who indeed knows the words of Śibi.)
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॥
rājñaḥ kośabalaṃ mūlaṃ kośamūlaṃ punarbalam। tanmūlaṃ sarvadharmāṇāṃ dharmamūlāḥ punaḥ prajāḥ ॥12-128-35॥
[राज्ञः (rājñaḥ) - of the king; कोशबलं (kośabalam) - treasury and army; मूलं (mūlam) - root; कोशमूलं (kośamūlam) - rooted in treasury; पुनः (punaḥ) - again; बलम् (balam) - strength; तन्मूलं (tanmūlam) - that root; सर्वधर्माणां (sarvadharmāṇāṃ) - of all duties; धर्ममूलाः (dharmamūlāḥ) - rooted in dharma; पुनः (punaḥ) - again; प्रजाः (prajāḥ) - subjects;]
(Of the king, treasury and army are the root; the root of strength is again the treasury; that is the root of all duties; the subjects are again rooted in dharma.)
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॥
nānyān apīḍayitva iha kośaḥ śakyaḥ kuto balam। tadarthaṃ pīḍayitvā ca doṣaṃ na prāptum arhati ॥12-128-36॥
[न (na) - not; अन्यान् (anyān) - others; अपीडयित्वा (apīḍayitvā) - without oppressing; इह (iha) - here; कोशः (kośaḥ) - treasury; शक्यः (śakyaḥ) - possible; कुतः (kutaḥ) - whence; बलम् (balam) - strength; तदर्थम् (tadartham) - for that purpose; पीडयित्वा (pīḍayitvā) - by oppressing; च (ca) - and; दोषम् (doṣam) - fault; न (na) - not; प्राप्तुम् (prāptum) - to obtain; अर्हति (arhati) - deserves;]
(Not oppressing others here, the treasury is possible; whence strength? For that purpose, by oppressing and not, one does not deserve to obtain fault.)
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॥
akāryam api yajñārthaṃ kriyate yajñakarmasu। etasmāt kāraṇād rājā na doṣaṃ prāptum arhati ॥12-128-37॥
[अकार्यम् (akāryam) - not-to-be-done; improper act; अपि (api) - even; also; यज्ञार्थम् (yajñārtham) - for the sake of sacrifice; क्रियते (kriyate) - is done; यज्ञकर्मसु (yajñakarmasu) - in sacrificial acts; एतस्मात् (etasmāt) - from this; कारणात् (kāraṇāt) - reason; cause; राजा (rājā) - king; न (na) - not; दोषम् (doṣam) - fault; blame; प्राप्तुम् (prāptum) - to obtain; अर्हति (arhati) - deserves; is worthy of;]
(Even an improper act, if done for the sake of sacrifice, in sacrificial acts, from this reason, the king does not deserve to obtain blame.)
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॥
arthārtham anyad bhavati viparītam athāparam। anarthārtham athāpy anyat tat sarvaṃ hy artha-lakṣaṇam॥ evaṃ buddhyā samprapaśyen medhāvī kārya-niścayam॥12-128-38॥
[अर्थार्थम् (arthārtham) - for the sake of purpose; for the sake of meaning; अन्यत् (anyat) - another; different; भवति (bhavati) - becomes; is; विपरीतम् (viparītam) - opposite; contrary; अथ (atha) - and; then; अपरम् (aparam) - another; different; अनर्थार्थम् (anarthārtham) - for the sake of non-purpose; for the sake of non-meaning; अथ (atha) - and; then; अपि (api) - also; even; अन्यत् (anyat) - another; different; तत् (tat) - that; सर्वम् (sarvam) - all; everything; हि (hi) - indeed; surely; अर्थलक्षणम् (artha-lakṣaṇam) - the characteristic of purpose; the mark of meaning; एवम् (evam) - thus; in this way; बुद्ध्या (buddhyā) - with intellect; by understanding; सम्प्रपश्येत् (samprapaśyet) - should clearly see; should discern; मेधावी (medhāvī) - the wise; the intelligent one; कार्यनिश्चयम् (kārya-niścayam) - decision of action; determination of duty;]
(For the sake of purpose, another becomes, the opposite and another. For the sake of non-purpose, also another; that all indeed is the characteristic of purpose. Thus, with intellect, the wise should clearly see the determination of action.)
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॥
yajñārtham anyad bhavati yajñe na arthaḥ tathā aparaḥ। yajñasya artha-artham eva anyat tat sarvaṃ yajña-sādhanam ॥12-128-39॥
[यज्ञार्थम् (yajñārtham) - for the sake of sacrifice; अन्यत् (anyat) - other; भवति (bhavati) - becomes; यज्ञे (yajñe) - in sacrifice; न (na) - not; अर्थः (arthaḥ) - purpose; तथा (tathā) - likewise; परः (paraḥ) - another; यज्ञस्य (yajñasya) - of sacrifice; अर्थार्थम् (artha-artham) - for the sake of purpose; एव (eva) - indeed; अन्यत् (anyat) - other; तत् (tat) - that; सर्वम् (sarvam) - all; यज्ञसाधनम् (yajña-sādhanam) - means of sacrifice;]
(For the sake of sacrifice, other (things) become; in sacrifice, not (is) purpose likewise another. Of sacrifice, for the sake of purpose indeed other, that all (is) means of sacrifice.)
