12.130
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
hīne paramake dharme sarvalokātilaṅghini। sarvasmindasyusādbhūte pṛthivyāmupajīvane ॥12-130-1॥
When the supreme dharma is inferior, and all people are transgressed; when everyone on earth has become like robbers for the sake of livelihood.
kenāsminbrāhmaṇo jīvejjaghanye kāla āgate। asantyajanputrapautrānanukrośātpitāmaha ॥12-130-2॥
By what means should a brāhmaṇa survive in such times of adversity? Out of compassion, the grandfather does not abandon his sons and grandsons.
bhīṣma uvāca॥
Bhīṣma said.
vijñānabalamāsthāya jīvitavyaṃ tathāgate। sarvaṃ sādhvart hamevedamasādhvarthaṃ na kiñcana ॥12-130-3॥
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.
asādhubhyo nirādāya sādhubhyo yaḥ prayacchati। ātmānaṃ saṅkramaṃ kṛtvā kṛtsnadharmavideva saḥ ॥12-130-4॥
He who, having taken from the wicked and giving to the virtuous, acts as an intermediary himself, is like one who knows all dharma.
suroṣeṇātmano rājanrājye sthitimakopayan। adattamapyādadīta dāturvittaṃ mameti vā ॥12-130-5॥
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.'
vijñānabalapūto yo vartate ninditeṣvapi। vṛttavijñānavāndhīraḥ kastaṃ kiṃ vaktumarhati ॥12-130-6॥
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?
yeṣāṃ balakṛtā vṛttir naiṣām anyābhir ocate। tejasābhipravardhante balavanto yudhiṣṭhira ॥12-130-7॥
O Yudhishthira, those whose livelihood is made by strength do not find other means pleasing; the strong especially flourish by their own brilliance.
yadeva prakṛtaṃ śāstram aviśeṣeṇa vindati। tadeva madhyāḥ sevante medhāvī cāpy athottaram ॥12-130-8॥
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.
ṛtvikpurohitācāryānsatkṛtairabhipūjitān। na brāhmaṇānyātayeta doṣānprāpnoti yātayan ॥12-130-9॥
One should not harm Brāhmaṇas such as priests, family priests, and teachers who are honored with respect; for by harming them, one incurs faults.
etat-pramāṇaṃ lokasya cakṣur-etat-sanātanam। tat-pramāṇo'vagāheta tena tat-sādhv-asādhu vā ॥12-130-10॥
This means of knowledge is the eternal eye of the world. By this, one should discern whether something is good or not.
bahūni grāmavāstavyaā roṣād brūyuḥ parasparam। na teṣāṃ vacanād rājā satkuryād yātayet vā ॥12-130-11॥
Many villagers, out of anger, may speak to each other; the king should neither honor nor punish anyone based on their words.
na vācyah parivādo vai na śrotavyaḥ kathañcana। karṇāveva pidhātavyau prastheyaṃ vā tato'nyataḥ ॥12-130-12॥
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.
na vai satāṃ vṛttam etat parivādo na paiśunam। guṇānām eva vaktāraḥ santaḥ satsu yudhiṣṭhira ॥12-130-13॥
O Yudhishthira, slander and malicious gossip are not the conduct of the virtuous. The good among the virtuous speak only of virtues.
yathā samadhurau damyau sudāntau sādhuvāhinau। dhuramudyamya vahatastathā varteta vai nṛpaḥ॥ yathā yathāsya vahataḥ sahāyāḥ syustathāpare॥12-130-14॥
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.
ācārameva manyante garīyo dharmalakṣaṇam। apare naivamicchanti ye śaṅkhalikhitapriyāḥ ॥ mārdavādatha lobhādvā te brūyurvākyamīdṛśam ॥12-130-15॥
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.
ārṣam apy atra paśyanti vikarmasthasya yāpanam। na ca ārṣāt sadṛśaṃ kiñcit pramāṇaṃ vidyate kvacit ॥12-130-16॥
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.
devā api vikarmasthaṃ yātayanti narādhamam। vyājena vindan vittaṃ hi dharmāttu parihīyate ॥12-130-17॥
Even the gods punish the vilest of men who engage in wrongful acts. Wealth obtained by deceit leads to the loss of righteousness.
sarvataḥ satkṛtaḥ sadbhir bhūtiprabhavakāraṇaiḥ। hṛdayenābhyanujñāto yo dharmas taṃ vyavasyati ॥12-130-18॥
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.
yaś caturguṇasampannaṃ dharmaṃ veda sa dharmavit। aher iva hi dharmasya padaṃ duḥkhaṃ gaveṣitum ॥12-130-19॥
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.
yathā mṛgasya viddhasya mṛgavyādhaḥ padaṃ nayet। kakṣe rudhirapātena tathā dharmapadaṃ nayet ॥12-130-20॥
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.
evaṃ sadbhirvinītena pathā gantavyamacyuta। rājarṣīṇāṃ vṛttam etad avagaccha yudhiṣṭhira ॥12-130-21॥
O Yudhishthira, understand this conduct of the royal sages: thus, one should proceed by the disciplined path of the virtuous, O Acyuta.
