12.140
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.
यदिदं घोरमुद्दिष्टमश्रद्धेयमिवानृतम्। अस्ति स्विद्दस्युमर्यादा यामहं परिवर्जये ॥१२-१४०-१॥
yad idaṃ ghoram uddiṣṭam aśraddheyam iva anṛtam। asti svit dasyu-maryādā yām ahaṃ parivarjaye ॥12-140-1॥
[यत् (yat) - which; इदं (idaṃ) - this; घोरम् (ghoram) - terrible; उद्दिष्टम् (uddiṣṭam) - declared; अश्रद्धेयम् (aśraddheyam) - untrustworthy; इव (iva) - as if; अनृतम् (anṛtam) - falsehood; अस्ति (asti) - there is; स्वित् (svit) - perhaps; दस्यु-मर्यादा (dasyu-maryādā) - robber's code; याम् (yām) - which; अहम् (aham) - I; परिवर्जये (parivarjaye) - should avoid;]
(Which this terrible declared untrustworthy as if falsehood. There is perhaps robber's code which I should avoid.)
Is there, perhaps, a robber's code among these terrible, declared, seemingly untrustworthy falsehoods, which I should avoid?
संमुह्यामि विषीदामि धर्मो मे शिथिलीकृतः। उद्यमं नाधिगच्छामि कुतश्चित्परिचिन्तयन् ॥१२-१४०-२॥
saṁmuhyāmi viṣīdāmi dharmo me śithilīkṛtaḥ। udyamaṁ nādhigacchāmi kutaścitparicintayan ॥12-140-2॥
[संमुह्यामि (saṁmuhyāmi) - I am utterly confused; विषीदामि (viṣīdāmi) - I am despondent; धर्मः (dharmaḥ) - righteousness; मे (me) - my; शिथिलीकृतः (śithilīkṛtaḥ) - has been loosened; उद्यमम् (udyamam) - effort; न (na) - not; अधिगच्छामि (adhigacchāmi) - I attain; कुतश्चित् (kutaścit) - from anywhere; परिचिन्तयन् (paricintayan) - while pondering;]
(I am utterly confused, I am despondent, my righteousness has been loosened. I do not attain effort from anywhere while pondering.)
I am completely confused and despondent; my sense of righteousness has become weak. No matter how much I ponder, I cannot muster any effort from anywhere.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
नैतच्छुद्धागमादेव तव धर्मानुशासनम्। प्रज्ञासमवतारोऽयं कविभिः सम्भृतं मधु ॥१२-१४०-३॥
naitacchuddhāgamādeva tava dharmānuśāsanam। prajñāsamavatāro'yaṃ kavibhiḥ sambhṛtaṃ madhu ॥12-140-3॥
[न (na) - not; एतत् (etat) - this; शुद्ध (śuddha) - pure; आगमात् (āgamāt) - from tradition; एव (eva) - indeed; तव (tava) - your; धर्म (dharma) - dharma; अनुशासनम् (anuśāsanam) - instruction; प्रज्ञा (prajñā) - wisdom; समवतारः (samavatāraḥ) - complete descent; अयम् (ayam) - this; कविभिः (kavibhiḥ) - by poets; सम्भृतम् (sambhṛtam) - collected; मधु (madhu) - honey;]
(Not this pure from tradition indeed your dharma instruction. Wisdom complete descent this by poets collected honey.)
This instruction on dharma of yours is not purely from tradition. It is a honey collected by poets, a complete descent of wisdom.
बह्व्यः प्रतिविधातव्याः प्रज्ञा राज्ञा ततस्ततः। नैकशाखेन धर्मेण यात्रैषा सम्प्रवर्तते ॥१२-१४०-४॥
bahvyaḥ pratividhātavyāḥ prajñā rājñā tatastataḥ। naikaśākhena dharmeṇa yātraiṣā sampravartate ॥12-140-4॥
[बह्व्यः (bahvyaḥ) - many; प्रतिविधातव्याः (pratividhātavyāḥ) - to be countered; प्रज्ञा (prajñā) - wisdoms; राज्ञा (rājñā) - by the king; ततस्ततः (tatastataḥ) - here and there; नैकशाखेन (naikaśākhena) - not by one branch; धर्मेण (dharmeṇa) - by dharma; यात्रैषा (yātraiṣā) - this undertaking; सम्प्रवर्तते (sampravartate) - proceeds;]
(Many wisdoms are to be countered by the king here and there. This undertaking does not proceed by one branch of dharma.)
A king must counter many kinds of wisdom in various ways. This undertaking does not advance by a single branch of dharma alone.
बुद्धिसञ्जननं राज्ञां धर्ममाचरतां सदा। जयो भवति कौरव्य तदा तद्विद्धि मे वचः ॥१२-१४०-५॥
buddhisañjananaṃ rājñāṃ dharmamācaratāṃ sadā। jayo bhavati kauravya tadā tadviddhi me vacaḥ ॥12-140-5॥
[बुद्धि (buddhi) - intellect; सञ्जननम् (sañjananam) - arousing; राज्ञाम् (rājñām) - of kings; धर्मम् (dharmaṃ) - dharma; आचरताम् (ācaratām) - of those who practice; सदा (sadā) - always; जयः (jayaḥ) - victory; भवति (bhavati) - becomes; कौरव्य (kauravya) - O Kauravya; तदा (tadā) - then; तत् (tat) - that; विद्धि (viddhi) - know; मे (me) - my; वचः (vacaḥ) - word;]
(The arousing of intellect of kings who always practice dharma, O Kauravya, then victory becomes; know that as my word.)
O Kauravya, know this as my word: Victory comes to kings who always practice dharma and keep their intellect awakened.
