12.130
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.
हीने परमके धर्मे सर्वलोकातिलङ्घिनि। सर्वस्मिन्दस्युसाद्भूते पृथिव्यामुपजीवने ॥१२-१३०-१॥
hīne paramake dharme sarvalokātilaṅghini। sarvasmindasyusādbhūte pṛthivyāmupajīvane ॥12-130-1॥
[हीने (hīne) - in the inferior; परमके (paramake) - supreme; धर्मे (dharme) - dharma; सर्वलोकातिलङ्घिनि (sarvalokātilaṅghini) - transgressing all people; सर्वस्मिन् (sarvasmin) - in all; दस्युसाद्भूते (dasyusādbhūte) - become like robbers; पृथिव्याम् (pṛthivyām) - on the earth; उपजीवने (upajīvane) - for livelihood;]
(In the inferior, supreme dharma, transgressing all people; when all have become like robbers on the earth for livelihood.)
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॥
kenāsminbrāhmaṇo jīvejjaghanye kāla āgate। asantyajanputrapautrānanukrośātpitāmaha ॥12-130-2॥
[केन (kena) - by what; अस्मिन् (asmin) - in this; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; जीवेत् (jīvet) - should live; जघन्ये (jaghanye) - in the worst; काल (kāla) - time; आगते (āgate) - having come; असन्त्यजन् (asantyajan) - not abandoning; पुत्र (putra) - son; पौत्रान् (pautrān) - grandsons; अनुक्रोशात् (anukrośāt) - from compassion; पितामहः (pitāmahaḥ) - grandfather;]
(By what should a brāhmaṇa live in this, when the worst time has come? Not abandoning sons and grandsons, from compassion, the grandfather.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
विज्ञानबलमास्थाय जीवितव्यं तथागते। सर्वं साध्वर्थमेवेदमसाध्वर्थं न किञ्चन ॥१२-१३०-३॥
vijñānabalamāsthāya jīvitavyaṃ tathāgate। sarvaṃ sādhvart hamevedamasādhvarthaṃ na kiñcana ॥12-130-3॥
[विज्ञान (vijñāna) - knowledge; बलम् (balam) - strength; आस्थाय (āsthāya) - having resorted to; जीवितव्यम् (jīvitavyam) - should be lived; तथागते (tathāgate) - when thus gone; सर्वम् (sarvam) - all; साधु-अर्थम् (sādhu-artham) - for righteous purpose; एव (eva) - only; इदम् (idam) - this; असाधु-अर्थम् (asādhu-artham) - for unrighteous purpose; न (na) - not; किञ्चन (kiñcana) - anything;]
(Having resorted to the strength of knowledge, life should be lived when thus gone. All this is only for righteous purpose, not for unrighteous purpose at all.)
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॥
asādhubhyo nirādāya sādhubhyo yaḥ prayacchati। ātmānaṃ saṅkramaṃ kṛtvā kṛtsnadharmavideva saḥ ॥12-130-4॥
[असाधुभ्यः (asādhubhyaḥ) - from the wicked; निरादाय (nirādāya) - having taken away; साधुभ्यः (sādhubhyaḥ) - to the virtuous; यः (yaḥ) - who; प्रयच्छति (prayacchati) - gives; आत्मानम् (ātmānam) - himself; सङ्क्रमम् (saṅkramam) - as an intermediary; कृत्वा (kṛtvā) - having made; कृत्स्नधर्मविद् (kṛtsnadharmavid) - knower of all dharma; इव (iva) - like; सः (saḥ) - he;]
(Who, having taken away from the wicked, gives to the virtuous, having made himself as an intermediary, like a knower of all dharma, he.)
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॥
suroṣeṇātmano rājanrājye sthitimakopayan। adattamapyādadīta dāturvittaṃ mameti vā ॥12-130-5॥
[सुरोषेण (suroṣeṇa) - with anger of a god; आत्मनः (ātmanaḥ) - of oneself; राजन् (rājan) - O king; राज्ये (rājye) - in the kingdom; स्थितिम् (sthitim) - the position; अकोपयन् (akopayan) - not disturbing; अदत्तम् (adattam) - not given; अपि (api) - even; आददीत (ādadīta) - he may take; दातुः (dātuḥ) - of the giver; वित्तम् (vittam) - wealth; मम (mama) - mine; इति (iti) - thus; वा (vā) - or;]
(With the anger of a god, O king, not disturbing the position in the kingdom of oneself, even what is not given, he may take, the wealth of the giver, or thinking 'it is mine' thus.)