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॥
upamām atra vakṣyāmi dharmatattvaprakāśinīm। yūpaṃ chindanti yajñārthaṃ tatra ye paripanthinaḥ ॥12-128-40॥
[उपमाम् (upamām) - simile; (object) अत्र (atra) - here; वक्ष्यामि (vakṣyāmi) - I shall state; धर्मतत्त्वप्रकाशिनीम् (dharmatattvaprakāśinīm) - revealing the essence of dharma; यूपम् (yūpam) - sacrificial post; छिन्दन्ति (chindanti) - they cut; यज्ञार्थम् (yajñārtham) - for the sake of sacrifice; तत्र (tatra) - there; ये (ye) - those who; परिपन्थिनः (paripanthinaḥ) - obstructors;]
(Here I shall state a simile revealing the essence of dharma. They cut the sacrificial post for the sake of sacrifice; there, those who are obstructors.)
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॥
drumāḥ kecana sāmantā dhruvaṃ chindanti tān api। te cāpi nipatanto'nyaān nighnanti ca vanaspatīn ॥12-128-41॥
[द्रुमाः (drumāḥ) - trees; केचन (kecana) - some; सामन्ताः (sāmantāḥ) - adjacent (ones); ध्रुवम् (dhruvam) - certainly; छिन्दन्ति (chindanti) - cut (they); तान् (tān) - them; अपि (api) - also; ते (te) - they; च (ca) - and; अपि (api) - also; निपतन्तः (nipatantaḥ) - falling (ones); अन्यान् (anyān) - others; निघ्नन्ति (nighnanti) - strike (they); च (ca) - and; वनस्पतीन् (vanaspatīn) - trees (other);]
(Trees, some adjacent ones certainly cut them also. They also, falling, strike other trees as well.)
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॥
evaṃ kośasya mahato ye narāḥ paripanthinaḥ। tānahatvā na paśyāmi siddhimatra parantapa ॥12-128-42॥
[एवं (evaṃ) - thus; कोशस्य (kośasya) - of the treasury; महतः (mahataḥ) - great; ये (ye) - who; नराः (narāḥ) - men; परिपन्थिनः (paripanthinaḥ) - enemies; तान् (tān) - them; हत्वा (hatvā) - having slain; न (na) - not; पश्यामि (paśyāmi) - I see; सिद्धिम् (siddhim) - success; अत्र (atra) - here; परन्तप (parantapa) - O scorcher of foes;]
(Thus, of the great treasury, those men who are enemies—having slain them, I do not see success here, O scorcher of foes.)
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॥
dhanena jayate lokāvubhau paramimaṃ tathā। satyaṃ ca dharmavacanaṃ yathā nāstyadhanastathā ॥12-128-43॥
[धनेन (dhanena) - by wealth; जयते (jayate) - is conquered; लोकौ (lokau) - the worlds (both); उभौ (ubhau) - both; परम् (param) - supreme; इमं (imaṃ) - this; तथा (tathā) - likewise; सत्यं (satyaṃ) - truth; च (ca) - and; धर्मवचनं (dharmavacanaṃ) - speech of dharma; यथा (yathā) - just as; न (na) - not; अस्ति (asti) - exists; अधनः (adhanaḥ) - one without wealth; तथा (tathā) - so; ॥१२-१२८-४३॥ (॥12-128-43॥) - (verse number;);]
(By wealth both worlds are conquered, this is supreme likewise; truth and the speech of dharma, just as there is not one without wealth, so.)
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॥
sarvopāyairādadīta dhanaṃ yajñaprayojanam। na tulyadoṣaḥ syādevaṃ kāryākāryeṣu bhārata ॥12-128-44॥
[सर्वोपायैः (sarvopāyaiḥ) - by all means; आददीत (ādadīta) - should take; धनम् (dhanam) - wealth; यज्ञप्रयोजनम् (yajñaprayojanam) - for the purpose of sacrifice; न (na) - not; तुल्यदोषः (tulyadoṣaḥ) - equal fault; स्यात् (syāt) - should be; एवम् (evam) - thus; कार्याकार्येषु (kāryākāryeṣu) - in right and wrong actions; भारत (bhārata) - O Bhārata;]
(By all means, one should take wealth for the purpose of sacrifice. Not thus should there be equal fault in right and wrong actions, O Bhārata.)