बुद्धिश्रेष्ठा हि राजानो जयन्ति विजयैषिणः। धर्मः प्रतिविधातव्यो बुद्ध्या राज्ञा ततस्ततः ॥१२-१४०-६॥
buddhiśreṣṭhā hi rājāno jayanti vijayaiṣiṇaḥ। dharmaḥ pratividhātavyo buddhyā rājñā tatastataḥ ॥12-140-6॥
[बुद्धि (buddhi) - intellect; श्रेष्ठा (śreṣṭhā) - superior; हि (hi) - indeed; राजानः (rājānaḥ) - kings; जयन्ति (jayanti) - conquer; विजयैषिणः (vijayaiṣiṇaḥ) - desiring victory; धर्मः (dharmaḥ) - righteousness; प्रतिविधातव्यः (pratividhātavyaḥ) - to be established; बुद्ध्या (buddhyā) - by intellect; राज्ञा (rājñā) - by the king; ततः (tataḥ) - then; ततः (tataḥ) - then;]
(Indeed, kings superior in intellect, desiring victory, conquer. Righteousness is to be established by the intellect of the king, then and again.)
Kings who are superior in intellect and seek victory prevail. Righteousness must be established by the king's intellect, time and again.
नैकशाखेन धर्मेण राज्ञां धर्मो विधीयते। दुर्बलस्य कुतः प्रज्ञा पुरस्तादनुदाहृता ॥१२-१४०-७॥
naikaśākhena dharmeṇa rājñāṃ dharmo vidhīyate। durbalasya kutaḥ prajñā purastādanudāhṛtā ॥12-140-7॥
[नैकशाखेन (naikaśākhena) - not by one branch; धर्मेण (dharmeṇa) - by dharma; राज्ञां (rājñām) - of kings; धर्मः (dharmaḥ) - dharma; विधीयते (vidhīyate) - is established; दुर्बलस्य (durbalasya) - of the weak; कुतः (kutaḥ) - whence; प्रज्ञा (prajñā) - wisdom; पुरस्तात् (purastāt) - before; अनुदाहृता (anudāhṛtā) - not mentioned;]
(Dharma of kings is not established by one branch of dharma. Whence is wisdom for the weak, not mentioned before.)
The dharma of kings is not determined by a single branch of dharma. How can the weak possess wisdom, which has not been previously mentioned?
अद्वैधज्ञः पथि द्वैधे संशयं प्राप्तुमर्हति। बुद्धिद्वैधं वेदितव्यं पुरस्तादेव भारत ॥१२-१४०-८॥
advaiḍhajñaḥ pathi dvaidhe saṃśayaṃ prāptumarhati। buddhidvaidhaṃ veditavyaṃ purastādeva bhārata ॥12-140-8॥
[अद्वैधज्ञः (advaiḍhajñaḥ) - one who knows non-division; पथि (pathi) - on the path; द्वैधे (dvaidhe) - in duality; संशयम् (saṃśayam) - doubt; प्राप्तुम् (prāptum) - to obtain; अर्हति (arhati) - deserves; बुद्धिद्वैधम् (buddhidvaidham) - division of intellect; वेदितव्यम् (veditavyam) - should be known; पुरस्तात् (purastāt) - before; एव (eva) - indeed; भारत (bhārata) - O Bhārata;]
(One who knows non-division, on the path of duality, deserves to obtain doubt. Division of intellect should be known before, indeed, O Bhārata.)
O Bhārata, one who knows non-division, when on the path of duality, is liable to doubt; the division of intellect should be recognized beforehand.
पार्श्वतःकरणं प्रज्ञा विषूची त्वापगा इव। जनस्तूच्चारितं धर्मं विजानात्यन्यथान्यथा ॥१२-१४०-९॥
pārśvataḥkaraṇaṃ prajñā viṣūcī tvāpagā iva। janastūccāritaṃ dharmaṃ vijānātyanyathānyathā ॥12-140-9॥
[पार्श्वतः (pārśvataḥ) - from the side; sidewise; करणं (karaṇam) - action; instrument; प्रज्ञा (prajñā) - wisdom; discernment; विषूची (viṣūcī) - crooked; zigzag; त्वा (tvā) - like; as; अपगा (apagā) - river; stream; इव (iva) - like; as if; जनः (janaḥ) - person; people; तु (tu) - but; however; उच्चारितं (uccāritam) - pronounced; declared; धर्मं (dharmaṃ) - dharma; righteousness; विजानाति (vijānāti) - knows; understands; अन्यथा (anyathā) - otherwise; differently; अन्यथा (anyathā) - otherwise; differently;]
(Wisdom, acting from the side, is crooked like a river; but a person knows the dharma declared otherwise, otherwise.)
Wisdom that acts sidewise is crooked like a river; but people understand the dharma that is declared in various ways, each in their own way.
सम्यग्विज्ञानिनः केचिन्मिथ्याविज्ञानिनोऽपरे। तद्वै यथातथं बुद्ध्वा ज्ञानमाददते सताम् ॥१२-१४०-१०॥
samyag-vijñāninaḥ kecin mithyā-vijñāninaḥ apare। tad vai yathā-tatham buddhvā jñānam ādadate satām ॥12-140-10॥
[सम्यक्-विज्ञानिनः (samyag-vijñāninaḥ) - those possessing correct knowledge; केचित् (kecit) - some; मिथ्या-विज्ञानिनः (mithyā-vijñāninaḥ) - those possessing false knowledge; अपरे (apare) - others; तत् (tat) - that; वै (vai) - indeed; यथा-तथम् (yathā-tatham) - as it is; बुद्ध्वा (buddhvā) - having understood; ज्ञानम् (jñānam) - knowledge; आददते (ādadate) - they acquire; सताम् (satām) - of the good;]
(Those possessing correct knowledge, some; those possessing false knowledge, others. That indeed, as it is, having understood, knowledge they acquire, of the good.)
Some possess correct knowledge, others possess false knowledge. Having understood that as it truly is, the good acquire knowledge.