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॥
vijñānabalapūto yo vartate ninditeṣvapi। vṛttavijñānavāndhīraḥ kastaṃ kiṃ vaktumarhati ॥12-130-6॥
[विज्ञान (vijñāna) - knowledge; बल (bala) - strength; पूतः (pūtaḥ) - purified; यः (yaḥ) - who; वर्तते (vartate) - acts; निन्दितेषु (ninditeṣu) - among the censured; अपि (api) - even; वृत्त (vṛtta) - conduct; विज्ञानवान् (vijñānavān) - possessing discernment; धीरः (dhīraḥ) - wise; कः (kaḥ) - who; तम् (tam) - him; किम् (kim) - what; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - is worthy;]
(He who, purified by the strength of knowledge, acts even among the censured—who, possessing discernment and wise conduct, who is worthy to speak anything about him?)
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॥
yeṣāṃ balakṛtā vṛttir naiṣām anyābhir ocate। tejasābhipravardhante balavanto yudhiṣṭhira ॥12-130-7॥
[येषाम् (yeṣām) - of whom; बलकृता (balakṛtā) - made by strength; वृत्तिः (vṛttiḥ) - livelihood; न (na) - not; एषाम् (eṣām) - for these; अन्याभिः (anyābhiḥ) - by others; रोचते (rocate) - is pleasing; तेजसा (tejasā) - by brilliance; अभिप्रवर्धन्ते (abhipravardhante) - they especially grow; बलवन्तः (balavantaḥ) - the strong ones; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira;]
(Of whom livelihood is made by strength, for these, other (livelihoods) are not pleasing; by brilliance, the strong ones especially grow, O Yudhishthira.)
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॥
yadeva prakṛtaṃ śāstram aviśeṣeṇa vindati। tadeva madhyāḥ sevante medhāvī cāpy athottaram ॥12-130-8॥
[यत् (yat) - which; एव (eva) - indeed; प्रकृतं (prakṛtam) - natural; शास्त्रम् (śāstram) - treatise; अविशेषेण (aviśeṣeṇa) - without distinction; विन्दति (vindati) - finds; तत् (tat) - that; एव (eva) - indeed; मध्याः (madhyāḥ) - the average ones; सेवन्ते (sevante) - engage in; मेधावी (medhāvī) - the wise; च (ca) - and; अपि (api) - also; अथ (atha) - then; उत्तरम् (uttaram) - the superior; ॥१२-१३०-८॥ (॥12-130-8॥) -;]
(Which indeed natural treatise without distinction finds, that indeed the average ones engage in; the wise also then (engage in) the superior.)
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॥
ṛtvikpurohitācāryānsatkṛtairabhipūjitān। na brāhmaṇānyātayeta doṣānprāpnoti yātayan ॥12-130-9॥
[ऋत्विक् (ṛtvik) - priest; पुरोहित (purohita) - family priest; आचार्यान् (ācāryān) - teachers; सत्कृतैः (satkṛtaiḥ) - with respect; अभिपूजितान् (abhipūjitān) - honored; न (na) - not; ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; यातयेत् (yātayet) - should harm; दोषान् (doṣān) - faults; प्राप्नोति (prāpnoti) - obtains; यातयन् (yātayan) - harming;]
(Priests, family priests, and teachers who are honored with respect—one should not harm Brāhmaṇas; harming (them), one obtains faults.)
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॥
etat-pramāṇaṃ lokasya cakṣur-etat-sanātanam। tat-pramāṇo'vagāheta tena tat-sādhv-asādhu vā ॥12-130-10॥
[एतत् (etat) - this; प्रमाणम् (pramāṇam) - means of knowledge; लोकस्य (lokasya) - of the world; चक्षुः (cakṣuḥ) - eye; एतत् (etat) - this; सनातनम् (sanātanam) - eternal; तत् (tat) - that; प्रमाणः (pramāṇaḥ) - means of knowledge; अवगाहेत् (avagāhet) - should investigate; तेन (tena) - by that; तत् (tat) - that; साधु (sādhu) - good; असाधु (asādhu) - not good; वा (vā) - or;]
(This means of knowledge is the eye of the world, this is eternal. One should investigate by that means of knowledge whether that is good or not good.)
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॥
bahūni grāmavāstavyaā roṣād brūyuḥ parasparam। na teṣāṃ vacanād rājā satkuryād yātayet vā ॥12-130-11॥
[बहूनि (bahūni) - many; ग्रामवास्तव्या (grāmavāstavyaā) - village-dwellers; रोषात् (roṣāt) - from anger; ब्रूयुः (brūyuḥ) - might say; परस्परम् (parasparam) - to each other; न (na) - not; तेषाम् (teṣām) - of them; वचनात् (vacanāt) - from the words; राजा (rājā) - the king; सत्कुर्यात् (satkuryāt) - should honor; यातयेत् (yātayet) - should punish; वा (vā) - or;]
(Many village-dwellers, from anger, might say to each other. The king should not, from their words, honor or punish (anyone).)
