12.152
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.
पापस्य यदधिष्ठानं यतः पापं प्रवर्तते। एतदिच्छाम्यहं ज्ञातुं तत्त्वेन भरतर्षभ ॥१२-१५२-१॥
pāpasya yadadhiṣṭhānaṃ yataḥ pāpaṃ pravartate। etadicchāmyahaṃ jñātuṃ tattvena bharatarṣabha ॥12-152-1॥
[पापस्य (pāpasya) - of sin; यत् (yat) - which; अधिष्ठानम् (adhiṣṭhānam) - basis; यतः (yataḥ) - from which; पापम् (pāpam) - sin; प्रवर्तते (pravartate) - arises; एतत् (etat) - this; इच्छामि (icchāmi) - I wish; अहम् (aham) - I; ज्ञातुम् (jñātum) - to know; तत्त्वेन (tattvena) - truly; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Of sin, which is the basis, from which sin arises, this I wish I to know truly, O best of the Bharatas.)
O best of the Bharatas, I wish to know truly the basis of sin, from which sin arises.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person) उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Bhīṣma said;)
Bhīṣma said.
पापस्य यदधिष्ठानं तच्छृणुष्व नराधिप। एको लोभो महाग्राहो लोभात्पापं प्रवर्तते ॥१२-१५२-२॥
pāpasya yadadhiṣṭhānaṃ tacchṛṇuṣva narādhipa। eko lobho mahāgrāho lobhātpāpaṃ pravartate ॥12-152-2॥
[पापस्य (pāpasya) - of sin; यत् (yat) - which; अधिष्ठानम् (adhiṣṭhānam) - basis; तत् (tat) - that; शृणुष्व (śṛṇuṣva) - hear; नराधिप (narādhipa) - O king; एकः (ekaḥ) - one; लोभः (lobhaḥ) - greed; महाग्राहः (mahāgrāhaḥ) - great crocodile; लोभात् (lobhāt) - from greed; पापम् (pāpam) - sin; प्रवर्तते (pravartate) - arises;]
(Of sin which is the basis, that hear O king. One greed (is) a great crocodile. From greed, sin arises.)
O king, hear what is the basis of sin. Greed alone is a great crocodile; from greed, sin arises.
अतः पापमधर्मश्च तथा दुःखमनुत्तमम्। निकृत्या मूलमेतद्धि येन पापकृतो जनाः ॥१२-१५२-३॥
ataḥ pāpam-adharmaś-ca tathā duḥkham-anuttamam। nikṛtyā mūlam-etad-dhi yena pāpakṛto janāḥ ॥12-152-3॥
[अतः (ataḥ) - therefore; from this; पापम् (pāpam) - sin; evil; अधर्मः (adharmaḥ) - unrighteousness; non-dharma; च (ca) - and; तथा (tathā) - also; likewise; दुःखम् (duḥkham) - suffering; pain; अनुत्तमम् (anuttamam) - unsurpassed; greatest; निकृत्या (nikṛtyā) - by deceit; by trickery; मूलम् (mūlam) - root; cause; एतत् (etat) - this; हि (hi) - indeed; surely; येन (yena) - by whom; by which; पापकृतः (pāpakṛtaḥ) - evil-doers; sinners; जनाः (janāḥ) - people; persons;]
(Therefore, sin, unrighteousness, and likewise unsurpassed suffering—by deceit, this indeed is the root by which people who do evil (sinners).)
Therefore, sin, unrighteousness, and the greatest suffering arise—this indeed is the root, by deceit, by which people become evildoers.
लोभात्क्रोधः प्रभवति लोभात्कामः प्रवर्तते। लोभान्मोहश्च माया च मानस्तम्भः परासुता ॥१२-१५२-४॥
lobhātkrodhaḥ prabhavati lobhātkāmaḥ pravartate। lobhānmohashca māyā ca mānastambhaḥ parāsutā ॥12-152-4॥
[लोभात् (lobhāt) - from greed; क्रोधः (krodhaḥ) - anger; प्रभवति (prabhavati) - arises; लोभात् (lobhāt) - from greed; कामः (kāmaḥ) - desire; प्रवर्तते (pravartate) - proceeds; लोभात् (lobhāt) - from greed; मोहः (mohaḥ) - delusion; च (ca) - and; माया (māyā) - illusion; च (ca) - and; मानस्तम्भः (mānastambhaḥ) - pride and arrogance; परासुता (parāsutā) - born of others (alien offspring);]
(From greed, anger arises; from greed, desire proceeds; from greed, delusion and illusion and pride and arrogance, born of others.)
Anger arises from greed; desire proceeds from greed; from greed also come delusion, illusion, and prideful arrogance, all of which are alien to one's true nature.
अक्षमा ह्रीपरित्यागः श्रीनाशो धर्मसङ्क्षयः। अभिध्याप्रज्ञता चैव सर्वं लोभात्प्रवर्तते ॥१२-१५२-५॥
akṣamā hrī-parityāgaḥ śrī-nāśo dharma-saṅkṣayaḥ। abhidyā-prajñatā caiva sarvaṃ lobhāt pravartate॥12-152-5॥
[अक्षमा (akṣamā) - absence of forgiveness; ह्रीपरित्यागः (hrī-parityāgaḥ) - abandonment of modesty; श्रीनाशः (śrī-nāśaḥ) - loss of prosperity; धर्मसङ्क्षयः (dharma-saṅkṣayaḥ) - decline of righteousness; अभिध्या (abhidhyā) - envy; प्रज्ञता (prajñatā) - wisdom; च (ca) - and; एव (eva) - indeed; सर्वं (sarvaṃ) - all; लोभात् (lobhāt) - from greed; प्रवर्तते (pravartate) - arises;]
(Absence of forgiveness, abandonment of modesty, loss of prosperity, decline of righteousness, envy, and even wisdom—all arise from greed.)