परिमुष्णन्ति शास्त्राणि धर्मस्य परिपन्थिनः। वैषम्यमर्थविद्यानां नैरर्थ्यात्ख्यापयन्ति ते ॥१२-१४०-११॥
parimuṣṇanti śāstrāṇi dharmasya paripanthinaḥ। vaiṣamyam arthavidyānāṃ nairarthyāt khyāpayanti te ॥12-140-11॥
[परिमुष्णन्ति (parimuṣṇanti) - they utterly destroy; शास्त्राणि (śāstrāṇi) - the scriptures; धर्मस्य (dharmasya) - of dharma; परिपन्थिनः (paripanthinaḥ) - enemies; वैषम्यम् (vaiṣamyam) - inequality; अर्थविद्यानाम् (arthavidyānām) - of the sciences of wealth; नैरर्थ्यात् (nairarthyāt) - due to futility; ख्यापयन्ति (khyāpayanti) - they proclaim; ते (te) - they;]
(The enemies of dharma utterly destroy the scriptures; they proclaim the futility of the sciences of wealth due to inequality.)
The enemies of righteousness destroy the scriptures and, because of inequality, declare the sciences of wealth to be futile.
आजिजीविषवो विद्यां यशस्कामाः समन्ततः। ते सर्वे नरपापिष्ठा धर्मस्य परिपन्थिनः ॥१२-१४०-१२॥
ājijīviṣavo vidyāṃ yaśaskāmāḥ samantataḥ। te sarve narapāpiṣṭhā dharmasya paripanthinaḥ ॥12-140-12॥
[आजिजीविषवः (ājijīviṣavaḥ) - desiring to live long; विद्याम् (vidyām) - knowledge; यशःकामाः (yaśaḥkāmāḥ) - desiring fame; समन्ततः (samantataḥ) - on all sides; ते (te) - they; सर्वे (sarve) - all; नरपापिष्ठाः (narapāpiṣṭhāḥ) - most sinful among men; धर्मस्य (dharmasya) - of dharma; परिपन्थिनः (paripanthinaḥ) - enemies;]
(Desiring to live long, knowledge, desiring fame on all sides— they all, the most sinful among men, are enemies of dharma.)
Those who desire long life, knowledge, and fame everywhere— they are all, the most sinful among men, and are the enemies of dharma.
अपक्वमतयो मन्दा न जानन्ति यथातथम्। सदा ह्यशास्त्रकुशलाः सर्वत्रापरिनिष्ठिताः ॥१२-१४०-१३॥
apakvamatayo mandā na jānanti yathātatham। sadā hyaśāstrakuśalāḥ sarvatrāpariniṣṭhitāḥ ॥12-140-13॥
[अपक्वमतयः (apakvamatayaḥ) - with immature intellects; मन्दाः (mandāḥ) - dull; slow; न (na) - not; जानन्ति (jānanti) - know; यथा (yathā) - as; तथम् (tatham) - thus; सदा (sadā) - always; हि (hi) - indeed; अशास्त्रकुशलाः (aśāstrakuśalāḥ) - unskilled in śāstra; सर्वत्र (sarvatra) - everywhere; अपरिनिष्ठिताः (apariniṣṭhitāḥ) - unsettled; unsteady;]
(With immature intellects, dull, do not know as thus; always indeed unskilled in śāstra, everywhere unsettled;)
Those with immature intellects, who are dull, do not understand things as they are; always unskilled in śāstra, they remain unsettled everywhere.
परिमुष्णन्ति शास्त्राणि शास्त्रदोषानुदर्शिनः। विज्ञानमथ विद्यानां न सम्यगिति वर्तते ॥१२-१४०-१४॥
parimuṣṇanti śāstrāṇi śāstradoṣānudarśinaḥ। vijñānamatha vidyānāṃ na samyagiti vartate ॥12-140-14॥
[परिमुष्णन्ति (parimuṣṇanti) - they destroy; (from pari + muṣ, to rob or destroy) शास्त्राणि (śāstrāṇi) - the scriptures; (plural of śāstra) शास्त्रदोषानुदर्शिनः (śāstradoṣānudarśinaḥ) - those who point out the faults in the scriptures; (śāstra-doṣa-anudarśin, one who shows defects in śāstra) विज्ञानम् (vijñānam) - true knowledge; (special or discriminative knowledge) अथ (atha) - then; (now, next) विद्यानाम् (vidyānām) - of the sciences; (genitive plural of vidyā, knowledge, science) न (na) - not; (negation) सम्यक् (samyak) - properly; (rightly, correctly) इति (iti) - thus; (so, in this way) वर्तते (vartate) - exists; (is, happens);]
(They destroy the scriptures, those who point out the faults in the scriptures. Then, true knowledge of the sciences does not properly exist thus.)
Those who point out the faults in the scriptures destroy the scriptures; thus, true knowledge of the sciences does not properly exist.
निन्दया परविद्यानां स्वां विद्यां ख्यापयन्ति ये। वागस्त्रा वाक्छुरीमत्त्वा दुग्धविद्याफला इव ॥ तान्विद्यावणिजो विद्धि राक्षसानिव भारत ॥१२-१४०-१५॥
nindayā paravidyānāṃ svāṃ vidyāṃ khyāpayanti ye। vāgastrā vākchurīmatvā dugdhavidyāphalā iva ॥ tānvidyāvaṇijo viddhi rākṣasāniva bhārata ॥12-140-15॥
[निन्दया (nindayā) - by disparagement; परविद्यानां (paravidyānāṃ) - of others' knowledge; स्वां (svām) - their own; विद्यां (vidyām) - knowledge; ख्यापयन्ति (khyāpayanti) - make known; ये (ye) - those who; वागस्त्रा (vāgastrā) - with speech as weapon; वाक्छुरीमत्त्वा (vākchurīmatvā) - having sharpness of speech; दुग्धविद्याफला (dugdhavidyāphalā) - whose knowledge is fruitless as milk (milked out); इव (iva) - like; तान् (tān) - them; विद्यावणिजः (vidyāvaṇijaḥ) - knowledge-merchants; विद्धि (viddhi) - know; राक्षसानिव (rākṣasāniva) - like demons; भारत (bhārata) - O Bhārata;]
(Those who make their own knowledge known by disparagement of others' knowledge, with speech as weapon, having sharpness of speech, whose knowledge is fruitless as milk (milked out), know them, O Bhārata, as knowledge-merchants, like demons.)
