12.128
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
mitraiḥ prahīyamāṇasya bahvamitrasya kā gatiḥ। rājñaḥ saṅkṣīṇakośasya balahīnasya bhārata ॥12-128-1॥
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?
duṣṭāmātyasahāyasya srutamantrasya sarvataḥ। rājyāt pracyavamānasya gatim anyām apaśyataḥ ॥12-128-2॥
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.
paracakrābhiyātasya durbalasya balīyasā। asaṃvihitarāṣṭrasya deśakālāvajānataḥ ॥12-128-3॥
When the weak, attacked by a stronger enemy force, and the unorganized kingdom disregards place and time.
aprāpyaṃ ca bhavetsāntvaṃ bhedo vāpyatipīḍanāt| jīvitaṃ cārthahetorvā tatra kiṃ sukṛtaṃ bhavet ॥12-128-4॥
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?
bhīṣma uvāca॥
Bhīṣma said.
guhyaṃ mā dharmam aprākṣīr atīva bharatarṣabha। apṛṣṭo notsahe vaktuṃ dharmam enaṃ yudhiṣṭhira ॥12-128-5॥
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.
dharmo hyaṇīyānvacanādbuddheśca bharatarṣabha। śrutvopāsya sadācāraiḥ sādhurbhavati sa kvacit ॥12-128-6॥
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.
karmaṇā buddhipūrveṇa bhavatyāḍhyo na vā punaḥ। tādṛśo'yamanupraśnaḥ sa vyavasyastvayā dhiyā ॥12-128-7॥
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.
upāyaṃ dharmabahulaṃ yātrārthaṃ śṛṇu bhārata। nāhametādṛśaṃ dharmaṃ bubhūṣe dharmakāraṇāt ॥ duḥkhādāna ihāḍhyeṣu syāttu paścātkṣamo mataḥ ॥12-128-8॥
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.
anugamya gatīnāṃ ca sarvāsāmeva niścayam। yathā yathā hi puruṣo nityaṃ śāstramavekṣate ॥ tathā tathā vijānāti vijñānaṃ cāsya rocate ॥12-128-9॥
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.
avijñānādayogaś ca puruṣasyopajāyate। avijñānādayogo hi yogo bhūtikaraḥ punaḥ ॥12-128-10॥
Due to lack of knowledge, a person experiences disunion. Indeed, it is from ignorance that disunion arises, while union brings prosperity once again.
aśaṅkamāno vacanamanasūyuridaṃ śṛṇu। rājñaḥ kośakṣayādeva jāyate balasaṅkṣayaḥ ॥12-128-11॥
Listen to this statement without doubt or envy: When a king's treasury is depleted, the loss of power inevitably follows.
kośaṃ sañjanayed rājā nirjalebhyo yathā jalam। kālaṃ prāpyānugṛhṇīyādeṣa dharmo'tra sāmpratam ॥12-128-12॥
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.
upāyadharmaṃ prāpyainaṃ pūrvairācaritaṃ janaiḥ। anyo dharmaḥ samarthānāmāpatsvanyaśca bhārata ॥12-128-13॥
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.
prākkośaḥ procyate dharmo buddhirdharmādgariyasī। dharmaṃ prāpya nyāyavṛttimabalīyānna vindati ॥12-128-14॥
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.
yasmāddhanasyopapattirekāntena na vidyate। tasmādāpadyadharmo'pi śrūyate dharmalakṣaṇaḥ ॥12-128-15॥
Since the absolute origin of wealth is not known, it is said that even in adversity, actions characterized by dharma are recognized as dharma.
adharmo jāyate yasminniti vai kavayo viduḥ। anantaraḥ kṣatriyasya iti vai vicikitsase ॥12-128-16॥
The sages know that unrighteousness arises in whom; you doubt whether the immediate successor of the Kṣatriya is such a person.
yathāsya dharmo na glāyenneyācchatruvaśaṃ yathā। tatkartavyamihetyāhurnātmānamavasādayet ॥12-128-17॥
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.
sannātmā naiva dharmasya na parasya na cātmanaḥ। sarvopāyairujjihīrṣedātmānamiti niścayaḥ ॥12-128-18॥
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.
tatra dharmavidāṃ tāta niścayo dharmanaipuṇe। udyamo jīvanaṃ kṣatre bāhuvīryāditi śrutiḥ ॥12-128-19॥
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.
kṣatriyo vṛttisaṃrodhe kasya nādātum arhati। anyatra tāpasasvāccca brāhmaṇasvāccca bhārata ॥12-128-20॥
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.
yathā vai brāhmaṇaḥ sīdannayājyamapi yājayet। abhojyānnāni cāśnīyāttathedaṃ nātra saṃśayaḥ ॥12-128-21॥
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.
pīḍitasya kimadvāramutpatho nidhṛtasya vā। advārataḥ pradravati yadā bhavati pīḍitaḥ ॥12-128-22॥
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.
tasya kośabalajñānyā sarvalokaparābhavaḥ। bhaikṣacaryā na vihitā na ca viṭśūdrajīvikā ॥12-128-23॥
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.
svadharmānantarā vṛttiryānyānanupajīvataḥ। vahataḥ prathamaṃ kalpamanukalpena jīvanam ॥12-128-24॥
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.