Absence of forgiveness, loss of modesty, loss of prosperity, decline of righteousness, envy, and even wisdom—all these arise from greed.
अन्यायश्चावितर्कश्च विकर्मसु च याः क्रियाः। कूटविद्यादयश्चैव रूपैश्वर्यमदस्तथा ॥१२-१५२-६॥
anyāyaś cāvitarkaś ca vikarmasu ca yāḥ kriyāḥ। kūṭavidyādayaś caiva rūpaiśvaryamadaś tathā ॥12-152-6॥
[अन्यायः (anyāyaḥ) - injustice; च (ca) - and; अवितर्कः (avitarkaḥ) - absence of reasoning; च (ca) - and; विकर्मसु (vikarmasu) - in wrongful acts; च (ca) - and; याः (yāḥ) - which; क्रियाः (kriyāḥ) - actions; कूटविद्याः (kūṭavidyāḥ) - deceptive knowledges; अदयः (adayaḥ) - and others; च (ca) - and; एव (eva) - indeed; रूप (rūpa) - form; ऐश्वर्य (aiśvarya) - prosperity; मदः (madaḥ) - arrogance; तथा (tathā) - likewise;]
(Injustice and absence of reasoning and actions which are in wrongful acts; deceptive knowledges and others indeed, form, prosperity, arrogance likewise.)
Injustice, lack of reasoning, wrongful actions, deceptive knowledge and similar things, as well as pride in one's appearance, wealth, and arrogance—these are described here.
सर्वभूतेष्वविश्वासः सर्वभूतेष्वनार्जवम्। सर्वभूतेष्वभिद्रोहः सर्वभूतेष्वयुक्तता ॥ हरणं परवित्तानां परदाराभिमर्शनम् ॥१२-१५२-७॥
sarvabhūteṣvaviśvāsaḥ sarvabhūteṣvanārjavam। sarvabhūteṣvabhidrohaḥ sarvabhūteṣvayuktatā ॥ haraṇaṃ paravittānāṃ paradārābhimarśanam ॥12-152-7॥
[सर्वभूतेषु (sarvabhūteṣu) - in all beings; अविश्वासः (aviśvāsaḥ) - distrust; सर्वभूतेषु (sarvabhūteṣu) - in all beings; अनार्जवम् (anārjavam) - dishonesty; सर्वभूतेषु (sarvabhūteṣu) - in all beings; अभिद्रोहः (abhidrohaḥ) - hostility; सर्वभूतेषु (sarvabhūteṣu) - in all beings; अयुक्तता (ayuktatā) - impropriety; हरणम् (haraṇam) - taking away; परवित्तानाम् (paravittānām) - of others' wealth; परदाराभिमर्शनम् (paradārābhimarśanam) - touching others' wives;]
(Distrust in all beings; dishonesty in all beings; hostility in all beings; impropriety in all beings; taking away of others' wealth; touching others' wives.)
Distrust, dishonesty, hostility, and impropriety towards all beings, as well as stealing others' wealth and touching others' wives.
वाग्वेगो मानसो वेगो निन्दावेगस्तथैव च। उपस्थोदरयोर्वेगो मृत्युवेगश्च दारुणः ॥१२-१५२-८॥
vāg-vego mānaso vego nindā-vegas tathaiva ca। upastho-darayor vego mṛtyu-vegaś ca dāruṇaḥ ॥12-152-8॥
[वाक् (vāk) - speech; वेगः (vegaḥ) - impulse; मानसः (mānasaḥ) - of the mind; वेगः (vegaḥ) - impulse; निन्दा (nindā) - blame; वेगः (vegaḥ) - impulse; तथैव (tathaiva) - likewise; च (ca) - and; उपस्थ (upastha) - genitals; उदरयोः (udarayoḥ) - of the belly; वेगः (vegaḥ) - impulse; मृत्यु (mṛtyu) - death; वेगः (vegaḥ) - impulse; च (ca) - and; दारुणः (dāruṇaḥ) - terrible;]
(The impulse of speech, the impulse of the mind, the impulse of blame, likewise; the impulse of the genitals and of the belly, and the impulse of death are terrible.)
The impulses of speech, mind, blame, as well as those of the genitals, belly, and death, are all terrible.
ईर्ष्यावेगश्च बलवान्मिथ्यावेगश्च दुस्त्यजः। रसवेगश्च दुर्वारः श्रोत्रवेगश्च दुःसहः ॥१२-१५२-९॥
īrṣyā-vegaś ca balavān mithyā-vegaś ca dustyajaḥ। rasa-vegaś ca durvāraḥ śrotra-vegaś ca duḥsahaḥ ॥12-152-9॥
[ईर्ष्या (īrṣyā) - envy; वेगः (vegaḥ) - impulse; च (ca) - and; बलवान् (balavān) - powerful; मिथ्या (mithyā) - false; वेगः (vegaḥ) - impulse; च (ca) - and; दुस्त्यजः (dustyajaḥ) - hard to abandon; रस (rasa) - taste; वेगः (vegaḥ) - impulse; च (ca) - and; दुर्वारः (durvāraḥ) - difficult to restrain; श्रोत्र (śrotra) - hearing; वेगः (vegaḥ) - impulse; च (ca) - and; दुःसहः (duḥsahaḥ) - hard to endure;]
(The impulse of envy is powerful, the impulse of falsehood is hard to abandon, the impulse of taste is difficult to restrain, and the impulse of hearing is hard to endure.)