O Bhārata, know those who publicize their own knowledge by disparaging the knowledge of others, whose words are sharp and whose knowledge is as fruitless as milk that has already been milked, as knowledge-merchants, like demons.
व्याजेन कृत्स्नो विदितो धर्मस्ते परिहास्यते। न धर्मवचनं वाचा न बुद्ध्या चेति नः श्रुतम् ॥१२-१४०-१६॥
vyājena kṛtsno vidito dharmas te parihāsyate। na dharmavacanaṃ vācā na buddhyā ceti naḥ śrutam ॥12-140-16॥
[व्याजेन (vyājena) - by pretext; by deceit; कृत्स्नः (kṛtsnaḥ) - entire; whole; विदितः (viditaḥ) - known; understood; धर्मः (dharmaḥ) - dharma; righteousness; ते (te) - your; परिहास्यते (parihāsyate) - is mocked; is ridiculed; न (na) - not; धर्मवचनम् (dharmavacanam) - the word of dharma; statement of righteousness; वाचा (vācā) - by speech; by words; न (na) - not; बुद्ध्या (buddhyā) - by intellect; by understanding; च (ca) - and; इति (iti) - thus; so; नः (naḥ) - to us; for us; श्रुतम् (śrutam) - has been heard; has been learned;]
(By pretext, your entire dharma is known and is mocked. The word of dharma is not (to be followed) by speech nor by intellect, thus it has been heard by us.)
By deceit, your entire righteousness is understood and ridiculed. We have heard that the word of dharma is not to be followed merely by words or by intellect.
इति बार्हस्पतं ज्ञानं प्रोवाच मघवा स्वयम्। न त्वेव वचनं किञ्चिदनिमित्तादिहोच्यते ॥१२-१४०-१७॥
iti bārhaspataṃ jñānaṃ provāca maghavā svayam। na tveva vacanaṃ kiñcidanimittādihocyate ॥12-140-17॥
[इति (iti) - thus; बार्हस्पतं (bārhaspatam) - of Bṛhaspati; ज्ञानं (jñānam) - knowledge; प्रोवाच (provāca) - spoke; मघवा (maghavā) - Maghavan (Indra); स्वयम् (svayam) - himself; न (na) - not; तु (tu) - but; एव (eva) - indeed; वचनं (vacanam) - statement; किञ्चित् (kiñcit) - anything; अनिमित्तात् (animittāt) - without cause; इह (iha) - here; उच्यते (ucyate) - is said;]
(Thus, the knowledge of Bṛhaspati was spoken by Maghavan himself. But indeed, no statement here is said without cause.)
Thus, Maghavan himself spoke the knowledge of Bṛhaspati. However, no statement here is ever made without a reason.
स्वविनीतेन शास्त्रेण व्यवस्यन्ति तथापरे। लोकयात्रामिहैके तु धर्ममाहुर्मनीषिणः ॥१२-१४०-१८॥
svavinītena śāstreṇa vyavasyanti tathāpare। lokayātrām iha eke tu dharmam āhur manīṣiṇaḥ ॥12-140-18॥
[स्वविनीतेन (svavinītena) - by what is mastered by oneself; शास्त्रेण (śāstreṇa) - by the śāstra; व्यवस्यन्ति (vyavasyanti) - determine; तथा (tathā) - thus; अपरे (apare) - others; लोकयात्राम् (lokayātrām) - worldly conduct; इह (iha) - here; एके (eke) - some; तु (tu) - but; धर्मम् (dharmam) - dharma; आहुः (āhuḥ) - declare; मनीषिणः (manīṣiṇaḥ) - the wise;]
(By what is mastered by oneself and by the śāstra, others determine thus; here, some declare worldly conduct but the wise declare dharma.)
Some determine worldly conduct by what is mastered by oneself and by the śāstra; but here, some declare it as worldly conduct, while the wise declare it as dharma.
समुद्धिष्टं सतां धर्मं स्वयमूहेन्न पण्डितः। अमर्षाच्छास्त्रसंमोहादविज्ञानाच्च भारत ॥१२-१४०-१९॥
samuddiṣṭaṃ satāṃ dharmaṃ svayamūhe nna paṇḍitaḥ। amarṣāc chāstrasaṃmohād avijñānāc ca bhārata॥12-140-19॥
[समुद्धिष्टं (samuddiṣṭam) - explicitly stated; सतां (satām) - of the virtuous; धर्मं (dharmaṃ) - dharma; स्वयम् (svayam) - by oneself; ऊहेत् (ūhet) - should infer; न (na) - not; पण्डितः (paṇḍitaḥ) - a learned person; अमर्षात् (amarṣāt) - from impatience; शास्त्रसंमोहात् (śāstrasaṃmohāt) - from confusion regarding śāstra; अविज्ञानात् (avijñānāt) - from ignorance; च (ca) - and; भारत (bhārata) - O Bhārata;]
(A learned person should not infer by himself the dharma of the virtuous that has been explicitly stated, O Bhārata, out of impatience, confusion regarding śāstra, or ignorance.)
O Bhārata, a learned person should not independently infer the dharma of the virtuous that has already been explicitly stated, due to impatience, confusion about the scriptures, or ignorance.