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॥
na vācyah parivādo vai na śrotavyaḥ kathañcana। karṇāveva pidhātavyau prastheyaṃ vā tato'nyataḥ ॥12-130-12॥
[न (na) - not; वाच्यः (vācyah) - should be spoken; परिवादः (parivādaḥ) - slander; वै (vai) - indeed; न (na) - not; श्रोतव्यः (śrotavyaḥ) - should be heard; कथञ्चन (kathañcana) - in any way; कर्णौ (karṇau) - the ears; एव (eva) - indeed; पिधातव्यौ (pidhātavyau) - should be closed; प्रस्थेयम् (prastheyam) - should depart; वा (vā) - or; ततः (tataḥ) - from there; अन्यतः (anyataḥ) - elsewhere;]
(Not should be spoken slander indeed, not should be heard in any way. The ears indeed should be closed, or should depart from there elsewhere.)
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॥
na vai satāṃ vṛttam etat parivādo na paiśunam। guṇānām eva vaktāraḥ santaḥ satsu yudhiṣṭhira ॥12-130-13॥
[न (na) - not; वै (vai) - indeed; सतां (satām) - of the virtuous; वृत्तम् (vṛttam) - conduct; एतत् (etat) - this; परिवादः (parivādaḥ) - slander; न (na) - not; पैशुनम् (paiśunam) - malicious gossip; गुणानाम् (guṇānām) - of virtues; एव (eva) - only; वक्तारः (vaktāraḥ) - speakers; सन्तः (santaḥ) - the good; सत्सु (satsu) - among the virtuous; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira;]
(Not indeed is this the conduct of the virtuous—slander, nor malicious gossip. Of virtues only are the speakers, the good, among the virtuous, O Yudhishthira.)
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॥
yathā samadhurau damyau sudāntau sādhuvāhinau। dhuramudyamya vahatastathā varteta vai nṛpaḥ॥ yathā yathāsya vahataḥ sahāyāḥ syustathāpare॥12-130-14॥
[यथा (yathā) - just as; समधुरौ (samadhurau) - well-yoked (dual); दम्यौ (damyau) - controllable (dual); सुदान्तौ (sudāntau) - well-trained (dual); साधुवाहिनौ (sādhuvāhinau) - well-driven (dual); धुरम् (dhuram) - yoke; उद्यम्य (udyamya) - having raised; वहतः (vahatḥ) - pulling (dual); तथा (tathā) - so; वर्तेत (varteta) - should act; वै (vai) - indeed; नृपः (nṛpaḥ) - king; यथा (yathā) - just as; यथा (yathā) - just as; अस्य (asya) - of him; वहतः (vahatḥ) - pulling; सहायाः (sahāyāḥ) - helpers; स्युः (syuḥ) - may be; तथा (tathā) - so; अपरे (apare) - others;]
(Just as two well-yoked, controllable, well-trained, well-driven (animals), having raised the yoke, pull (the cart), so indeed should the king act. Just as, as there are helpers for him who pulls, so (there are) others.)
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॥
ācārameva manyante garīyo dharmalakṣaṇam। apare naivamicchanti ye śaṅkhalikhitapriyāḥ ॥ mārdavādatha lobhādvā te brūyurvākyamīdṛśam ॥12-130-15॥
[आचारम् (ācāram) - conduct; एव (eva) - indeed; मन्यन्ते (manyante) - they consider; गरीयः (garīyaḥ) - superior; धर्मलक्षणम् (dharmalakṣaṇam) - mark of dharma; अपरे (apare) - others; न (na) - not; एवम् (evam) - thus; इच्छन्ति (icchanti) - wish; ये (ye) - who; शङ्खलिखितप्रियाः (śaṅkhalikhitapriyāḥ) - fond of Śaṅkha and Likhita; मार्दवात् (mārdavāt) - from gentleness; अथ (atha) - or; लोभात् (lobhāt) - from greed; वा (vā) - or; ते (te) - they; ब्रूयुः (brūyuḥ) - might say; वाक्यम् (vākyam) - statement; ईदृशम् (īdṛśam) - such;]
(They indeed consider conduct as the superior mark of dharma. Others, who are fond of Śaṅkha and Likhita, do not wish thus. From gentleness or from greed, they might say such a statement.)
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॥
ārṣam apy atra paśyanti vikarmasthasya yāpanam। na ca ārṣāt sadṛśaṃ kiñcit pramāṇaṃ vidyate kvacit ॥12-130-16॥
[आर्षम् (ārṣam) - of the ṛṣis; अपि (api) - even; अत्र (atra) - here; पश्यन्ति (paśyanti) - they see; विकर्मस्थस्य (vikarmasthasya) - of one engaged in improper acts; यापनम् (yāpanam) - sustenance; न (na) - not; च (ca) - and; आर्षात् (ārṣāt) - from the ṛṣis; सदृशम् (sadṛśam) - equal; किञ्चित् (kiñcit) - anything; प्रमाणम् (pramāṇam) - authority; विद्यते (vidyate) - exists; क्वचित् (kvacit) - anywhere;]
(Even here, they see the sustenance of one engaged in improper acts as belonging to the ṛṣis; and there is not any authority anywhere equal to that of the ṛṣis.)