The force of envy is strong, the urge for falsehood is hard to give up, the craving for taste is difficult to control, and the impulse to hear is hard to bear.
कुत्सा विकत्था मात्सर्यं पापं दुष्करकारिता। साहसानां च सर्वेषामकार्याणां क्रियास्तथा ॥१२-१५२-१०॥
kutsā vikatthā mātsaryaṃ pāpaṃ duṣkarakāritā। sāhasānāṃ ca sarveṣāmakāryāṇāṃ kriyāstathā ॥12-152-10॥
[कुत्सा (kutsā) - reproach; विकत्था (vikatthā) - boasting; मात्सर्यं (mātsaryaṃ) - envy; पापं (pāpaṃ) - sin; दुष्करकारिता (duṣkarakāritā) - performance of difficult deeds; साहसानां (sāhasānāṃ) - of rash acts; च (ca) - and; सर्वेषाम् (sarveṣām) - of all; अकार्याणां (akāryāṇāṃ) - of improper acts; क्रियाः (kriyāḥ) - actions; तथा (tathā) - also;]
(Reproach, boasting, envy, sin, performance of difficult deeds, and also actions of all rash and improper acts.)
Reproach, boasting, envy, sin, undertaking difficult deeds, and all actions of rash and improper acts are described here.
जातौ बाल्येऽथ कौमारे यौवने चापि मानवः। न सन्त्यजत्यात्मकर्म यन्न जीर्यति जीर्यतः ॥१२-१५२-११॥
jātau bālye'tha kaumāre yauvane cāpi mānavaḥ। na santyajatyātmakarma yanna jīryati jīryataḥ ॥12-152-11॥
[जातौ (jātau) - at birth; बाल्ये (bālye) - in childhood; अथ (atha) - then; कौमारे (kaumāre) - in boyhood; यौवने (yauvane) - in youth; च (ca) - and; अपि (api) - also; मानवः (mānavaḥ) - a human being; न (na) - not; सन्त्यजति (santyajati) - abandons; आत्मकर्म (ātmakarma) - one's own action; यत् (yat) - which; न (na) - not; जीर्यति (jīryati) - decays; जीर्यतः (jīryataḥ) - of the decaying (person);]
(At birth, in childhood, then in boyhood, in youth also, a human being does not abandon one's own action which does not decay as the person decays.)
From birth, through childhood, boyhood, and youth, a person does not give up their inherent actions, which do not age even as the person ages.
यो न पूरयितुं शक्यो लोभः प्राप्त्या कुरूद्वह। नित्यं गम्भीरतोयाभिरापगाभिरिवोदधिः ॥ न प्रहृष्यति लाभैर्यो यश्च कामैर्न तृप्यति ॥१२-१५२-१२॥
yo na pūrayituṃ śakyo lobhaḥ prāptyā kurūdvaha। nityaṃ gambhīratoyābhirāpagābhirivodadhiḥ ॥ na prahṛṣyati lābhairyo yaś ca kāmair na tṛpyati ॥12-152-12॥
[यो (yaḥ) - who; न (na) - not; पूरयितुं (pūrayitum) - to fill; शक्यः (śakyaḥ) - possible; लोभः (lobhaḥ) - greed; प्राप्त्या (prāptyā) - by attainment; कुरूद्वह (kurūdvaha) - O best of Kurus; नित्यं (nityaṃ) - always; गम्भीरतोयाभिः (gambhīratoyābhiḥ) - with deep waters; आपगाभिः (āpagābhiḥ) - by rivers; इव (iva) - like; उदधिः (udadhiḥ) - the ocean; न (na) - not; प्रहृष्यति (prahṛṣyati) - rejoices; लाभैः (lābhaiḥ) - by gains; यो (yaḥ) - who; यश्च (yaś ca) - and who; कामैः (kāmaiḥ) - by desires; न (na) - not; तृप्यति (tṛpyati) - is satisfied;]
(Who is not possible to be filled, greed, by attainment, O best of Kurus, always with deep waters, by rivers, like the ocean; who does not rejoice by gains, and who is not satisfied by desires.)
O best of Kurus, greed is never possible to be filled by attainment, just as the ocean, always with deep waters, is not filled by rivers; one does not rejoice by gains, nor is one satisfied by desires.