शास्त्रं प्राज्ञस्य वदतः समूहे यात्यदर्शनम्। आगतागमया बुद्ध्या वचनेन प्रशस्यते ॥१२-१४०-२०॥
śāstraṃ prājñasya vadataḥ samūhe yātyadarśanam। āgatāgamayā buddhyā vacanena praśasyate ॥12-140-20॥
[शास्त्रं (śāstram) - treatise; प्राज्ञस्य (prājñasya) - of the wise; वदतः (vadataḥ) - speaking; समूहे (samūhe) - in an assembly; याति (yāti) - goes; अदर्शनम् (adarśanam) - invisibility; आगतागमया (āgatāgamayā) - with acquired and traditional (knowledge); बुद्ध्या (buddhyā) - by intellect; वचनेन (vacanena) - by speech; प्रशस्यते (praśasyate) - is praised;]
(The treatise of the wise, when spoken in an assembly, becomes invisible; with intellect acquired from tradition, it is praised by speech.)
When a wise person's treatise is spoken in an assembly, it may go unnoticed; but when articulated with intellect derived from both acquired and traditional knowledge, it is praised.
अज्ञानाज्ज्ञानहेतुत्वाद्वचनं साधु मन्यते। अनपाहतमेवेदं नेदं शास्त्रमपार्थकम् ॥१२-१४०-२१॥
ajñānāj-jñānahetutvād-vacanaṃ sādhu manyate। anapāhatam-evedaṃ nedaṃ śāstram-apārthakam ॥12-140-21॥
[अज्ञानात् (ajñānāt) - from ignorance; ज्ञानहेतुत्वात् (jñānahetutvāt) - because of being the cause of knowledge; वचनम् (vacanam) - statement; साधु (sādhu) - good; मन्यते (manyate) - considers; अनपाहतम् (anapāhatam) - not refuted; एव (eva) - indeed; इदम् (idam) - this; न (na) - not; इदम् (idam) - this; शास्त्रम् (śāstram) - treatise; अपार्थकम् (apārthakam) - meaningless;]
(From ignorance, because of being the cause of knowledge, the statement is considered good. This indeed is not refuted; this treatise is not meaningless.)
Because it arises from ignorance and serves as a cause for knowledge, the statement is considered valid. This is indeed not refuted; this treatise is not without purpose.
दैतेयानुशनाः प्राह संशयच्छेदने पुरा। ज्ञानमव्यपदेश्यं हि यथा नास्ति तथैव तत् ॥१२-१४०-२२॥
daiteyānuśanāḥ prāha saṃśayacchedane purā। jñānamavyapadeśyaṃ hi yathā nāsti tathaiva tat ॥12-140-22॥
[दैतेय-अनुशनाः (daiteya-anuśanāḥ) - the instructors of the Daityas; प्राह (prāha) - said; संशय-च्छेदने (saṃśaya-cchedane) - in the removal of doubt; पुरा (purā) - formerly; ज्ञानम्-अव्यपदेश्यम् (jñānam-avyapadeśyam) - knowledge indescribable; हि (hi) - indeed; यथा (yathā) - as; न अस्ति (na asti) - does not exist; तथैव (tathaiva) - just so; तत् (tat) - that;]
(The instructors of the Daityas said formerly, in the removal of doubt: 'Knowledge is indeed indescribable; as it does not exist, so is that.')
The teachers of the Daityas once said, in order to dispel doubt: 'Knowledge is truly indescribable; just as it does not exist, so it is.'
तेन त्वं छिन्नमूलेन कं तोषयितुमर्हसि। अतथ्यविहितं यो वा नेदं वाक्यमुपाश्नुयात् ॥१२-१४०-२३॥
tena tvaṃ chinnamūlena kaṃ toṣayitum arhasi। atathyavihitaṃ yo vā nedaṃ vākyam upāśnuyāt ॥12-140-23॥
[तेन (tena) - by that; त्वं (tvaṃ) - you; छिन्नमूलेन (chinnamūlena) - with the root cut; कं (kaṃ) - whom; तोषयितुम् (toṣayitum) - to please; अर्हसि (arhasi) - are worthy; अतथ्यविहितं (atathyavihitaṃ) - not established in truth; यः (yaḥ) - who; वा (vā) - or; न (na) - not; इदं (idaṃ) - this; वाक्यम् (vākyam) - statement; उपाश्नुयात् (upāśnuyāt) - should accept;]
(By that, you, with the root cut, whom to please are worthy? Not established in truth, who or does not this statement should accept.)
Therefore, with your roots cut, whom do you hope to please? Whoever does not accept this statement, which is not based on truth, or does not hear it, is not worthy.
उग्रायैव हि सृष्टोऽसि कर्मणे न त्ववेक्षसे। अङ्गेमामन्ववेक्षस्व राजनीतिं बुभूषितुम् ॥ यया प्रमुच्यते त्वन्यो यदर्थं च प्रमोदते ॥१२-१४०-२४॥
ugrāyaiva hi sṛṣṭo'si karmaṇe na tvavekṣase। aṅgemāmanvavekṣasva rājanītiṃ bubhūṣitum ॥ yayā pramucyate tvanyo yadarthaṃ ca pramodate ॥12-140-24॥
[उग्राय (ugrāya) - to the fierce one; एव (eva) - indeed; हि (hi) - for; सृष्टः (sṛṣṭaḥ) - created; असि (asi) - you are; कर्मणे (karmaṇe) - for action; न (na) - not; त्वम् (tvam) - you; अवेक्षसे (avekṣase) - consider; अङ्ग (aṅga) - O dear; इमाम् (imām) - this; अन्ववेक्षस्व (anvavekṣasva) - examine; राजनीतिम् (rājanītim) - statecraft; बुभूषितुम् (bubhūṣitum) - to desire; यया (yayā) - by which; प्रमुच्यते (pramucyate) - is released; त्वम् (tvam) - you; अन्यः (anyaḥ) - another; यदर्थम् (yadartham) - for which purpose; च (ca) - and; प्रमोदते (pramodate) - rejoices;]
(Indeed, you are created for the fierce one for action, not to consider yourself. O dear, examine this statecraft if you desire it, by which another is released and for which purpose one rejoices.)