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॥
naitau sambhavato rājan kathaṃcid api bhārata। na hy araṇyeṣu paśyāmi dhanavṛddhān ahaṃ kvacit ॥12-128-45॥
[न (na) - not; एतौ (etau) - these two; सम्भवतः (sambhavataḥ) - born (from); राजन् (rājan) - O king; कथञ्चित् (kathaṃcit) - in any way; अपि (api) - even; भारत (bhārata) - O Bhārata; न (na) - not; हि (hi) - indeed; अरण्येषु (araṇyeṣu) - in forests; पश्यामि (paśyāmi) - I see; धनवृद्धान् (dhanavṛddhān) - wealthy (ones); अहम् (aham) - I; क्वचित् (kvacit) - anywhere;]
(Not these two born, O king, in any way, O Bhārata. Not indeed in forests I see wealthy ones I anywhere.)
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॥
yad idaṃ dṛśyate vittaṃ pṛthivyām iha kiñcana। mamedaṃ syān mamedaṃ syād ity ayaṃ kāṅkṣate janaḥ॥12-128-46॥
[यत् (yat) - which; इदं (idaṃ) - this; दृश्यते (dṛśyate) - is seen; वित्तं (vittaṃ) - wealth; पृथिव्याम् (pṛthivyām) - on earth; इह (iha) - here; किञ्चन (kiñcana) - anything; मम (mama) - my; इदं (idaṃ) - this; स्यात् (syāt) - might be; मम (mama) - my; इदं (idaṃ) - this; स्यात् (syāt) - might be; इति (iti) - thus; अयम् (ayam) - this; काङ्क्षते (kāṅkṣate) - desires; जनः (janaḥ) - person;]
(Whichsoever wealth is seen here on earth, anything, "May this be mine, may this be mine"—thus this person desires.)
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॥
na ca rājyasamo dharmaḥ kaścidasti parantapa। dharmaṃ śaṃsanti te rājñāmāpadarthamito'nyathā ॥12-128-47॥
[न (na) - not; च (ca) - and; राज्यसमः (rājyasamaḥ) - equal to sovereignty; धर्मः (dharmaḥ) - dharma; कश्चित् (kaścit) - any; अस्ति (asti) - exists; परन्तप (parantapa) - O scorcher of foes; धर्मम् (dharmaṃ) - dharma; शंसन्ति (śaṃsanti) - they declare; ते (te) - they; राज्ञाम् (rājñām) - for kings; आपदर्थम् (āpadartham) - for the sake of calamity; इतः (itaḥ) - from this; अन्यथा (anyathā) - otherwise;]
(And there is no dharma equal to sovereignty, O scorcher of foes; they declare dharma for kings for the sake of calamity, otherwise from this.)
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॥
dānena karmaṇā cānye tapasānye tapasvinaḥ। buddhyā dākṣyeṇa cāpyanye cinvanti dhanasañcayān ॥12-128-48॥
[दानेन (dānena) - by gift; by giving; कर्मणा (karmaṇā) - by action; by work; च (ca) - and; अन्ये (anye) - others; तपसा (tapasā) - by austerity; by penance; अन्ये (anye) - others; तपस्विनः (tapasvinaḥ) - ascetics; those practicing austerity; बुद्ध्या (buddhyā) - by intelligence; by wisdom; दाक्ष्येण (dākṣyeṇa) - by skill; by cleverness; च (ca) - and; अपि (api) - also; अन्ये (anye) - others; चिन्वन्ति (cinvanti) - collect; accumulate; धनसञ्चयान् (dhanasañcayān) - wealth accumulations; collections of wealth;]
(By gift, by action, and others by austerity, others ascetics; by intelligence, by skill, and also others collect wealth accumulations.)
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॥
adhanaṃ durbalaṃ prāhur dhanena balavān bhavet। sarvaṃ dhanavataḥ prāpyaṃ sarvaṃ tarati kośavān ॥ kośād dharmaś ca kāmaś ca paro lokas tathāpy ayam ॥12-128-49॥
[अधनम् (adhanam) - without wealth; दुर्बलम् (durbalam) - weak; प्राहुः (prāhuḥ) - they say; धनेन (dhanena) - by wealth; बलवान् (balavān) - strong; भवेत् (bhavet) - becomes; सर्वम् (sarvam) - all; धनवतः (dhanavataḥ) - of the wealthy; प्राप्यम् (prāpyam) - attainable; सर्वम् (sarvam) - all; तरति (tarati) - crosses; कोशवान् (kośavān) - one with treasury; कोशात् (kośāt) - from treasury; धर्मः (dharmaḥ) - righteousness; च (ca) - and; कामः (kāmaḥ) - desire; च (ca) - and; परः (paraḥ) - supreme; लोकः (lokaḥ) - world; तथा (tathā) - likewise; अपि (api) - also; अयम् (ayam) - this; १२-१२८-४९ (12-128-49) - 12-128-49;]
(They say the one without wealth is weak; by wealth, one becomes strong. All is attainable for the wealthy; the one with treasury crosses all. From treasury come righteousness and desire, the supreme world, and likewise this (world).)
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.