यो न देवैर्न गन्धर्वैर्नासुरैर्न महोरगैः। ज्ञायते नृप तत्त्वेन सर्वैर्भूतगणैस्तथा ॥ स लोभः सह मोहेन विजेतव्यो जितात्मना ॥१२-१५२-१३॥
yo na devair na gandharvair nāsurair na mahoragaiḥ। jñāyate nṛpa tattvena sarvair bhūtaganaiḥ tathā ॥ sa lobhaḥ saha mohena vijetavyo jitātmanā ॥12-152-13॥
[यो (yaḥ) - who; न (na) - not; देवैः (devaiḥ) - by gods; न (na) - not; गन्धर्वैः (gandharvaiḥ) - by gandharvas; न (na) - not; असुरैः (asuraiḥ) - by asuras; न (na) - not; महोर्गैः (mahoragaiḥ) - by great serpents; ज्ञायते (jñāyate) - is known; नृप (nṛpa) - O king; तत्त्वेन (tattvena) - truly; सर्वैः (sarvaiḥ) - by all; भूतगणैः (bhūtaganaiḥ) - by hosts of beings; तथा (tathā) - thus; सः (saḥ) - that; लोभः (lobhaḥ) - greed; सह (saha) - together with; मोहेन (mohena) - with delusion; विजेतव्यः (vijetavyaḥ) - to be conquered; जितात्मना (jitātmanā) - by one who has conquered himself;]
(That greed, O king, which is not known truly by gods, nor by gandharvas, nor by asuras, nor by great serpents, nor thus by all hosts of beings, is to be conquered together with delusion by one who has conquered himself.)
O king, that greed, which even gods, gandharvas, asuras, great serpents, and all beings cannot truly know, must be conquered along with delusion by one who has mastered himself.
दम्भो द्रोहश्च निन्दा च पैशुन्यं मत्सरस्तथा। भवन्त्येतानि कौरव्य लुब्धानामकृतात्मनाम् ॥१२-१५२-१४॥
dambho drohaś ca nindā ca paiśunyaṃ matsaras tathā। bhavanty etāni kauravya lubdhānām akṛtātmanām ॥12-152-14॥
[दम्भः (dambhaḥ) - hypocrisy; द्रोहः (drohaḥ) - deceit; च (ca) - and; निन्दा (nindā) - censure; च (ca) - and; पैशुन्यम् (paiśunyam) - malicious gossip; मत्सरः (matsaraḥ) - envy; तथा (tathā) - also; भवन्ति (bhavanti) - arise; एतानि (etāni) - these; कौरव्य (kauravya) - O descendant of Kuru; लुब्धानाम् (lubdhānām) - of the greedy; अकृतात्मनाम् (akṛtātmanām) - of those who have not mastered themselves;]
(Hypocrisy, deceit, and censure, and malicious gossip, envy also—these arise, O descendant of Kuru, in the greedy and those who have not mastered themselves.)
O Kauravya, hypocrisy, deceit, slander, malicious gossip, and envy—these qualities arise in the greedy and those who lack self-mastery.
सुमहान्त्यपि शास्त्राणि धारयन्ति बहुश्रुताः। छेत्तारः संशयानां च क्लिश्यन्तीहाल्पबुद्धयः ॥१२-१५२-१५॥
sumahānty api śāstrāṇi dhārayanti bahuśrutāḥ। chettāraḥ saṃśayānāṃ ca kliśyantīhālpabuddhayaḥ॥12-152-15॥
[सुमहान्ति (sumahānti) - very great; अपि (api) - even; शास्त्राणि (śāstrāṇi) - scriptures; धारयन्ति (dhārayanti) - bear; बहुश्रुताः (bahuśrutāḥ) - those who have heard much; छेत्तारः (chettāraḥ) - removers; संशयानाम् (saṃśayānām) - of doubts; च (ca) - and; क्लिश्यन्ति (kliśyanti) - are troubled; इह (iha) - here; अल्पबुद्धयः (alpabuddhayaḥ) - those of little understanding;]
(Even those who have heard much bear very great scriptures; here, removers of doubts and those of little understanding are troubled.)
Even those well-versed in the scriptures bear the burden of vast knowledge; here, those of little understanding and those who resolve doubts are troubled.
द्वेषक्रोधप्रसक्ताश्च शिष्टाचारबहिष्कृताः। अन्तःक्षुरा वाङ्मधुराः कूपाश्छन्नास्तृणैरिव ॥ धर्मवैतंसिकाः क्षुद्रा मुष्णन्ति ध्वजिनो जगत् ॥१२-१५२-१६॥
dveṣakrodhaprasaktāś ca śiṣṭācārabahiṣkṛtāḥ। antaḥkṣurā vāṅmadhurāḥ kūpāś channās tṛṇair iva॥ dharmavaitansikāḥ kṣudrā muṣṇanti dhvajino jagat॥12-152-16॥
[द्वेष (dveṣa) - hatred; क्रोध (krodha) - anger; प्रसक्ताः (prasaktāḥ) - attached; च (ca) - and; शिष्टाचार (śiṣṭācāra) - noble conduct; बहिष्कृताः (bahiṣkṛtāḥ) - excluded; अन्तः (antaḥ) - inside; क्षुरा (kṣurāḥ) - razors; वाक् (vāk) - speech; मधुराः (madhurāḥ) - sweet; कूपाः (kūpāḥ) - wells; छन्नाः (channāḥ) - covered; तृणैः (tṛṇaiḥ) - with grass; इव (iva) - like; धर्म (dharma) - righteousness; वैतंसिकाः (vaitansikāḥ) - deceivers; क्षुद्राः (kṣudrāḥ) - petty; मुष्णन्ति (muṣṇanti) - steal; ध्वजिनः (dhvajinaḥ) - warriors; जगत् (jagat) - world;]
(Attached to hatred and anger and excluded from noble conduct; inside razors, sweet in speech, like wells covered with grass; deceivers of righteousness, petty, the warriors steal the world.)
Those attached to hatred and anger, excluded from noble conduct, inwardly sharp as razors but sweet in speech, like wells covered with grass; deceivers of righteousness, petty, these warriors plunder the world.