You have been created for fierce action, not for self-contemplation. O dear, examine this statecraft if you wish to master it, for it is by this that another is liberated and for which one finds joy.
अजोऽश्वः क्षत्रमित्येतत्सदृशं ब्रह्मणा कृतम्। तस्मान्नतीक्ष्णभूतानां यात्रा काचित्प्रसिध्यति ॥१२-१४०-२५॥
ajo'śvaḥ kṣatramityetatsadṛśaṃ brahmaṇā kṛtam। tasmānnatīkṣṇabhūtānāṃ yātrā kācitprasidhyati ॥12-140-25॥
[अजः (ajaḥ) - goat; अश्वः (aśvaḥ) - horse; क्षत्रम् (kṣatram) - warrior class; इति (iti) - thus; एतत् (etat) - this; सदृशम् (sadṛśam) - similar; ब्रह्मणा (brahmaṇā) - by Brahman; कृतम् (kṛtam) - made; तस्मात् (tasmāt) - therefore; न (na) - not; अतीक्ष्णभूतानाम् (atīkṣṇabhūtānām) - of those who are not very fierce; यात्रा (yātrā) - progress; काचित् (kācit) - any; प्रसिध्यति (prasidhyati) - succeeds;]
(Goat, horse, warrior class—thus this similar (group) was made by Brahman. Therefore, for those who are not very fierce, any progress does not succeed.)
Brahman created the goat, the horse, and the warrior class as similar. Therefore, those who are not very fierce do not succeed in any undertaking.
यस्त्ववध्यवधे दोषः स वध्यस्यावधे स्मृतः। एषैव खलु मर्यादा यामयं परिवर्जयेत् ॥१२-१४०-२६॥
yastvavadhyavādhe doṣaḥ sa vadhyasyāvādhe smṛtaḥ। eṣaiva khalu maryādā yāmayaṃ parivarjayet ॥12-140-26॥
[यः (yaḥ) - who; तु (tu) - but; अवध्य (avadhya) - not to be killed; अवधे (avādhe) - in killing; दोषः (doṣaḥ) - fault; सः (saḥ) - that; वध्यस्य (vadhyasya) - of one to be killed; अवधे (avādhe) - in killing; स्मृतः (smṛtaḥ) - is considered; एषा (eṣā) - this; एव (eva) - indeed; खलु (khalu) - truly; मर्यादा (maryādā) - boundary; याम् (yām) - which; अयम् (ayam) - this; परिवर्जयेत् (parivarjayet) - should avoid;]
(But the fault in killing one who is not to be killed is considered the same as in killing one who is to be killed. This indeed is the boundary which one should avoid.)
However, the sin of killing one who should not be killed is regarded as equal to that of killing one who is to be killed. This is truly the boundary that one must not cross.
तस्मात्तीक्ष्णः प्रजा राजा स्वधर्मे स्थापयेदुत। अन्योन्यं भक्षयन्तो हि प्रचरेयुर्वृका इव ॥१२-१४०-२७॥
tasmāttīkṣṇaḥ prajā rājā svadharme sthāpayeduta। anyonyaṃ bhakṣayanto hi pracareyurvṛkā iva ॥12-140-27॥
[तस्मात् (tasmāt) - therefore; तीक्ष्णः (tīkṣṇaḥ) - sharp; severe; प्रजाः (prajāḥ) - subjects; राजा (rājā) - king; स्वधर्मे (svadharme) - in (their) own duty; स्थापयेत् (sthāpayet) - should establish; उत (uta) - indeed; अन्योन्यम् (anyonyaṃ) - each other; भक्षयन्तः (bhakṣayantaḥ) - devouring; हि (hi) - indeed; प्रचरेयुः (pracareyuḥ) - would move about; वृकाः (vṛkāḥ) - wolves; इव (iva) - like;]
(Therefore, the king, being severe, should indeed establish the subjects in their own duty. Otherwise, they would devour each other like wolves indeed would move about.)
Therefore, the king must be strict and establish his subjects in their own duties, for otherwise, they would devour one another like wolves.
यस्य दस्युगणा राष्ट्रे ध्वाङ्क्षा मत्स्याञ्जलादिव। विहरन्ति परस्वानि स वै क्षत्रियपांसनः ॥१२-१४०-२८॥
yasya dasyugaṇā rāṣṭre dhvāṅkṣā matsyāñjalādiva। viharanti parasvāni sa vai kṣatriyapāṃsanaḥ ॥12-140-28॥
[यस्य (yasya) - of whom; दस्युगणा (dasyugaṇāḥ) - bands of robbers; राष्ट्रे (rāṣṭre) - in the kingdom; ध्वाङ्क्षा (dhvāṅkṣāḥ) - vultures; मत्स्यान् (matsyān) - fishes; अञ्जलात् (añjalāt) - from the palm (of the hand); इव (iva) - like; विहरन्ति (viharanti) - move about; परस्वानि (parasvāni) - others' possessions; सः (saḥ) - he; वै (vai) - indeed; क्षत्रियपांसनः (kṣatriyapāṃsanaḥ) - disgrace of the kṣatriyas;]
(Of whom bands of robbers in the kingdom, like vultures (move about) fishes from the palm (of the hand), move about others' possessions, he indeed (is) disgrace of the kṣatriyas.)
He whose kingdom is overrun by bands of robbers who seize others' possessions like vultures snatching fish from the palm, is truly a disgrace among kṣatriyas.
