12.154
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.
स्वाध्यायकृतयत्नस्य ब्राह्मणस्य पितामह। धर्मकामस्य धर्मात्मन्किं नु श्रेय इहोच्यते ॥१२-१५४-१॥
svādhyāyakṛtayatnasya brāhmaṇasya pitāmaha। dharmakāmasya dharmātman kiṃ nu śreya ihochyate ॥12-154-1॥
[स्वाध्याय (svādhyāya) - self-study; कृत (kṛta) - done; यत्नस्य (yatnasya) - of effort; ब्राह्मणस्य (brāhmaṇasya) - of the Brāhmaṇa; पितामह (pitāmaha) - O grandsire; धर्मकामस्य (dharmakāmasya) - of one desiring dharma; धर्मात्मन् (dharmātman) - O righteous one; किं (kiṃ) - what; नु (nu) - indeed; श्रेयः (śreyaḥ) - the highest good; इह (iha) - here; उच्यते (uchyate) - is said;]
(O grandsire, for the Brāhmaṇa who has made effort in self-study, O righteous one desiring dharma, what indeed is said to be the highest good here?)
O grandsire, what is considered the highest good here for a Brāhmaṇa who has made effort in self-study, O righteous one desiring dharma?
बहुधादर्शने लोके श्रेयो यदिह मन्यसे। अस्मिँल्लोके परे चैव तन्मे ब्रूहि पितामह ॥१२-१५४-२॥
bahudhādarśane loke śreyo yadiha manyase। asmiṃlloke pare caiva tanme brūhi pitāmaha ॥12-154-2॥
[बहुधा (bahudhā) - in many ways; आदर्शने (adarśane) - in the view; in the perspective; लोके (loke) - in the world; श्रेयः (śreyaḥ) - the highest good; यदि (yadi) - if; इह (iha) - here; मन्यसे (manyase) - you consider; अस्मिन् (asmin) - in this; लोके (loke) - world; परे (pare) - in the next (world); च (ca) - and; एव (eva) - indeed; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(In the world where there are many perspectives, if you consider here (in this world) or in the next world what is the highest good, that tell me, O grandsire.)
O grandsire, in this world of many viewpoints, if you consider anything to be the highest good here or in the next world, please tell me that.
महानयं धर्मपथो बहुशाखश्च भारत। किं स्विदेवेह धर्माणामनुष्ठेयतमं मतम् ॥१२-१५४-३॥
mahān ayaṃ dharmapatho bahuśākhaś ca bhārata। kiṃ svid eveha dharmāṇām anuṣṭheyatamaṃ matam ॥12-154-3॥
[महान् (mahān) - great; अयम् (ayam) - this; धर्मपथः (dharmapathaḥ) - path of dharma; बहुशाखः (bahuśākhaḥ) - having many branches; च (ca) - and; भारत (bhārata) - O Bhārata; किम् (kim) - what; स्वित् (svit) - indeed; एव (eva) - truly; इह (iha) - here; धर्माणाम् (dharmāṇām) - of dharmas; अनुष्ठेयतमम् (anuṣṭheyatamam) - most to be performed; मतम् (matam) - opinion; ॥१२-१५४-३॥ (॥12-154-3॥) - ;]
(Great is this path of dharma, having many branches, O Bhārata. What indeed, here, is considered the most to be performed among dharmas?)
O Bhārata, this path of dharma is great and has many branches. Which among the dharmas here is truly considered the most worthy of practice?
धर्मस्य महतो राजन्बहुशाखस्य तत्त्वतः। यन्मूलं परमं तात तत्सर्वं ब्रूह्यतन्द्रितः ॥१२-१५४-४॥
dharmasya mahato rājanbahuśākhasya tattvataḥ। yanmūlaṃ paramaṃ tāta tatsarvaṃ brūhyatandritaḥ ॥12-154-4॥
[धर्मस्य (dharmasya) - of dharma; (of righteousness;) महतः (mahataḥ) - great; (of the great;) राजन् (rājan) - O king; बहुशाखस्य (bahuśākhasya) - of many branches; तत्त्वतः (tattvataḥ) - in essence; यत् (yat) - which; मूलं (mūlaṃ) - root; परमं (paramaṃ) - supreme; तात (tāta) - dear one; तत् (tat) - that; सर्वं (sarvaṃ) - all; ब्रूहि (brūhi) - tell; अतन्द्रितः (atandritaḥ) - without fatigue;]
(Of dharma, of the great, O king, of many branches, in essence; which root, supreme, dear one, that all, tell, without fatigue.)
O king, dharma is great and has many branches; please tell me, dear one, without fatigue, the supreme root and essence of all of them.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
हन्त ते कथयिष्यामि येन श्रेयः प्रपत्स्यसे। पीत्वामृतमिव प्राज्ञो ज्ञानतृप्तो भविष्यसि ॥१२-१५४-५॥
hanta te kathayiṣyāmi yena śreyaḥ prapatsyase। pītvāmṛtamiva prājño jñānatṛpto bhaviṣyasi ॥12-154-5॥
[हन्त (hanta) - indeed; ते (te) - to you; कथयिष्यामि (kathayiṣyāmi) - I shall tell; येन (yena) - by which; श्रेयः (śreyaḥ) - highest good; प्रपत्स्यसे (prapatsyase) - you will attain; पीत्वा (pītvā) - having drunk; अमृतम् (amṛtam) - nectar; इव (iva) - like; प्राज्ञः (prājñaḥ) - the wise one; ज्ञानतृप्तः (jñānatṛptaḥ) - satisfied with knowledge; भविष्यसि (bhaviṣyasi) - you will become;]
(Indeed, to you I shall tell by which highest good you will attain. Having drunk nectar like, the wise one satisfied with knowledge you will become.)