कुर्वते च बहून्मार्गांस्तांस्तान्हेतुबलाश्रिताः। सर्वं मार्गं विलुम्पन्ति लोभाज्ञानेषु निष्ठिताः ॥१२-१५२-१७॥
kurvate ca bahūnmārgāṃstāṃstāṃhetubalāśritāḥ। sarvaṃ mārgaṃ vilumpanti lobhājñāneṣu niṣṭhitāḥ ॥12-152-17॥
[कुर्वते (kurvate) - they do; च (ca) - and; बहून् (bahūn) - many; मार्गान् (mārgān) - paths; तांस्तान् (tāṃstān) - those; हेतुबलाश्रिताः (hetubalāśritāḥ) - relying on the strength of reasons; सर्वं (sarvaṃ) - all; मार्गं (mārgaṃ) - path; विलुम्पन्ति (vilumpanti) - they plunder; लोभ (lobha) - greed; अज्ञानेषु (ajñāneṣu) - in ignorance; निष्ठिताः (niṣṭhitāḥ) - established;]
(They do indeed many paths, those relying on the strength of reasons; all path they plunder, established in greed and ignorance.)
They follow many different paths, relying on the strength of their own reasoning; established in greed and ignorance, they destroy all paths.
धर्मस्याह्रियमाणस्य लोभग्रस्तैर्दुरात्मभिः। या या विक्रियते संस्था ततः साभिप्रपद्यते ॥१२-१५२-१८॥
dharmasyāhriyamāṇasya lobhagrastair durātmabhiḥ। yā yā vikriyate sansthā tataḥ sā abhiprapadyate ॥12-152-18॥
[धर्मस्य (dharmasya) - of dharma; आह्रियमाणस्य (āhriyamāṇasya) - being seized; लोभग्रस्तैः (lobhagrastaiḥ) - by those overcome by greed; दुरात्मभिः (durātmabhiḥ) - by evil-minded ones; या या (yā yā) - whichever; विक्रियते (vikriyate) - is altered; संस्था (sansthā) - order; ततः (tataḥ) - from that; सा (sā) - that; अभिप्रपद्यते (abhiprapadyate) - meets with (a result);]
(Of dharma being seized by those overcome by greed, by evil-minded ones, whichever order is altered, from that, that meets with (a result).)
Whenever the order of dharma is seized and altered by evil-minded people overcome by greed, that order inevitably meets its consequence.
दर्पः क्रोधो मदः स्वप्नो हर्षः शोकोऽतिमानिता। तत एव हि कौरव्य दृश्यन्ते लुब्धबुद्धिषु ॥ एतानशिष्टान्बुध्यस्व नित्यं लोभसमन्वितान् ॥१२-१५२-१९॥
darpaḥ krodho madaḥ svapno harṣaḥ śoko'timānitā। tata eva hi kauravya dṛśyante lubdhabuddhiṣu ॥ etānaśiṣṭānbudhyasva nityaṃ lobhasamanvitān ॥12-152-19॥
[दर्पः (darpaḥ) - pride; क्रोधः (krodhaḥ) - anger; मदः (madaḥ) - arrogance; स्वप्नः (svapnaḥ) - sleep; हर्षः (harṣaḥ) - excessive joy; शोकः (śokaḥ) - sorrow; अतिमानिता (atimānitā) - excessive pride; तत (tata) - from that; एव (eva) - indeed; हि (hi) - certainly; कौरव्य (kauravya) - O descendant of Kuru; दृश्यन्ते (dṛśyante) - are seen; लुब्धबुद्धिषु (lubdhabuddhiṣu) - in those with greedy minds; एतान् (etān) - these; अशिष्टान् (aśiṣṭān) - unrestrained ones; बुध्यस्व (budhyasva) - know; नित्यं (nityaṃ) - always; लोभसमन्वितान् (lobhasamanvitān) - endowed with greed;]
(Pride, anger, arrogance, sleep, excessive joy, sorrow, excessive pride—from that indeed, O descendant of Kuru, are certainly seen in those with greedy minds. Know these unrestrained ones as always endowed with greed.)
O descendant of Kuru, pride, anger, arrogance, sleep, excessive joy, sorrow, and excessive pride are always seen in those with greedy minds. Know these unrestrained ones as always associated with greed.
शिष्टांस्तु परिपृच्छेथा यान्वक्ष्यामि शुचिव्रतान्। येषु वृत्तिभयं नास्ति परलोकभयं न च ॥१२-१५२-२०॥
śiṣṭāṃstu paripṛcchetā yānvakṣyāmi śucivratān। yeṣu vṛttibhayaṃ nāsti paralokabhayaṃ na ca ॥12-152-20॥
[शिष्टान् (śiṣṭān) - the virtuous ones; तु (tu) - but; परिपृच्छेथा (paripṛcchetā) - you should ask; यान् (yān) - whom; वक्ष्यामि (vakṣyāmi) - I shall tell; शुचिव्रतान् (śucivratān) - those of pure vows; येषु (yeṣu) - in whom; वृत्तिभयम् (vṛttibhayam) - fear for livelihood; न (na) - not; अस्ति (asti) - exists; परलोकभयम् (paralokabhayam) - fear of the other world; न (na) - not; च (ca) - and;]
(But you should ask the virtuous ones whom I shall tell, those of pure vows, in whom fear for livelihood does not exist, nor fear of the other world and.)
But you should approach and ask those virtuous persons of pure vows whom I shall indicate, in whom there is neither fear for livelihood nor fear of the next world.