āpad-gatena dharmāṇām anyāyena-upajīvanam। api hi etad brāhmaṇeṣu dṛṣṭam vṛtti-parikṣaye ॥12-128-25॥
Even among Brāhmaṇas, when livelihood is lost, it has been seen that one who has fallen into distress subsists on dharmas by unjust means.
kṣatriye saṃśayaḥ kaḥ syād ity etan niścitaṃ sadā। ādadīta viśiṣṭebhyo nāvasīdet kathaṃcana ॥12-128-26॥
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.
hantāraṃ rakṣitāraṃ ca prajānāṃ kṣatriyaṃ viduḥ। tasmātsaṃrakṣatā kāryamādānaṃ kṣatrabandhunā ॥12-128-27॥
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.
anyatra rājan hiṁsāyā vṛttir neha asti kasyacit। api araṇya-samutthasya ekasya carataḥ muneḥ ॥12-128-28॥
O king, nowhere else does the practice of violence exist here for anyone; not even for a solitary sage wandering from the forest.
na śaṅkha-likhitāṃ vṛttiṃ śakyam āsthāya jīvitum। viśeṣataḥ kuru-śreṣṭha prajā-pālanam īpsatā ॥12-128-29॥
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.
parasparābhisaṁrakṣā rājñā rāṣṭreṇa cāpadi। nityameveha kartavyā eṣa dharmaḥ sanātanaḥ ॥12-128-30॥
Mutual protection between the king and the kingdom in times of adversity must always be practiced here; this is the eternal duty.
rājā rāṣṭraṃ yathāpatsu dravyaughaiḥ parirakṣati। rāṣṭreṇa rājā vyasane parirakṣyastathā bhavet ॥12-128-31॥
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.
kośaṃ daṇḍaṃ balaṃ mitraṃ yad anyad api sañcitam। na kurvītāntaraṃ rāṣṭre rājā parigate kṣudhā ॥12-128-32॥
When famine has occurred, the king should not make any distinction in the kingdom regarding treasury, punishment, army, friend, or any other accumulated resources.
bījaṃ bhaktena sampādyam iti dharmavido viduḥ। atra etat śambarasya āhuḥ mahāmāyasya darśanam ॥12-128-33॥
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.
dhiktasya jīvitaṃ rājño rāṣṭre yasyāvasīdati। avṛttyāntyamanuṣyo'pi yo vai veda śibervacaḥ ॥12-128-34॥
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.
rājñaḥ kośabalaṃ mūlaṃ kośamūlaṃ punarbalam। tanmūlaṃ sarvadharmāṇāṃ dharmamūlāḥ punaḥ prajāḥ ॥12-128-35॥
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.
nānyān apīḍayitva iha kośaḥ śakyaḥ kuto balam। tadarthaṃ pīḍayitvā ca doṣaṃ na prāptum arhati ॥12-128-36॥
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.
akāryam api yajñārthaṃ kriyate yajñakarmasu। etasmāt kāraṇād rājā na doṣaṃ prāptum arhati ॥12-128-37॥
If an improper act is performed for the sake of sacrifice, then for this reason, the king does not incur blame.
arthārtham anyad bhavati viparītam athāparam। anarthārtham athāpy anyat tat sarvaṃ hy artha-lakṣaṇam॥ evaṃ buddhyā samprapaśyen medhāvī kārya-niścayam॥12-128-38॥
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.
yajñārtham anyad bhavati yajñe na arthaḥ tathā aparaḥ। yajñasya artha-artham eva anyat tat sarvaṃ yajña-sādhanam ॥12-128-39॥
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.
upamām atra vakṣyāmi dharmatattvaprakāśinīm। yūpaṃ chindanti yajñārthaṃ tatra ye paripanthinaḥ ॥12-128-40॥
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.
drumāḥ kecana sāmantā dhruvaṃ chindanti tān api। te cāpi nipatanto'nyaān nighnanti ca vanaspatīn ॥12-128-41॥
Some trees, standing nearby, certainly cut down others; and those, as they fall, also strike other trees.
evaṃ kośasya mahato ye narāḥ paripanthinaḥ। tānahatvā na paśyāmi siddhimatra parantapa ॥12-128-42॥
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.
dhanena jayate lokāvubhau paramimaṃ tathā। satyaṃ ca dharmavacanaṃ yathā nāstyadhanastathā ॥12-128-43॥
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.
sarvopāyairādadīta dhanaṃ yajñaprayojanam। na tulyadoṣaḥ syādevaṃ kāryākāryeṣu bhārata ॥12-128-44॥
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.
naitau sambhavato rājan kathaṃcid api bhārata। na hy araṇyeṣu paśyāmi dhanavṛddhān ahaṃ kvacit ॥12-128-45॥
O Bhārata, O king, these two are not born in any way. Indeed, I do not see wealthy people anywhere in the forests.
yad idaṃ dṛśyate vittaṃ pṛthivyām iha kiñcana। mamedaṃ syān mamedaṃ syād ity ayaṃ kāṅkṣate janaḥ॥12-128-46॥
Whatever wealth is seen here on earth, people desire, saying, "May this be mine, may this be mine."
na ca rājyasamo dharmaḥ kaścidasti parantapa। dharmaṃ śaṃsanti te rājñāmāpadarthamito'nyathā ॥12-128-47॥
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.
dānena karmaṇā cānye tapasānye tapasvinaḥ। buddhyā dākṣyeṇa cāpyanye cinvanti dhanasañcayān ॥12-128-48॥
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.
adhanaṃ durbalaṃ prāhur dhanena balavān bhavet। sarvaṃ dhanavataḥ prāpyaṃ sarvaṃ tarati kośavān ॥ kośād dharmaś ca kāmaś ca paro lokas tathāpy ayam ॥12-128-49॥
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.