Indeed, I will tell you that by which you will attain the highest good. Having drunk nectar, you will become a wise person satisfied with knowledge.
धर्मस्य विधयो नैके ते ते प्रोक्ता महर्षिभिः। स्वं स्वं विज्ञानमाश्रित्य दमस्तेषां परायणम् ॥१२-१५४-६॥
dharmasya vidhayo naike te te proktā maharṣibhiḥ। svaṃ svaṃ vijñānam āśritya damaḥ teṣāṃ parāyaṇam ॥12-154-6॥
[धर्मस्य (dharmasya) - of dharma; विधयः (vidhayaḥ) - methods; नैके (naike) - many; ते ते (te te) - those, those; प्रोक्ता (proktāḥ) - have been stated; महर्षिभिः (maharṣibhiḥ) - by great sages; स्वं स्वं (svaṃ svaṃ) - each his own; विज्ञानम् (vijñānam) - knowledge; आश्रित्य (āśritya) - having resorted to; दमः (damaḥ) - self-restraint; तेषाम् (teṣām) - of them; परायणम् (parāyaṇam) - the supreme goal;]
(Of dharma, the methods are many; those, those have been stated by great sages. Each, having resorted to his own knowledge, for them, self-restraint is the supreme goal.)
There are many methods of dharma, each of which has been stated by great sages. Each sage, relying on his own knowledge, regards self-restraint as the highest goal.
दमं निःश्रेयसं प्राहुर्वृद्धा निश्चयदर्शिनः। ब्राह्मणस्य विशेषेण दमो धर्मः सनातनः ॥१२-१५४-७॥
damaṃ niḥśreyasaṃ prāhurvṛddhā niścayadarśinaḥ। brāhmaṇasya viśeṣeṇa damo dharmaḥ sanātanaḥ ॥12-154-7॥
[दमम् (damam) - self-restraint; निःश्रेयसम् (niḥśreyasam) - supreme good; प्राहुः (prāhuḥ) - they have said; वृद्धाः (vṛddhāḥ) - elders; निश्चयदर्शिनः (niścayadarśinaḥ) - those who see certainty; ब्राह्मणस्य (brāhmaṇasya) - of a brāhmaṇa; विशेषेण (viśeṣeṇa) - especially; दमः (damaḥ) - self-restraint; धर्मः (dharmaḥ) - duty; सनातनः (sanātanaḥ) - eternal;]
(Self-restraint (damam) is the supreme good (niḥśreyasam), so have said (prāhuḥ) the elders (vṛddhāḥ), those who see certainty (niścayadarśinaḥ). For a brāhmaṇa (brāhmaṇasya), especially (viśeṣeṇa), self-restraint (damaḥ) is the eternal (sanātanaḥ) duty (dharmaḥ).)
The elders who are discerning have declared that self-restraint is the highest good. Especially for a brāhmaṇa, self-restraint is the eternal duty.
नादान्तस्य क्रियासिद्धिर्यथावदुपलभ्यते। दमो दानं तथा यज्ञानधीतं चातिवर्तते ॥१२-१५४-८॥
nādāntasya kriyāsiddhir yathāvad upalabhyate। damo dānaṃ tathā yajñān adhītaṃ cātivartate ॥12-154-8॥
[नादान्तस्य (nādāntasya) - of one whose speech is controlled; क्रियासिद्धिः (kriyāsiddhiḥ) - success of action; यथावत् (yathāvat) - properly; उपलभ्यते (upalabhyate) - is obtained; दमः (damaḥ) - self-restraint; दानम् (dānam) - charity; तथा (tathā) - likewise; यज्ञान् (yajñān) - sacrifices; अधीतम् (adhītam) - study (of scriptures); च (ca) - and; अतिवर्तते (ativartate) - surpasses;]
(For one whose speech is controlled, success of action is properly obtained. Self-restraint, charity, likewise sacrifices and study (of scriptures) surpass (all).)
When a person's speech is controlled, actions succeed as they should. Self-restraint, charity, as well as sacrifices and study of the scriptures, surpass all else.
दमस्तेजो वर्धयति पवित्रं च दमः परम्। विपाप्मा तेजसा युक्तः पुरुषो विन्दते महत् ॥१२-१५४-९॥
damastejo vardhayati pavitraṃ ca damaḥ param। vipāpmā tejasā yuktaḥ puruṣo vindate mahat ॥12-154-9॥
[दमः (damaḥ) - self-restraint; तेजः (tejaḥ) - energy; वर्धयति (vardhayati) - increases; पवित्रम् (pavitram) - purity; च (ca) - and; दमः (damaḥ) - self-restraint; परम् (param) - supreme; विपाप्मा (vipāpmā) - free from sin; तेजसा (tejasā) - by energy; युक्तः (yuktaḥ) - endowed; पुरुषः (puruṣaḥ) - person; विन्दते (vindate) - attains; महत् (mahat) - greatness;]
(Self-restraint increases energy, and self-restraint is supreme purity; a person free from sin, endowed with energy, attains greatness.)
Self-restraint enhances energy and is the highest purity; a sinless person endowed with energy attains greatness.
दमेन सदृशं धर्मं नान्यं लोकेषु शुश्रुम। दमो हि परमो लोके प्रशस्तः सर्वधर्मिणाम् ॥१२-१५४-१०॥
damena sadṛśaṃ dharmaṃ nānyaṃ lokeṣu śuśruma। damo hi paramo loke praśastaḥ sarvadharmiṇām ॥12-154-10॥
[दमेन (damena) - by self-restraint; सदृशं (sadṛśam) - equal; धर्मं (dharmaṃ) - duty; न (na) - not; अन्यं (anyaṃ) - other; लोकेषु (lokeṣu) - in the worlds; शुश्रुम (śuśruma) - we have heard; दमः (damaḥ) - self-restraint; हि (hi) - indeed; परमः (paramaḥ) - supreme; लोके (loke) - in the world; प्रशस्तः (praśastaḥ) - praised; सर्वधर्मिणाम् (sarvadharmiṇām) - of all the virtuous;]
(By self-restraint, an equal duty we have not heard in the worlds; self-restraint indeed is the supreme, praised in the world among all the virtuous.)