नामिषेषु प्रसङ्गोऽस्ति न प्रियेष्वप्रियेषु च। शिष्टाचारः प्रियो येषु दमो येषु प्रतिष्ठितः ॥१२-१५२-२१॥
nāmiṣeṣu prasaṅgo'sti na priyeṣvapriyeṣu ca। śiṣṭācāraḥ priyo yeṣu damo yeṣu pratiṣṭhitaḥ ॥12-152-21॥
[नामिषेषु (nāmiṣeṣu) - in those who are not dear; प्रसङ्गः (prasaṅgaḥ) - attachment; अस्ति (asti) - exists; न (na) - not; प्रियेषु (priyeṣu) - in those who are dear; अप्रियेषु (apriyeṣu) - in those who are not dear; च (ca) - and; शिष्टाचारः (śiṣṭācāraḥ) - conduct of the virtuous; प्रियः (priyaḥ) - dear; येषु (yeṣu) - in whom; दमः (damaḥ) - self-restraint; येषु (yeṣu) - in whom; प्रतिष्ठितः (pratiṣṭhitaḥ) - established;]
(In those who are not dear, attachment does not exist, nor in those who are dear or not dear; in whom the conduct of the virtuous is dear, in whom self-restraint is established.)
There is no attachment towards those who are not dear, nor towards those who are dear or not dear; those in whom the conduct of the virtuous is dear, in whom self-restraint is established.
सुखं दुःखं परं येषां सत्यं येषां परायणम्। दातारो न गृहीतारो दयावन्तस्तथैव च ॥१२-१५२-२२॥
sukhaṃ duḥkhaṃ paraṃ yeṣāṃ satyaṃ yeṣāṃ parāyaṇam। dātāro na gṛhītāro dayāvantastathaiva ca ॥12-152-22॥
[सुखं (sukham) - happiness; दुःखं (duḥkham) - sorrow; परं (param) - supreme; येषां (yeṣām) - of whom; सत्यं (satyam) - truth; येषां (yeṣām) - of whom; परायणम् (parāyaṇam) - the ultimate goal; दातारः (dātāraḥ) - givers; न (na) - not; गृहीतारः (gṛhītāraḥ) - receivers; दयावन्तः (dayāvantaḥ) - compassionate; तथैव (tathaiva) - likewise; च (ca) - and;]
(Happiness, sorrow, supreme, of whom truth is the ultimate goal; givers, not receivers, compassionate likewise and.)
Those for whom happiness and sorrow are the same, for whom truth is the supreme goal; who are givers, not receivers, and are compassionate as well.
पितृदेवातिथेयाश्च नित्योद्युक्तास्तथैव च। सर्वोपकारिणो धीराः सर्वधर्मानुपालकाः ॥१२-१५२-२३॥
pitṛdevātitheyāś ca nityodyuktās tathaiva ca। sarvopakāriṇo dhīrāḥ sarvadharmānupālakāḥ ॥12-152-23॥
[पितृ (pitṛ) - father; देव (deva) - deity; अतिथेयाः (atitheyāḥ) - guests; च (ca) - and; नित्य (nitya) - always; उद्युक्ताः (udyuktāḥ) - engaged; तथैव (tathaiva) - likewise; च (ca) - and; सर्व (sarva) - all; उपकारिणः (upakāriṇaḥ) - beneficent; धीराः (dhīrāḥ) - steadfast; सर्व (sarva) - all; धर्म (dharma) - duties; अनुपालकाः (anupālakāḥ) - observers;]
(Father, deity, guests and, always engaged likewise and, all beneficent steadfast, all duties observers.)
They are always engaged in serving father, deity, and guests; likewise, they are beneficent to all, steadfast, and observers of all duties.
सर्वभूतहिताश्चैव सर्वदेयाश्च भारत। न ते चालयितुं शक्या धर्मव्यापारपारगाः ॥१२-१५२-२४॥
sarvabhūtahitāś caiva sarvadeyāś ca bhārata। na te cālayituṃ śakyā dharmavyāpārapāragāḥ ॥12-152-24॥
[सर्वभूतहिताः (sarvabhūtahitāḥ) - all-being-welfare-minded; च (ca) - and; एव (eva) - indeed; सर्वदेयाः (sarvadeyāḥ) - all-giving; च (ca) - and; भारत (bhārata) - O Bhārata; न (na) - not; ते (te) - they; चालयितुम् (cālayitum) - to be shaken; शक्याः (śakyāḥ) - possible; धर्मव्यापारपारगाः (dharmavyāpārapāragāḥ) - those who have reached the end of the practice of dharma;]
(All-being-welfare-minded and indeed all-giving, O Bhārata, not they to be shaken are those who have reached the end of the practice of dharma.)
O Bhārata, those who are devoted to the welfare of all beings and are ever-giving cannot be shaken, for they have mastered the practice of dharma.