कुलीनान्सचिवान्कृत्वा वेदविद्यासमन्वितान्। प्रशाधि पृथिवीं राजन्प्रजा धर्मेण पालयन् ॥१२-१४०-२९॥
kulīnān sacivān kṛtvā vedavidyāsamanvitān। praśādhi pṛthivīṃ rājan prajā dharmeṇa pālayan ॥12-140-29॥
[कुलीनान् (kulīnān) - noble ones; सचिवान् (sacivān) - ministers; कृत्वा (kṛtvā) - having made; वेदविद्या (vedavidyā) - Vedic knowledge; समन्वितान् (samanvitān) - endowed with; प्रशाधि (praśādhi) - govern; पृथिवीं (pṛthivīṃ) - the earth; राजन् (rājan) - O king; प्रजा (prajā) - subjects; धर्मेण (dharmeṇa) - with righteousness; पालयन् (pālayan) - protecting;]
(Having appointed noble ministers endowed with Vedic knowledge, govern the earth, O king, protecting the subjects with righteousness.)
O king, appoint noble ministers who possess Vedic knowledge, and rule the earth by protecting your subjects with righteousness.
विहीनजमकर्माणं यः प्रगृह्णाति भूमिपः। उभयस्याविशेषज्ञस्तद्वै क्षत्रं नपुंसकम् ॥१२-१४०-३०॥
vihīnajamakarmāṇaṃ yaḥ pragṛhṇāti bhūmipaḥ। ubhayasyāviśeṣajñastadvai kṣatraṃ napuṃsakam ॥12-140-30॥
[विहीन (vihīna) - deprived; ज (ja) - born; म (ma) - not; कर्माणं (karmāṇam) - action; यः (yaḥ) - who; प्रगृह्णाति (pragṛhṇāti) - accepts; भूमिपः (bhūmipaḥ) - king; उभयस्य (ubhayasya) - of both; अविशेषज्ञः (aviśeṣajñaḥ) - not knowing the distinction; तत् (tat) - that; वै (vai) - indeed; क्षत्रं (kṣatram) - kṣatriya; नपुंसकम् (napuṃsakam) - neuter;]
(The king who accepts action born of deprivation, not knowing the distinction of both, that indeed is kṣatriya (warrior class) neuter.)
A king who accepts actions arising from deprivation, without knowing the distinction between the two, is indeed considered a neuter kṣatriya (warrior class).
नैवोग्रं नैव चानुग्रं धर्मेणेह प्रशस्यते। उभयं न व्यतिक्रामेदुग्रो भूत्वा मृदुर्भव ॥१२-१४०-३१॥
naivograṃ naiva cānugraṃ dharmeṇeha praśasyate। ubhayaṃ na vyatikrāmed ugro bhūtvā mṛdur bhava॥12-140-31॥
[न (na) - not; एव (eva) - indeed; उग्रं (ugraṃ) - harsh; न (na) - not; एव (eva) - indeed; च (ca) - and; अनुग्रं (anugraṃ) - gentle; धर्मेण (dharmeṇa) - by dharma; इह (iha) - here; प्रशस्यते (praśasyate) - is praised; उभयं (ubhayaṃ) - both; न (na) - not; व्यतिक्रामेत् (vyatikrāmet) - should transgress; उग्रः (ugraḥ) - harsh; भूत्वा (bhūtvā) - having become; मृदुः (mṛduḥ) - gentle; भव (bhava) - be;]
(Neither harshness nor gentleness is indeed praised here by dharma. One should not transgress both; having become harsh, be gentle.)
Neither harshness nor gentleness alone is praised by dharma here. One should not transgress either; even if you become harsh, be gentle.
कष्टः क्षत्रियधर्मोऽयं सौहृदं त्वयि यत्स्थितम्। उग्रे कर्मणि सृष्टोऽसि तस्माद्राज्यं प्रशाधि वै ॥१२-१४०-३२॥
kaṣṭaḥ kṣatriyadharmo'yaṃ sauhṛdaṃ tvayi yatsthitam। ugre karmaṇi sṛṣṭo'si tasmādrājyaṃ praśādhi vai ॥12-140-32॥
[कष्टः (kaṣṭaḥ) - difficult; क्षत्रियधर्मः (kṣatriyadharmaḥ) - the duty of a kṣatriya; अयम् (ayam) - this; सौहृदम् (sauhṛdam) - friendship; त्वयि (tvayi) - in you; यत् (yat) - which; स्थितम् (sthitam) - is established; उग्रे (ugre) - in fierce; कर्मणि (karmaṇi) - action; सृष्टः (sṛṣṭaḥ) - created; असि (asi) - you are; तस्मात् (tasmāt) - therefore; राज्यम् (rājyam) - kingdom; प्रशाधि (praśādhi) - govern; वै (vai) - indeed;]
(Difficult is the duty of a kṣatriya; this friendship which is established in you. You are created for fierce action; therefore, indeed, govern the kingdom.)
The duty of a kṣatriya is difficult; this friendship that is in you is unusual. You were created for fierce deeds; therefore, rule the kingdom indeed.
अशिष्टनिग्रहो नित्यं शिष्टस्य परिपालनम्। इति शक्रोऽब्रवीद्धीमानापत्सु भरतर्षभ ॥१२-१४०-३३॥
aśiṣṭanigraho nityaṃ śiṣṭasya paripālanam। iti śakro'bravīddhīmānāpatsu bharatarṣabha ॥12-140-33॥
[अशिष्ट (aśiṣṭa) - of the unrighteous; निग्रहः (nigrahaḥ) - restraint; नित्यं (nityaṃ) - always; शिष्टस्य (śiṣṭasya) - of the righteous; परिपालनम् (paripālanam) - protection; इति (iti) - thus; शक्रः (śakraḥ) - Śakra (Indra); अब्रवीत् (abravīt) - said; धीमान् (dhīmān) - the wise; आपत्सु (āpatsu) - in calamities; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Restraint of the unrighteous always, protection of the righteous—thus the wise Śakra said in calamities, O best of the Bharatas.)
O best of the Bharatas, the wise Śakra said: "One must always restrain the unrighteous and protect the righteous, especially in times of calamity."