We have heard of no duty in all the worlds equal to self-restraint; for self-restraint is indeed the highest, praised among all the virtuous in the world.
प्रेत्य चापि मनुष्येन्द्र परमं विन्दते सुखम्। दमेन हि समायुक्तो महान्तं धर्ममश्नुते ॥१२-१५४-११॥
pretya cāpi manuṣyendra paramaṃ vindate sukham। damena hi samāyukto mahāntaṃ dharmamaśnute ॥12-154-11॥
[प्रेत्य (pretya) - having departed; after death; च (ca) - and; अपि (api) - also; मनुष्येन्द्र (manuṣyendra) - O best of men; परमं (paramaṃ) - supreme; विन्दते (vindate) - attains; सुखम् (sukham) - happiness; दमेन (damena) - by self-restraint; हि (hi) - indeed; समायुक्तः (samāyuktaḥ) - endowed; महान्तं (mahāntam) - great; धर्मम् (dharmam) - dharma; अश्नुते (aśnute) - obtains;]
(Having departed, and also, O best of men, attains supreme happiness. By self-restraint indeed endowed, obtains great dharma.)
O best of men, after death, one who is endowed with self-restraint indeed attains supreme happiness and obtains great dharma.
सुखं दान्तः प्रस्वपिति सुखं च प्रतिबुध्यते। सुखं पर्येति लोकांश्च मनश्चास्य प्रसीदति ॥१२-१५४-१२॥
sukhaṃ dāntaḥ prasvapiti sukhaṃ ca pratibudhyate। sukhaṃ paryeti lokāṃś ca manaś cāsya prasīdati ॥12-154-12॥
[सुखं (sukham) - happiness; दान्तः (dāntaḥ) - one who is self-controlled; प्रस्वपिति (prasvapiti) - sleeps; सुखं (sukham) - happily; च (ca) - and; प्रतिबुध्यते (pratibudhyate) - awakens; सुखं (sukham) - happily; पर्येति (paryeti) - moves about; लोकान् (lokān) - among people; च (ca) - and; मनः (manaḥ) - mind; च (ca) - and; अस्य (asya) - his; प्रसीदति (prasīdati) - becomes tranquil;]
(Happily the self-controlled one sleeps, and happily awakens; happily moves among people, and his mind becomes tranquil.)
The self-controlled person sleeps happily, awakens happily, moves happily among people, and his mind becomes tranquil.
अदान्तः पुरुषः क्लेशमभीक्ष्णं प्रतिपद्यते। अनर्थांश्च बहूनन्यान्प्रसृजत्यात्मदोषजान् ॥१२-१५४-१३॥
adāntaḥ puruṣaḥ kleśam abhīkṣṇaṃ pratipadyate। anarthāṃś ca bahūn anyān prasṛjati ātma-doṣa-jān ॥12-154-13॥
[अदान्तः (adāntaḥ) - not self-restrained; पुरुषः (puruṣaḥ) - man; क्लेशम् (kleśam) - pain; अभीक्ष्णम् (abhīkṣṇam) - constantly; प्रतिपद्यते (pratipadyate) - attains; अनर्थान् (anarthān) - misfortunes; च (ca) - and; बहून् (bahūn) - many; अन्यान् (anyān) - other; प्रसृजति (prasṛjati) - creates; आत्मदोषजान् (ātma-doṣa-jān) - arising from one's own faults;]
(The man who is not self-restrained constantly attains pain, and creates many other misfortunes arising from his own faults.)
A man lacking self-restraint constantly suffers pain and brings about many other misfortunes caused by his own faults.
आश्रमेषु चतुर्ष्वाहुर्दममेवोत्तमं व्रतम्। तस्य लिङ्गानि वक्ष्यामि येषां समुदयो दमः ॥१२-१५४-१४॥
āśrameṣu caturṣvāhur damam evottamaṃ vratam। tasya liṅgāni vakṣyāmi yeṣāṃ samudayo damaḥ ॥12-154-14॥
[आश्रमेषु (āśrameṣu) - in the āśramas; (stages of life); चतुर्षु (caturṣu) - in the four; (plural locative of 'four'); आहुः (āhuḥ) - they say; (from √ah, to say); दमम् (damam) - self-restraint; (control of the senses); एव (eva) - indeed; (emphatic particle); उत्तमम् (uttamam) - the highest; (superlative of 'good'); व्रतम् (vratam) - vow; (religious observance); तस्य (tasya) - of that; (genitive singular); लिङ्गानि (liṅgāni) - characteristics; (signs, marks); वक्ष्यामि (vakṣyāmi) - I shall state; (from √vac, to speak); येषाम् (yeṣām) - of which; (genitive plural); समुदयः (samudayaḥ) - collection; (aggregate, sum); दमः (damaḥ) - self-restraint; (control of the senses);]
(In the four āśramas, they say self-restraint indeed is the highest vow. Of that, I shall state the characteristics, of which the collection is self-restraint.)
Among the four āśramas, self-restraint is regarded as the highest vow. I will now describe its characteristics, whose aggregate is self-restraint.