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॥
devā api vikarmasthaṃ yātayanti narādhamam। vyājena vindan vittaṃ hi dharmāttu parihīyate ॥12-130-17॥
[देवा (devā) - gods; अपि (api) - even; विकर्मस्थं (vikarmastham) - engaged in wrongful acts; यातयन्ति (yātayanti) - torment; नराधमम् (narādhamam) - lowest of men; व्याजेन (vyājena) - by deceit; विन्दन् (vindan) - obtaining; वित्तं (vittaṃ) - wealth; हि (hi) - indeed; धर्मात् (dharmāt) - from righteousness; तु (tu) - but; परिहीयते (parihīyate) - is deprived;]
(Even the gods torment the lowest of men engaged in wrongful acts. Indeed, one obtaining wealth by deceit is deprived of righteousness.)
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॥
sarvataḥ satkṛtaḥ sadbhir bhūtiprabhavakāraṇaiḥ। hṛdayenābhyanujñāto yo dharmas taṃ vyavasyati ॥12-130-18॥
[सर्वतः (sarvataḥ) - from all sides; सत्कृतः (satkṛtaḥ) - honored; सद्भिः (sadbhiḥ) - by the virtuous; भूतिप्रभवकारणैः (bhūtiprabhavakāraṇaiḥ) - by the causes of prosperity and origin; हृदयेन (hṛdayena) - by the heart; अभ्यनुज्ञातः (abhyanujñātaḥ) - approved; यः (yaḥ) - who; धर्मः (dharmaḥ) - dharma; तम् (tam) - that; व्यवस्यति (vyavasyati) - determines;]
(Who is honored from all sides by the virtuous and by the causes of prosperity and origin, who is approved by the heart, that dharma he determines.)
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॥
yaś caturguṇasampannaṃ dharmaṃ veda sa dharmavit। aher iva hi dharmasya padaṃ duḥkhaṃ gaveṣitum ॥12-130-19॥
[यः (yaḥ) - who; चतुर्गुणसम्पन्नं (caturguṇasampannaṃ) - endowed with four qualities; धर्मं (dharmaṃ) - dharma; वेद (veda) - knows; सः (saḥ) - he; धर्मवित् (dharmavit) - knower of dharma; अहेः (aheḥ) - of a snake; इव (iva) - like; हि (hi) - indeed; धर्मस्य (dharmasya) - of dharma; पदं (padaṃ) - footprint; दुःखं (duḥkhaṃ) - difficult; गवेषितुम् (gaveṣitum) - to search;]
(Who knows dharma endowed with four qualities, he is a knower of dharma. Indeed, like the footprint of a snake, it is difficult to search for the footprint of dharma.)
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॥
yathā mṛgasya viddhasya mṛgavyādhaḥ padaṃ nayet। kakṣe rudhirapātena tathā dharmapadaṃ nayet ॥12-130-20॥
[यथा (yathā) - just as; मृगस्य (mṛgasya) - of the deer; विद्धस्य (viddhasya) - of the wounded; मृगव्याधः (mṛgavyādhaḥ) - hunter of deer; पदं (padaṃ) - track; नयेत् (nayet) - may lead; कक्षे (kakṣe) - in the thicket; रुधिरपातेन (rudhirapātena) - by the fall of blood; तथा (tathā) - in the same way; धर्मपदं (dharmapadam) - track of dharma; नयेत् (nayet) - may lead;]
(Just as the hunter of deer may lead (find) the track of the wounded deer in the thicket by the fall of blood, in the same way, one may lead (find) the track of dharma.)
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॥
evaṃ sadbhirvinītena pathā gantavyamacyuta। rājarṣīṇāṃ vṛttam etad avagaccha yudhiṣṭhira ॥12-130-21॥
[एवं (evaṃ) - thus; सद्भिः (sadbhiḥ) - by the virtuous; विनीतेन (vinītena) - by the disciplined; पथा (pathā) - by the path; गन्तव्यम् (gantavyam) - should be gone; अच्युत (acyuta) - O Acyuta; राजर्षीणाम् (rājarṣīṇām) - of royal sages; वृत्तम् (vṛttam) - conduct; एतत् (etad) - this; अवगच्छ (avagaccha) - understand; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira;]
(Thus, by the virtuous, by the disciplined path, should be gone, O Acyuta. Of royal sages, this conduct, understand, O Yudhishthira.)
O Yudhishthira, understand this conduct of the royal sages: thus, one should proceed by the disciplined path of the virtuous, O Acyuta.