न तेषां भिद्यते वृत्तं यत्पुरा साधुभिः कृतम्। न त्रासिनो न चपला न रौद्राः सत्पथे स्थिताः ॥१२-१५२-२५॥
na teṣāṃ bhidyate vṛttaṃ yat purā sādhu-bhiḥ kṛtam। na trāsino na capalā na raudrāḥ sat-pathe sthitāḥ ॥12-152-25॥
[न (na) - not; तेषां (teṣām) - of them; भिद्यते (bhidyate) - is broken; वृत्तं (vṛttam) - conduct; यत् (yat) - which; पुरा (purā) - formerly; साधुभिः (sādhubhiḥ) - by the virtuous; कृतम् (kṛtam) - done; न (na) - not; त्रासिनः (trāsinaḥ) - fearful; न (na) - not; चपलाः (capalāḥ) - fickle; न (na) - not; रौद्राः (raudrāḥ) - cruel; सत्पथे (satpathe) - on the righteous path; स्थिताः (sthitāḥ) - standing;]
(Not of them is broken the conduct which formerly by the virtuous was done. Not fearful, not fickle, not cruel, on the righteous path standing.)
Their conduct, established by the virtuous in the past, is never broken. They are not fearful, not fickle, not cruel, and remain steadfast on the path of righteousness.
ते सेव्याः साधुभिर्नित्यं येष्वहिंसा प्रतिष्ठिता। कामक्रोधव्यपेता ये निर्ममा निरहङ्कृताः ॥ सुव्रताः स्थिरमर्यादास्तानुपास्स्व च पृच्छ च ॥१२-१५२-२६॥
te sevyāḥ sādhubhirnityaṃ yeṣvahiṃsā pratiṣṭhitā। kāmakrodhavyapetā ye nirmamā nirahaṅkṛtāḥ ॥ suvratāḥ sthiramaryādāstānupāssva ca pṛccha ca ॥12-152-26॥
[ते (te) - they; सेव्याः (sevyāḥ) - to be served; साधुभिः (sādhubhiḥ) - by the virtuous; नित्यं (nityaṃ) - always; येषु (yeṣu) - in whom; अहिंसा (ahiṃsā) - non-violence; प्रतिष्ठिता (pratiṣṭhitā) - is established; काम (kāma) - desire; क्रोध (krodha) - anger; व्यपेताः (vyapetāḥ) - devoid of; ये (ye) - who; निर्ममाः (nirmamāḥ) - without possessiveness; निरहङ्कृताः (nirahaṅkṛtāḥ) - without ego; सुव्रताः (suvratāḥ) - of good vows; स्थिर (sthira) - firm; मर्यादाः (maryādāḥ) - in conduct; तान् (tān) - them; उपास्स्व (upāssva) - worship; च (ca) - and; पृच्छ (pṛccha) - ask; च (ca) - and;]
(They are to be served by the virtuous always, in whom non-violence is established, who are devoid of desire and anger, who are without possessiveness and ego, of good vows, firm in conduct; worship them and ask (questions) as well.)
Those in whom non-violence is firmly established, who are free from desire and anger, without possessiveness and ego, steadfast in good vows and conduct—such people should always be served by the virtuous. Approach them with reverence and seek their guidance.
न गवार्थं यशोर्थं वा धर्मस्तेषां युधिष्ठिर। अवश्यकार्य इत्येव शरीरस्य क्रियास्तथा ॥१२-१५२-२७॥
na gavārthaṃ yaśortham vā dharmasteṣāṃ yudhiṣṭhira। avaśyakārya ityeva śarīrasya kriyāstathā ॥12-152-27॥
[न (na) - not; गवार्थं (gavārtham) - for the sake of cows; यशोर्थं (yaśortham) - for the sake of fame; वा (vā) - or; धर्मः (dharmaḥ) - duty; तेषां (teṣām) - for them; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira; अवश्यकार्य (avaśyakārya) - necessary to be done; इति (iti) - thus; एव (eva) - indeed; शरीरस्य (śarīrasya) - of the body; क्रियाः (kriyāḥ) - actions; तथा (tathā) - thus;]
(Not for the sake of cows, nor for the sake of fame, O Yudhiṣṭhira, is duty for them; actions of the body are indeed to be necessarily done thus.)
O Yudhiṣṭhira, duty is not for the sake of cows or fame for them; bodily actions are to be necessarily performed as such.
न भयं क्रोधचापल्यं न शोकस्तेषु विद्यते। न धर्मध्वजिनश्चैव न गुह्यं किञ्चिदास्थिताः ॥१२-१५२-२८॥
na bhayaṃ krodhacāpalyaṃ na śokasteṣu vidyate। na dharmadhvajinaścaiva na guhyaṃ kiñcidāsthitāḥ ॥12-152-28॥
[न (na) - not; भयम् (bhayam) - fear; क्रोधचापल्यं (krodhacāpalyaṃ) - impulsiveness of anger; न (na) - not; शोकः (śokaḥ) - sorrow; तेषु (teṣu) - in them; विद्यते (vidyate) - exists; न (na) - not; धर्मध्वजिनः (dharmadhvajinaḥ) - pretenders of righteousness; च (ca) - and; एव (eva) - indeed; न (na) - not; गुह्यम् (guhyam) - secret; किञ्चित् (kiñcit) - anything; आस्थिताः (āsthitāḥ) - have adopted;]
(Not fear, impulsiveness of anger, not sorrow exists in them. Not pretenders of righteousness indeed, not any secret have adopted.)
There is no fear, impulsiveness of anger, or sorrow in them. They are not pretenders of righteousness, nor have they adopted any secret.