क्षमा धृतिरहिंसा च समता सत्यमार्जवम्। इन्द्रियावजयो दाक्ष्यं मार्दवं ह्रीरचापलम् ॥१२-१५४-१५॥
kṣamā dhṛtirahiṃsā ca samatā satyamārjavam। indriyāvajayo dākṣyaṃ mārdavaṃ hrīracāpalam ॥12-154-15॥
[क्षमा (kṣamā) - forbearance; धृति (dhṛti) - steadfastness; अहिंसा (ahiṃsā) - non-injury; च (ca) - and; समता (samatā) - equanimity; सत्य (satya) - truth; आर्जवम् (ārjavam) - straightforwardness; इन्द्रियावजयः (indriyāvajayaḥ) - control of the senses; दाक्ष्यम् (dākṣyam) - dexterity; मार्दवम् (mārdavam) - gentleness; ह्रीः (hrīḥ) - modesty; अचापलम् (acāpalam) - absence of fickleness;]
(Forbearance, steadfastness, non-injury, and equanimity, truth, straightforwardness, control of the senses, dexterity, gentleness, modesty, absence of fickleness.)
Forbearance, steadfastness, non-injury, equanimity, truthfulness, straightforwardness, control of the senses, skill, gentleness, modesty, and absence of fickleness.
अकार्पण्यमसंरम्भः सन्तोषः प्रियवादिता। अविवित्सानसूया चाप्येषां समुदयो दमः ॥१२-१५४-१६॥
akārpaṇyam asaṁrambhaḥ santoṣaḥ priyavāditā। avivitsānasūyā cāpy eṣāṁ samudayo damaḥ ॥12-154-16॥
[अकार्पण्यम् (akārpaṇyam) - absence of miserliness; असंरम्भः (asaṁrambhaḥ) - absence of agitation; सन्तोषः (santoṣaḥ) - contentment; प्रियवादिता (priyavāditā) - speaking pleasantly; अविवित्सा (avivitsā) - absence of covetousness; अनसूया (anasūyā) - absence of envy; च (ca) - and; अपि (api) - also; एषाम् (eṣām) - of these; समुदयः (samudayaḥ) - collection; दमः (damaḥ) - self-restraint;]
(Absence of miserliness, absence of agitation, contentment, speaking pleasantly, absence of covetousness, absence of envy, and also the collection of these is self-restraint.)
Self-restraint consists of the absence of miserliness, agitation, covetousness, and envy, contentment, pleasant speech, and the collection of these qualities.
गुरुपूजा च कौरव्य दया भूतेष्वपैशुनम्। जनवादोऽमृषावादः स्तुतिनिन्दाविवर्जनम् ॥१२-१५४-१७॥
gurupūjā ca kauravya dayā bhūteṣvapaiśunam। janavādo'mṛṣāvādaḥ stutinindāvivarjanam ॥12-154-17॥
[गुरुपूजा (gurupūjā) - worship of the teacher; च (ca) - and; कौरव्य (kauravya) - O descendant of Kuru; दया (dayā) - compassion; भूतेषु (bhūteṣu) - towards beings; अपैशुनम् (apaiśunam) - absence of slander; जनवादः (janavādaḥ) - public opinion; अमृषावादः (amṛṣāvādaḥ) - avoidance of false speech; स्तुतिनिन्दा (stutinindā) - praise and blame; विवर्जनम् (vivarjanam) - avoidance;]
(Worship of the teacher and, O Kauravya, compassion towards beings, absence of slander, public opinion, avoidance of false speech, avoidance of praise and blame.)
O descendant of Kuru, worship of the teacher, compassion for all beings, refraining from slander, respecting public opinion, avoiding falsehood, and abstaining from both praise and blame—these are to be practiced.
कामः क्रोधश्च लोभश्च दर्पः स्तम्भो विकत्थनम्। मोह ईर्ष्यावमानश्चेत्येतद्दान्तो न सेवते ॥१२-१५४-१८॥
kāmaḥ krodhaś ca lobhaś ca darpaḥ stambho vikatthanam। moha īrṣyā-avamānaś ca iti etat dāntaḥ na sevate॥12-154-18॥
[कामः (kāmaḥ) - desire; क्रोधः (krodhaḥ) - anger; च (ca) - and; लोभः (lobhaḥ) - greed; च (ca) - and; दर्पः (darpaḥ) - arrogance; स्तम्भः (stambhaḥ) - pride; विकत्थनम् (vikatthanam) - boasting; मोहः (mohaḥ) - delusion; ईर्ष्या (īrṣyā) - envy; अवमानः (avamānaḥ) - insult; च (ca) - and; इति (iti) - thus; एतत् (etat) - this; दान्तः (dāntaḥ) - the self-restrained one; न (na) - not; सेवते (sevate) - engages in;]
(Desire, anger, and greed, and arrogance, pride, boasting, delusion, envy, insult, and thus this—the self-restrained one does not engage in.)
A self-restrained person does not engage in desire, anger, greed, arrogance, pride, boasting, delusion, envy, or insult.
अनिन्दितो ह्यकामात्माथाल्पेच्छोऽथानसूयकः। समुद्रकल्पः स नरो न कदाचन पूर्यते ॥१२-१५४-१९॥
anindito hyakāmātmāthālpēccho'thānasūyakaḥ। samudrakalpaḥ sa naro na kadācana pūryate ॥12-154-19॥
[अनिन्दितः (aninditaḥ) - blameless; हि (hi) - indeed; अकामात्मा (akāmātmā) - one whose self is free from desires; अथ (atha) - and; अल्पेच्छः (alpēcchaḥ) - having little desire; अथ (atha) - and; अनसूयकः (anasūyakaḥ) - free from envy; समुद्रकल्पः (samudrakalpaḥ) - like the ocean; सः (saḥ) - he; नरः (naraḥ) - man; न (na) - not; कदाचन (kadācana) - at any time; पूर्यते (pūryate) - is filled;]
(Blameless indeed, one whose self is free from desires, and having little desire, and free from envy, like the ocean, that man is never filled at any time.)
A blameless man, who is free from desires, has little desire, and is without envy, is like the ocean—he is never satisfied at any time.
