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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
हीने परमके धर्मे सर्वलोकातिलङ्घिनि। सर्वस्मिन्दस्युसाद्भूते पृथिव्यामुपजीवने ॥१२-१३०-१॥
When the supreme dharma is inferior, and all people are transgressed; when everyone on earth has become like robbers for the sake of livelihood.
केनास्मिन्ब्राह्मणो जीवेज्जघन्ये काल आगते। असन्त्यजन्पुत्रपौत्राननुक्रोशात्पितामह ॥१२-१३०-२॥
By what means should a brāhmaṇa survive in such times of adversity? Out of compassion, the grandfather does not abandon his sons and grandsons.
भीष्म उवाच॥
Bhīṣma said.
विज्ञानबलमास्थाय जीवितव्यं तथागते। सर्वं साध्वर्थमेवेदमसाध्वर्थं न किञ्चन ॥१२-१३०-३॥
One should live life relying on the strength of knowledge, especially when such a situation arises. Everything here is only for a righteous purpose; nothing is for an unrighteous purpose.
असाधुभ्यो निरादाय साधुभ्यो यः प्रयच्छति। आत्मानं सङ्क्रमं कृत्वा कृत्स्नधर्मविदेव सः ॥१२-१३०-४॥
He who, having taken from the wicked and giving to the virtuous, acts as an intermediary himself, is like one who knows all dharma.
सुरोषेणात्मनो राजन्राज्ये स्थितिमकोपयन्। अदत्तमप्याददीत दातुर्वित्तं ममेति वा ॥१२-१३०-५॥
O king, with divine anger, without disturbing his own position in the kingdom, one may even take what is not given, whether it is the wealth of the giver or thinking 'this is mine.'
विज्ञानबलपूतो यो वर्तते निन्दितेष्वपि। वृत्तविज्ञानवान्धीरः कस्तं किं वक्तुमर्हति ॥१२-१३०-६॥
Who, being purified by the strength of knowledge and acting even among the censured, possessing discernment and wise conduct, is worthy to speak anything about him?
येषां बलकृता वृत्तिर्नैषामन्याभिरोचते। तेजसाभिप्रवर्धन्ते बलवन्तो युधिष्ठिर ॥१२-१३०-७॥
O Yudhishthira, those whose livelihood is made by strength do not find other means pleasing; the strong especially flourish by their own brilliance.
यदेव प्रकृतं शास्त्रमविशेषेण विन्दति। तदेव मध्याः सेवन्ते मेधावी चाप्यथोत्तरम् ॥१२-१३०-८॥
Whatever treatise is found to be natural and without distinction, that is followed by the average people; but the wise also pursue what is superior.
ऋत्विक्पुरोहिताचार्यान्सत्कृतैरभिपूजितान्। न ब्राह्मणान्यातयेत दोषान्प्राप्नोति यातयन् ॥१२-१३०-९॥
One should not harm Brāhmaṇas such as priests, family priests, and teachers who are honored with respect; for by harming them, one incurs faults.
एतत्प्रमाणं लोकस्य चक्षुरेतत्सनातनम्। तत्प्रमाणोऽवगाहेत तेन तत्साध्वसाधु वा ॥१२-१३०-१०॥
This means of knowledge is the eternal eye of the world. By this, one should discern whether something is good or not.
बहूनि ग्रामवास्तव्या रोषाद्ब्रूयुः परस्परम्। न तेषां वचनाद्राजा सत्कुर्याद्यातयेत वा ॥१२-१३०-११॥
Many villagers, out of anger, may speak to each other; the king should neither honor nor punish anyone based on their words.
न वाच्यः परिवादो वै न श्रोतव्यः कथञ्चन। कर्णावेव पिधातव्यौ प्रस्थेयं वा ततोऽन्यतः ॥१२-१३०-१२॥
One should not speak slander, nor should one listen to it in any way. One should either close one's ears or leave that place for somewhere else.
न वै सतां वृत्तमेतत्परिवादो न पैशुनम्। गुणानामेव वक्तारः सन्तः सत्सु युधिष्ठिर ॥१२-१३०-१३॥
O Yudhishthira, slander and malicious gossip are not the conduct of the virtuous. The good among the virtuous speak only of virtues.
यथा समधुरौ दम्यौ सुदान्तौ साधुवाहिनौ। धुरमुद्यम्य वहतस्तथा वर्तेत वै नृपः ॥ यथा यथास्य वहतः सहायाः स्युस्तथापरे ॥१२-१३०-१४॥
Just as two well-yoked, well-trained, and well-driven animals pull the yoke together, so should a king act. As there are helpers for the one who pulls, so too are there others who assist.
आचारमेव मन्यन्ते गरीयो धर्मलक्षणम्। अपरे नैवमिच्छन्ति ये शङ्खलिखितप्रियाः ॥ मार्दवादथ लोभाद्वा ते ब्रूयुर्वाक्यमीदृशम् ॥१२-१३०-१५॥
Some consider conduct alone as the highest mark of dharma. Others, who are attached to the teachings of Śaṅkha and Likhita, do not agree; out of gentleness or greed, they may make such statements.
आर्षमप्यत्र पश्यन्ति विकर्मस्थस्य यापनम्। न चार्षात्सदृशं किञ्चित्प्रमाणं विद्यते क्वचित् ॥१२-१३०-१६॥
Even in this context, the sustenance of one engaged in improper acts is regarded as belonging to the ṛṣis; and there is no authority anywhere equal to that of the ṛṣis.
देवा अपि विकर्मस्थं यातयन्ति नराधमम्। व्याजेन विन्दन्वित्तं हि धर्मात्तु परिहीयते ॥१२-१३०-१७॥
Even the gods punish the vilest of men who engage in wrongful acts. Wealth obtained by deceit leads to the loss of righteousness.
सर्वतः सत्कृतः सद्भिर्भूतिप्रभवकारणैः। हृदयेनाभ्यनुज्ञातो यो धर्मस्तं व्यवस्यति ॥१२-१३०-१८॥
That is considered dharma which is honored by the virtuous from all sides, is based on the causes of prosperity and origin, and is approved by the heart.
यश्चतुर्गुणसम्पन्नं धर्मं वेद स धर्मवित्। अहेरिव हि धर्मस्य पदं दुःखं गवेषितुम् ॥१२-१३०-१९॥
He who knows dharma endowed with the four qualities is truly a knower of dharma. Indeed, just as it is difficult to trace the path of a snake, so too is it difficult to discern the path of dharma.
यथा मृगस्य विद्धस्य मृगव्याधः पदं नयेत्। कक्षे रुधिरपातेन तथा धर्मपदं नयेत् ॥१२-१३०-२०॥
Just as a hunter tracks a wounded deer in the thicket by following the trail of blood, so too should one discern the path of dharma.
एवं सद्भिर्विनीतेन पथा गन्तव्यमच्युत। राजर्षीणां वृत्तमेतदवगच्छ युधिष्ठिर ॥१२-१३०-२१॥
O Yudhishthira, understand this conduct of the royal sages: thus, one should proceed by the disciplined path of the virtuous, O Acyuta.