येष्वलोभस्तथामोहो ये च सत्यार्जवे रताः। तेषु कौन्तेय रज्येथा येष्वतन्द्रीकृतं मनः ॥१२-१५२-२९॥
yeṣvalobhastathāmoho ye ca satyārjave ratāḥ। teṣu kaunteya rajyethā yeṣvatandrīkṛtaṃ manaḥ॥12-152-29॥
[येषु (yeṣu) - in whom; अलोभः (alobhaḥ) - absence of greed; तथा (tathā) - also; अमोहः (amohaḥ) - absence of delusion; ये (ye) - who; च (ca) - and; सत्यार्जवे (satyārjave) - in truth and straightforwardness; रताः (ratāḥ) - delighted; तेषु (teṣu) - in them; कौन्तेय (kaunteya) - O son of Kunti; रज्येथा (rajyethā) - should attach yourself; येषु (yeṣu) - in whom; अतन्द्रीकृतं (atandrīkṛtaṃ) - made free from negligence; मनः (manaḥ) - mind;]
(In whom there is absence of greed, also absence of delusion, who are delighted in truth and straightforwardness, in them, O son of Kunti, you should attach yourself, in whom the mind is made free from negligence.)
O son of Kunti, you should associate with those in whom there is no greed or delusion, who delight in truth and straightforwardness, and whose minds are free from negligence.
ये न हृष्यन्ति लाभेषु नालाभेषु व्यथन्ति च। निर्ममा निरहङ्काराः सत्त्वस्थाः समदर्शिनः ॥१२-१५२-३०॥
ye na hṛṣyanti lābheṣu nālābheṣu vyathanti ca। nirmamā nirahaṅkārāḥ sattvasthāḥ samadarśinaḥ ॥12-152-30॥
[ये (ye) - who; न (na) - not; हृष्यन्ति (hṛṣyanti) - rejoice; लाभेषु (lābheṣu) - in gains; न (na) - not; अलाभेषु (alābheṣu) - in losses; व्यथन्ति (vyathanti) - are distressed; च (ca) - and; निर्ममाः (nirmamāḥ) - free from possessiveness; निरहङ्काराः (nirahaṅkārāḥ) - free from ego; सत्त्वस्थाः (sattvasthāḥ) - established in sattva; समदर्शिनः (samadarśinaḥ) - equanimous;]
(Who do not rejoice in gains nor are distressed in losses, who are free from possessiveness and ego, established in sattva, and equanimous.)
Those who neither rejoice in gain nor are distressed by loss, who are free from possessiveness and ego, established in purity, and see with equanimity.
लाभालाभौ सुखदुःखे च तात; प्रियाप्रिये मरणं जीवितं च। समानि येषां स्थिरविक्रमाणां; बुद्धात्मनां सत्त्वमवस्थितानाम् ॥१२-१५२-३१॥
lābhālābhau sukhaduḥkhe ca tāta; priyāpriye maraṇaṃ jīvitaṃ ca. samāni yeṣāṃ sthiravikramāṇāṃ; buddhātmanāṃ sattvamavasthitānām ॥12-152-31॥
[लाभ (lābha) - gain; अलाभौ (alābhau) - loss; सुख (sukha) - pleasure; दुःखे (duḥkhe) - pain; च (ca) - and; तात (tāta) - dear one; प्रिय (priya) - pleasant; अप्रिय (apriya) - unpleasant; मरणम् (maraṇam) - death; जीवितम् (jīvitam) - life; च (ca) - and; समानि (samāni) - equal; येषाम् (yeṣām) - of whom; स्थिर (sthira) - firm; विक्रमाणाम् (vikramāṇām) - of the courageous; बुद्धात्मनाम् (buddhātmanām) - of those whose intellect is the self; सत्त्वम् (sattvam) - steadfastness; अवस्थितानाम् (avasthitānām) - of those who are established;]
(Gain, loss, pleasure, pain, dear one; pleasant, unpleasant, death, life and; equal are these for whom firmness and courage, for those whose intellect is the self, for those whose steadfastness is established.)
O dear one, gain and loss, pleasure and pain, the pleasant and unpleasant, death and life—all these are the same to those of firm courage, whose intellect is established in the self, and whose steadfastness is unwavering.
सुखप्रियैस्तान्सुमहाप्रतापा; न्यत्तोऽप्रमत्तश्च समर्थयेथाः। दैवात्सर्वे गुणवन्तो भवन्ति; शुभाशुभा वाक्प्रलापा यथैव ॥१२-१५२-३२॥
sukhapriyaistānsumahāpratāpā; nyatto'pramattaśca samarthayethāḥ। daivātsarve guṇavanto bhavanti; śubhāśubhā vākpralāpā yathaiva ॥12-152-32॥
[सुखप्रियैः (sukhapriyaiḥ) - by those fond of happiness; तान् (tān) - them; सुमहाप्रतापा (sumahāpratāpā) - of great valor; न्यत्तः (nyattaḥ) - subdued; अप्रमत्तः (apramattaḥ) - not careless; च (ca) - and; समर्थयेथाः (samarthayethāḥ) - you should support; दैवात् (daivāt) - by fate; सर्वे (sarve) - all; गुणवन्तः (guṇavantaḥ) - possessed of virtues; भवन्ति (bhavanti) - become; शुभाशुभा (śubhāśubhā) - auspicious and inauspicious; वाक्-प्रलापा (vāk-pralāpā) - speech-utterances; यथैव (yathaiva) - just as;]
(By those fond of happiness, them of great valor, subdued, not careless and you should support; by fate all become possessed of virtues; auspicious and inauspicious speech-utterances just as.)
You should support those who are fond of happiness and of great valor, being subdued and not careless; by fate, all become virtuous, and auspicious or inauspicious words arise as they will.