अहं त्वयि मम त्वं च मयि ते तेषु चाप्यहम्। पूर्वसम्बन्धिसंयोगान्नैतद्दान्तो निषेवते ॥१२-१५४-२०॥
ahaṃ tvayi mama tvaṃ ca mayi te teṣu cāpyaham। pūrvasambandhisaṃyogānnaitaddānto niṣeavate ॥12-154-20॥
[अहं (ahaṃ) - I; त्वयि (tvayi) - in you; मम (mama) - of me; त्वं (tvaṃ) - you; च (ca) - and; मयि (mayi) - in me; ते (te) - your; तेषु (teṣu) - in them; च (ca) - and; अपि (api) - also; अहम् (aham) - I; पूर्वसम्बन्धिसंयोगात् (pūrvasambandhisaṃyogāt) - from previous association; न (na) - not; एतत् (etat) - this; दान्तः (dāntaḥ) - one who is self-controlled; निषेवते (niṣeavate) - engages;]
(I in you, of me you and in me your in them and also I; from previous association not this self-controlled one engages.)
Because of previous associations, the self-controlled person does not engage in thoughts such as 'I am in you, you are in me, this is mine, that is yours, I am also in them.'
सर्वा ग्राम्यास्तथारण्या याश्च लोके प्रवृत्तयः। निन्दां चैव प्रशंसां च यो नाश्रयति मुच्यते ॥१२-१५४-२१॥
sarvā grāmyās tathāraṇyā yāś ca loke pravṛttayaḥ। nindāṃ caiva praśaṃsāṃ ca yo nāśrayati mucyate ॥12-154-21॥
[सर्वा (sarvā) - all; ग्राम्याः (grāmyāḥ) - of the village; तथा (tathā) - and also; अरण्याः (araṇyāḥ) - of the forest; याः (yāḥ) - which; च (ca) - and; लोके (loke) - in the world; प्रवृत्तयः (pravṛttayaḥ) - activities; निन्दाम् (nindām) - blame; च (ca) - and; एव (eva) - indeed; प्रशंसाम् (praśaṃsām) - praise; च (ca) - and; यः (yaḥ) - who; न (na) - not; आश्रयति (āśrayati) - takes refuge in; मुच्यते (mucyate) - is liberated;]
(All activities of the village and also of the forest, which are in the world; blame and indeed praise, who does not take refuge in, is liberated.)
Whoever does not depend on either blame or praise, or on any worldly activity, whether of the village or the forest, is liberated.
मैत्रोऽथ शीलसम्पन्नः सुसहायपरश्च यः। मुक्तश्च विविधैः सङ्गैस्तस्य प्रेत्य महत्फलम् ॥१२-१५४-२२॥
maitro’tha śīlasampannaḥ susahāyaparaś ca yaḥ। muktaś ca vividhaiḥ saṅgais tasya pretya mahatphalam ॥12-154-22॥
[मैत्रः (maitraḥ) - friendly; अथ (atha) - then; शीलसम्पन्नः (śīlasampannaḥ) - endowed with good conduct; सुसहायपरः (susahāyaparaḥ) - devoted to good companions; च (ca) - and; यः (yaḥ) - who; मुक्तः (muktaḥ) - freed; च (ca) - and; विविधैः (vividhaiḥ) - from various; सङ्गैः (saṅgaiḥ) - attachments; तस्य (tasya) - his; प्रेत्य (pretya) - having departed (after death); महत् (mahat) - great; फलम् (phalam) - fruit;]
(The friendly one, then, endowed with good conduct, devoted to good companions, who is freed from various attachments—his, after departing, is great fruit.)
A person who is friendly, of good conduct, devoted to good companions, and free from various attachments attains great rewards after death.
सुवृत्तः शीलसम्पन्नः प्रसन्नात्मात्मविद्बुधः। प्राप्येह लोके सत्कारं सुगतिं प्रतिपद्यते ॥१२-१५४-२३॥
suvṛttaḥ śīlasampannaḥ prasannātmātmavidbudhaḥ। prāpyeha loke satkāraṃ sugatiṃ pratipadyate ॥12-154-23॥
[सुवृत्तः (suvṛttaḥ) - well-conducted; शीलसम्पन्नः (śīlasampannaḥ) - endowed with virtue; प्रसन्नात्मा (prasannātmā) - of clear mind; आत्मविद् (ātmavid) - knower of the self; बुधः (budhaḥ) - wise; प्राप्य (prāpya) - having attained; इह (iha) - here; लोके (loke) - in the world; सत्कारम् (satkāram) - honor; सुगतिम् (sugatīm) - good state; प्रतिपद्यते (pratipadyate) - attains;]
(Well-conducted, endowed with virtue, of clear mind, knower of the self, wise, having attained here in the world honor, attains a good state.)
A person who is well-conducted, virtuous, clear-minded, self-knowing, and wise, upon attaining honor in this world, achieves a good state.
कर्म यच्छुभमेवेह सद्भिराचरितं च यत्। तदेव ज्ञानयुक्तस्य मुनेर्धर्मो न हीयते ॥१२-१५४-२४॥
karma yac chubham eveha sadbhir ācaritaṃ ca yat। tad eva jñānayuktasya muner dharmo na hīyate॥12-154-24॥
[कर्म (karma) - action; यत् (yat) - which; शुभम् (śubham) - auspicious; एव (eva) - indeed; इह (iha) - here; सद्भिः (sadbhiḥ) - by the virtuous; आचरितम् (ācaritam) - performed; च (ca) - and; यत् (yat) - which; तत् (tat) - that; एव (eva) - indeed; ज्ञानयुक्तस्य (jñānayuktasya) - of one endowed with knowledge; मुनेः (muneḥ) - of the sage; धर्मः (dharmaḥ) - dharma; न (na) - not; हीयते (hīyate) - declines;]
(Action which is auspicious indeed here, performed by the virtuous and which, that indeed, of one endowed with knowledge, of the sage, dharma, does not decline.)