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.
अस्ति स्विद्दस्युमर्यादा यामन्यो नातिलङ्घयेत्। पृच्छामि त्वां सतां श्रेष्ठ तन्मे ब्रूहि पितामह ॥१२-१४०-३४॥
asti svid dasyu-maryādā yām anyo nāti-laṅghayet। pṛcchāmi tvām satāṃ śreṣṭha tan me brūhi pitāmaha ॥12-140-34॥
[अस्ति (asti) - there is; exists; स्वित् (svid) - indeed; truly; दस्यु (dasyu) - robber; bandit; मर्यादा (maryādā) - boundary; limit; याम् (yām) - which; whom; अन्यः (anyaḥ) - another; anyone else; न (na) - not; अति (ati) - beyond; over; लङ्घयेत् (laṅghayet) - should cross; should transgress; पृच्छामि (pṛcchāmi) - I ask; त्वाम् (tvām) - you; सताम् (satām) - of the good; of the virtuous; श्रेष्ठ (śreṣṭha) - best; foremost; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; speak; पितामह (pitāmaha) - O grandsire;]
(There is indeed a boundary of the robber which another should not cross. I ask you, O best of the virtuous, tell that to me, O grandsire.)
Is there truly a limit to the robber that no one else should cross? I ask you, O foremost of the virtuous, please tell me that, O grandsire.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
ब्राह्मणानेव सेवेत विद्यावृद्धांस्तपस्विनः। श्रुतचारित्रवृत्ताढ्यान्पवित्रं ह्येतदुत्तमम् ॥१२-१४०-३५॥
brāhmaṇān eva seveta vidyā-vṛddhāṁs tapasvinaḥ। śruta-cāritra-vṛtta-āḍhyān pavitraṁ hy etad uttamam ॥12-140-35॥
[ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; (learned priests;) एव (eva) - only; indeed; सेवेत (seveta) - should serve; विद्या (vidyā) - knowledge; वृद्धान् (vṛddhān) - aged; advanced; तपस्विनः (tapasvinaḥ) - ascetics; श्रुत (śruta) - learned in the Vedas; चारित्र (cāritra) - of good conduct; वृत्त (vṛtta) - of good behaviour; आढ्यान् (āḍhyān) - endowed with; possessing; पवित्रम् (pavitram) - pure; sacred; हि (hi) - indeed; surely; एतत् (etat) - this; उत्तमम् (uttamam) - the highest; best;]
(One should indeed serve only Brāhmaṇas, those advanced in knowledge, ascetics, those endowed with learning, good conduct, and good behaviour; for this is indeed the highest purity.)
One should serve only Brāhmaṇas—those advanced in knowledge, ascetics, and those endowed with learning, good conduct, and good behaviour—for this is truly the highest purity.
या देवतासु वृत्तिस्ते सास्तु विप्रेषु सर्वदा। क्रुद्धैर्हि विप्रैः कर्माणि कृतानि बहुधा नृप ॥१२-१४०-३६॥
yā devatāsu vṛttis te sāstu vipreṣu sarvadā। kruddhair hi vipraiḥ karmāṇi kṛtāni bahudhā nṛpa ॥12-140-36॥
[या (yā) - which; (feminine singular nominative); देवतासु (devatāsu) - among the deities; (locative plural); वृत्तिः (vṛttiḥ) - conduct; (feminine singular nominative); ते (te) - your; (genitive singular); सा (sā) - that; (feminine singular nominative); अस्तु (astu) - may it be; (imperative); विप्रेषु (vipreṣu) - among the Brāhmaṇas; (locative plural); सर्वदा (sarvadā) - always; (adverb); क्रुद्धैः (kruddhaiḥ) - by the angered; (instrumental plural); हि (hi) - indeed; (particle); विप्रैः (vipraiḥ) - by the Brāhmaṇas; (instrumental plural); कर्माणि (karmāṇi) - actions; (neuter plural nominative/accusative); कृतानि (kṛtāni) - done; (neuter plural nominative/accusative); बहुधा (bahudhā) - in many ways; (adverb); नृप (nṛpa) - O king; (vocative singular);]
(Which conduct among the deities is yours, may that be always among the Brāhmaṇas. Indeed, O king, by angered Brāhmaṇas, actions have been done in many ways.)
May the conduct you have among the gods be always maintained among the Brāhmaṇas. Indeed, O king, many actions have been performed in various ways by angered Brāhmaṇas.
तेषां प्रीत्या यशो मुख्यमप्रीत्या तु विपर्ययः। प्रीत्या ह्यमृतवद्विप्राः क्रुद्धाश्चैव यथा विषम् ॥१२-१४०-३७॥
teṣāṃ prītyā yaśo mukhyam aprītyā tu viparyayaḥ। prītyā hy amṛtavad viprāḥ kruddhāś caiva yathā viṣam ॥12-140-37॥
[तेषां (teṣām) - of them; प्रीत्या (prītyā) - with affection; यशः (yaśaḥ) - fame; मुख्यम् (mukhyam) - chief; अप्रीत्या (aprītyā) - with disaffection; तु (tu) - but; विपर्ययः (viparyayaḥ) - the opposite; प्रीत्या (prītyā) - with affection; हि (hi) - indeed; अमृतवत् (amṛtavat) - like nectar; विप्राः (viprāḥ) - Brāhmaṇas; क्रुद्धाः (kruddhāḥ) - angered; च (ca) - and; एव (eva) - indeed; यथा (yathā) - like; विषम् (viṣam) - poison;]
(Of them, with affection, fame is chief; but with disaffection, the opposite. With affection, indeed, Brāhmaṇas are like nectar; and when angered, indeed, like poison.)
For them, fame is greatest when there is affection; but with disaffection, the opposite occurs. When Brāhmaṇas are pleased, they are like nectar; but when angered, they are like poison.