The action here that is auspicious and performed by the virtuous, that indeed is the dharma of a sage endowed with knowledge, and it does not diminish.
निष्क्रम्य वनमास्थाय ज्ञानयुक्तो जितेन्द्रियः। कालाकाङ्क्षी चरन्नेवं ब्रह्मभूयाय कल्पते ॥१२-१५४-२५॥
niṣkramya vanam āsthāya jñānayukto jitendriyaḥ। kālākāṅkṣī caran nevaṃ brahmabhūyāya kalpate ॥12-154-25॥
[निष्क्रम्य (niṣkramya) - having gone out; वनम् (vanam) - forest; आस्थाय (āsthāya) - having resorted to; ज्ञानयुक्तः (jñānayuktaḥ) - endowed with knowledge; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; कालाकाङ्क्षी (kālākāṅkṣī) - awaiting the (proper) time; चरन् (caran) - wandering; एवम् (evam) - thus; ब्रह्मभूयाय (brahmabhūyāya) - for becoming Brahman; कल्पते (kalpate) - is fit;]
(Having gone out, resorting to the forest, endowed with knowledge, one who has conquered the senses, awaiting the (proper) time, wandering thus, is fit for becoming Brahman.)
One who, having left for the forest, lives there endowed with knowledge and self-control, awaiting the proper time, and thus wanders, becomes fit for attaining Brahman.
अभयं यस्य भूतेभ्यो भूतानामभयं यतः। तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन ॥१२-१५४-२६॥
abhayaṃ yasya bhūtebhyo bhūtānāmabhayaṃ yataḥ। tasya dehādvimuktasya bhayaṃ nāsti kutaścana ॥12-154-26॥
[अभयम् (abhayam) - fearlessness; यस्य (yasya) - of whom; भूतेभ्यः (bhūtebhyaḥ) - from beings; भूतानाम् (bhūtānām) - of beings; अभयम् (abhayam) - fearlessness; यतः (yataḥ) - from whom; तस्य (tasya) - of him; देहात् (dehāt) - from the body; विमुक्तस्य (vimuktasya) - of the liberated; भयम् (bhayam) - fear; नास्ति (nāsti) - does not exist; कुतश्चन (kutaścana) - from anywhere;]
(Fearlessness from beings, of whom; fearlessness of beings, from whom; of him, from the body, of the liberated, fear does not exist from anywhere.)
He from whom beings have no fear, and who has no fear from beings—such a one, liberated from the body, has no fear from anywhere.
अवाचिनोति कर्माणि न च सम्प्रचिनोति ह। समः सर्वेषु भूतेषु मैत्रायणगतिश्चरेत् ॥१२-१५४-२७॥
avācinoti karmāṇi na ca sampracinoti ha। samaḥ sarveṣu bhūteṣu maitryāyaṇagatiś caret ॥12-154-27॥
[अवाचिनोति (avācinoti) - does not collect; (from ava-√ci, to gather down;) कर्माणि (karmāṇi) - actions; (plural of karma;) न (na) - not; च (ca) - and; सम्प्रचिनोति (sampracinoti) - does accumulate; (from sam-√ci, to collect together;) ह (ha) - indeed; समः (samaḥ) - equal; (impartial;) सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - among beings; मैत्रायणगतिः (maitryāyaṇagatiḥ) - having the course of friendliness; (maitryāyaṇa = of friendliness, gati = course;) चरेत् (caret) - should conduct oneself; (from √car, to move, to act;);]
(He does not collect actions nor indeed does he accumulate (them); being equal among all beings, one should conduct oneself with the course of friendliness.)
He neither gathers nor accumulates actions; remaining impartial towards all beings, one should act with a disposition of friendliness.
शकुनीनामिवाकाशे जले वारिचरस्य वा। यथा गतिर्न दृश्येत तथा तस्य न संशयः ॥१२-१५४-२८॥
śakunīnām iv ākāśe jale vāricarasya vā। yathā gatir na dṛśyeta tathā tasya na saṃśayaḥ॥12-154-28॥
[शकुनीनाम् (śakunīnām) - of birds; इव (iva) - like; आकाशे (ākāśe) - in the sky; जले (jale) - in water; वारिचरस्य (vāricarasya) - of an aquatic animal; वा (vā) - or; यथा (yathā) - just as; गतिः (gatiḥ) - movement; न (na) - not; दृश्येत (dṛśyeta) - is seen; तथा (tathā) - so; तस्य (tasya) - his; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(Of birds like in the sky, in water of an aquatic animal or; just as movement is not seen, so his not doubt.)
Just as the movement of birds in the sky or of an aquatic animal in water is not seen, so is his—there is no doubt about it.
गृहानुत्सृज्य यो राजन्मोक्षमेवाभिपद्यते। लोकास्तेजोमयास्तस्य कल्पन्ते शाश्वतीः समाः ॥१२-१५४-२९॥
gṛhān utsṛjya yo rājan mokṣam eva abhipadyate। lokāḥ tejo-mayāḥ tasya kalpante śāśvatīḥ samāḥ ॥12-154-29॥
[गृहान् (gṛhān) - houses; (accusative plural of gṛha; home, house;) उत्सृज्य (utsṛjya) - having abandoned; (abandoning, leaving; from utsṛj, to let go;) यः (yaḥ) - who; (relative pronoun, masculine singular;) राजन् (rājan) - O king; (vocative of rājan, king;) मोक्षम् (mokṣam) - liberation; (accusative singular of mokṣa;) एव (eva) - only; (indeed, just;) अभिपद्यते (abhipadyate) - attains; (approaches, reaches; from abhi + pad, to go toward;) लोकाः (lokāḥ) - worlds; (nominative plural of loka;) तेजोमयाः (tejo-mayāḥ) - full of brilliance; (composed of light; tejas + maya;) तस्य (tasya) - for him; (genitive singular of tad;) कल्पन्ते (kalpante) - are created; (are produced, come into being; from kṛ, to make, with the passive suffix -ante;) शाश्वतीः (śāśvatīḥ) - eternal; (feminine accusative plural of śāśvatī;) समाः (samāḥ) - years; (nominative plural of samā, year;]
(Having abandoned houses, O king, whoever attains only liberation, for him worlds full of brilliance are created—eternal years (are his).)
O king, whoever abandons home and seeks only liberation, for him, radiant worlds and eternal years are established.
संन्यस्य सर्वकर्माणि संन्यस्य विधिवत्तपः। संन्यस्य विविधा विद्याः सर्वं संन्यस्य चैव ह ॥१२-१५४-३०॥
saṃnyasya sarvakarmāṇi saṃnyasya vidhivattapaḥ। saṃnyasya vividhā vidyāḥ sarvaṃ saṃnyasya caiva ha ॥12-154-30॥
[संन्यस्य (saṃnyasya) - having renounced; सर्वकर्माणि (sarvakarmāṇi) - all actions; संन्यस्य (saṃnyasya) - having renounced; विधिवत् (vidhivat) - according to rule; तपः (tapaḥ) - austerity; संन्यस्य (saṃnyasya) - having renounced; विविधाः (vividhāḥ) - various; विद्याः (vidyāḥ) - knowledges; सर्वम् (sarvam) - all; संन्यस्य (saṃnyasya) - having renounced; च (ca) - and; एव (eva) - indeed; ह (ha) - surely;]
(Having renounced all actions, having renounced austerity according to rule, having renounced various knowledges, having renounced all, and indeed surely.)
Having renounced all actions, austerities performed according to rule, and various kinds of knowledge, having renounced everything, and indeed surely.
कामेषु चाप्यनावृत्तः प्रसन्नात्मात्मविच्छुचिः। प्राप्येह लोके सत्कारं स्वर्गं समभिपद्यते ॥१२-१५४-३१॥
kāmeṣu cāpyanāvṛttaḥ prasannātmātmavicchuciḥ। prāpyeha loke satkāraṃ svargaṃ samabhipadyate ॥12-154-31॥
[कामेषु (kāmeṣu) - in desires; च (ca) - and; अपि (api) - also; अनावृत्तः (anāvṛttaḥ) - not turned back; प्रसन्नात्मा (prasannātmā) - with clear mind; आत्मवित् (ātmavit) - knower of self; शुचिः (śuciḥ) - pure; प्राप्य (prāpya) - having attained; इह (iha) - here; लोके (loke) - in the world; सत्कारम् (satkāram) - honor; स्वर्गम् (svargam) - heaven; समभिपद्यते (samabhipadyate) - fully attains;]
(In desires and also not turned back, with clear mind, knower of self, pure, having attained here in the world honor and heaven, fully attains.)
One who is not turned back by desires, whose mind is clear, who knows the self and is pure, having attained honor in this world, fully attains heaven.
यच्च पैतामहं स्थानं ब्रह्मराशिसमुद्भवम्। गुहायां पिहितं नित्यं तद्दमेनाभिपद्यते ॥१२-१५४-३२॥
yacca paitāmahaṃ sthānaṃ brahmarāśisamudbhavam। guhāyāṃ pihitaṃ nityaṃ taddamenābhipadyate ॥12-154-32॥
[यत् (yat) - which; च (ca) - and; पैतामहम् (paitāmaham) - ancestral; स्थानम् (sthānam) - place; ब्रह्मराशि (brahmarāśi) - aggregate of Brahman; समुद्भवम् (samudbhavam) - originated; गुहायाम् (guhāyām) - in the cave; पिहितम् (pihitam) - hidden; नित्यम् (nityam) - eternally; तत् (tat) - that; दमेना (damena) - by self-restraint; अभिपद्यते (abhipadyate) - is attained;]
(And that ancestral place, which originated from the aggregate of Brahman, hidden eternally in the cave, that is attained by self-restraint.)
That ancestral abode, born from the aggregate of Brahman and eternally hidden in the cave, is attained only through self-restraint.
ज्ञानारामस्य बुद्धस्य सर्वभूताविरोधिनः। नावृत्तिभयमस्तीह परलोके भयं कुतः ॥१२-१५४-३३॥
jñānārāmasya buddhasya sarvabhūtāvirodhinaḥ। nāvṛttibhayamastīha paraloke bhayaṃ kutaḥ ॥12-154-33॥
[ज्ञानारामस्य (jñānārāmasya) - of one who delights in knowledge; बुद्धस्य (buddhasya) - of the awakened one; सर्वभूताविरोधिनः (sarvabhūtāvirodhinaḥ) - not opposed to all beings; न (na) - not; आवृत्ति (āvṛtti) - return (to rebirth); भयम् (bhayam) - fear; अस्ति (asti) - exists; इह (iha) - here; परलोके (paraloke) - in the other world; भयम् (bhayam) - fear; कुतः (kutaḥ) - from where; ॥१२-१५४-३३॥ (॥12-154-33॥) - ॥12-154-33॥;]
(Of one who delights in knowledge, of the awakened one, not opposed to all beings, there is no fear of return (to rebirth) here; in the other world, from where (would there be) fear?)
For one who delights in knowledge, for the awakened one who is not opposed to any being, there is no fear of return (to rebirth) here; so how could there be fear in the other world?
एक एव दमे दोषो द्वितीयो नोपपद्यते। यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥१२-१५४-३४॥
eka eva dame doṣo dvitīyo nopapadyate। yadenaṃ kṣamayā yuktamaśaktaṃ manyate janaḥ ॥12-154-34॥
[एक (eka) - one; एव (eva) - indeed; दमे (dame) - in restraint; दोषः (doṣaḥ) - fault; द्वितीयः (dvitīyaḥ) - second; न (na) - not; उपपद्यते (upapadyate) - arises; यत् (yat) - because; एनम् (enam) - him; क्षमया (kṣamayā) - with forbearance; युक्तम् (yuktam) - endowed; अशक्तम् (aśaktam) - incapable; मन्यते (manyate) - thinks; जनः (janaḥ) - people;]
(One indeed in restraint (self-control) is the fault; a second does not arise. Because people think him, endowed with forbearance, to be incapable.)
There is only one fault in self-control; there is no second. It is that people consider a person endowed with forbearance to be incapable.
एतस्य तु महाप्राज्ञ दोषस्य सुमहान्गुणः। क्षमायां विपुला लोकाः सुलभा हि सहिष्णुना ॥१२-१५४-३५॥
etasya tu mahāprājña doṣasya sumahānguṇaḥ। kṣamāyāṃ vipulā lokāḥ sulabhā hi sahiṣṇunā ॥12-154-35॥
[एतस्य (etasya) - of this; तु (tu) - but; महाप्राज्ञ (mahāprājña) - of the very wise; दोषस्य (doṣasya) - of fault; सुमहान् (sumahān) - very great; गुणः (guṇaḥ) - virtue; क्षमायां (kṣamāyāṃ) - in forbearance; विपुलाः (vipulāḥ) - abundant; लोकाः (lokāḥ) - worlds; सुलभाः (sulabhāḥ) - easily obtained; हि (hi) - indeed; सहिष्णुना (sahiṣṇunā) - by the patient one;]
(But of this fault of the very wise, there is a very great virtue. In forbearance, abundant worlds are easily obtained indeed by the patient one.)
But in the case of the very wise, even a fault has a great virtue. Through forbearance, abundant worlds are easily attained by the patient person.
दान्तस्य किमरण्येन तथादान्तस्य भारत। यत्रैव हि वसेद्दान्तस्तदरण्यं स आश्रमः ॥१२-१५४-३६॥
dāntasya kim araṇyena tathā adāntasya bhārata। yatra eva hi vaset dāntaḥ tat araṇyam saḥ āśramaḥ ॥12-154-36॥
[दान्तस्य (dāntasya) - of the self-controlled; किम् (kim) - what; अरण्येन (araṇyena) - with the forest; तथा (tathā) - likewise; अदान्तस्य (adāntasya) - of the uncontrolled; भारत (bhārata) - O Bhārata; यत्र (yatra) - where; एव (eva) - indeed; हि (hi) - surely; वसेत् (vaset) - may dwell; दान्तः (dāntaḥ) - the self-controlled; तत् (tat) - that; अरण्यम् (araṇyam) - forest; सः (saḥ) - that; आश्रमः (āśramaḥ) - hermitage;]
(Of the self-controlled, what (use is there) with the forest? Likewise, of the uncontrolled, O Bhārata. Where indeed the self-controlled may dwell, that forest is a hermitage.)
O Bhārata, what use is the forest to the self-controlled, or likewise to the uncontrolled? Wherever the self-controlled dwells, that place is a hermitage.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Vaiśampāyana said;)
Vaiśampāyana said.
एतद्भीष्मस्य वचनं श्रुत्वा राजा युधिष्ठिरः। अमृतेनेव सन्तृप्तः प्रहृष्टः समपद्यत ॥१२-१५४-३७॥
etadbhīṣmasya vacanaṃ śrutvā rājā yudhiṣṭhiraḥ। amṛteneva santṛptaḥ prahṛṣṭaḥ samapadyata ॥12-154-37॥
[एतत् (etat) - this; भीष्मस्य (bhīṣmasya) - of Bhīṣma; वचनम् (vacanam) - speech; श्रुत्वा (śrutvā) - having heard; राजा (rājā) - king; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira; अमृतेन (amṛtena) - with nectar; इव (iva) - as if; सन्तृप्तः (santṛptaḥ) - fully satisfied; प्रहृष्टः (prahṛṣṭaḥ) - gladdened; समपद्यत (samapadyata) - became; १२-१५४-३७ (12-154-37) - 12-154-37;]
(Having heard this speech of Bhīṣma, King Yudhiṣṭhira became fully satisfied and gladdened, as if with nectar.)
When King Yudhiṣhira heard these words of Bhīṣma, he felt as if he had been nourished by nectar and was filled with joy.
पुनश्च परिपप्रच्छ भीष्मं धर्मभृतां वरम्। तपः प्रति स चोवाच तस्मै सर्वं कुरूद्वह ॥१२-१५४-३८॥
punaś ca paripapraccha bhīṣmaṃ dharmabhṛtāṃ varam। tapaḥ prati sa covāca tasmai sarvaṃ kurūdvaha ॥12-154-38॥
[पुनः (punaḥ) - again; च (ca) - and; परिपप्रच्छ (paripapraccha) - asked thoroughly; भीष्मम् (bhīṣmam) - to Bhishma; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; वरम् (varam) - the best; तपः (tapaḥ) - austerity; प्रति (prati) - regarding; सः (saḥ) - he; च (ca) - and; उवाच (uvāca) - said; तस्मै (tasmai) - to him; सर्वम् (sarvam) - all; कुरूद्वह (kurūdvaha) - O best of the Kurus;]
(Again and thoroughly asked Bhishma, the best of the upholders of dharma, regarding austerity; he also spoke all (about it) to him, O best of the Kurus.)
Again, he questioned Bhishma, the foremost among the upholders of dharma, about austerity; and Bhishma explained everything to him, O best of the Kurus.
