12.161
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्युक्तवति भीष्मे तु तूष्णीम्भूते युधिष्ठिरः। पप्रच्छावसरं गत्वा भ्रातॄन्विदुरपञ्चमान् ॥१२-१६१-१॥
When Bhīṣma had finished speaking and became silent, Yudhiṣṭhira took the opportunity to approach and ask his brothers and Vidura, the fifth among them.
धर्मे चार्थे च कामे च लोकवृत्तिः समाहिता। तेषां गरीयान्कतमो मध्यमः को लघुश्च कः ॥१२-१६१-२॥
In the matters of dharma, artha, and kāma, worldly conduct is engaged. Among these, which is the greatest, which is the middle, and which is the least?
कस्मिंश्चात्मा नियन्तव्यस्त्रिवर्गविजयाय वै। सन्तुष्टा नैष्ठिकं वाक्यं यथावद्वक्तुमर्हथ ॥१२-१६१-३॥
You should properly express the final statement, being content, regarding in which the self is to be controlled for the conquest of the three aims (dharma, artha, kāma).
ततोऽर्थगतितत्त्वज्ञः प्रथमं प्रतिभानवान्। जगाद विदुरो वाक्यं धर्मशास्त्रमनुस्मरन् ॥१२-१६१-४॥
Then Vidura, who understood the essence and course of meaning and was possessed of intelligence, first spoke, recalling the treatise on dharma.
बाहुश्रुत्यं तपस्त्यागः श्रद्धा यज्ञक्रिया क्षमा। भावशुद्धिर्दया सत्यं संयमश्चात्मसम्पदः ॥१२-१६१-५॥
Extensive learning, austerity, renunciation, faith, sacrificial acts, forbearance, purity of mind, compassion, truthfulness, self-restraint, and spiritual wealth are the virtues described here.
एतदेवाभिपद्यस्व मा ते भूच्चलितं मनः। एतन्मूलौ हि धर्मार्थावेतदेकपदं हितम् ॥१२-१६१-६॥
Accept only this; let not your mind be shaken. In this root indeed are dharma and artha; this single principle is beneficial.
धर्मेणैवर्षयस्तीर्णा धर्मे लोकाः प्रतिष्ठिताः। धर्मेण देवा दिविगा धर्मे चार्थः समाहितः ॥१२-१६१-७॥
It is by dharma alone that sages have crossed over; the worlds are established in dharma. By dharma, the gods have attained heaven; and in dharma, purpose is established.
धर्मो राजन्गुणश्रेष्ठो मध्यमो ह्यर्थ उच्यते। कामो यवीयानिति च प्रवदन्ति मनीषिणः ॥ तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना ॥१२-१६१-८॥
O king, righteousness is considered the highest quality, wealth is regarded as intermediate, and desire is the least—so say the wise. Therefore, one should act with self-control, making righteousness the foremost priority.
समाप्तवचने तस्मिन्नर्थशास्त्रविशारदः। पार्थो वाक्यार्थतत्त्वज्ञो जगौ वाक्यमतन्द्रितः ॥१२-१६१-९॥
When the speech was concluded, at that moment, Pārtha (Arjuna), who was an expert in the science of polity and understood the true meaning of words, spoke his words with tireless attention.
कर्मभूमिरियं राजन्निह वार्त्ता प्रशस्यते। कृषिवाणिज्यगोरक्ष्यं शिल्पानि विविधानि च ॥१२-१६१-१०॥
O king, this is the land of action; here, livelihood is esteemed, especially agriculture, trade, cow protection, and various arts.
अर्थ इत्येव सर्वेषां कर्मणामव्यतिक्रमः। न ऋतेऽर्थेन वर्तेते धर्मकामाविति श्रुतिः ॥१२-१६१-११॥
The scripture declares: 'Purpose alone is the foundation of all actions; without purpose, neither dharma nor kāma can exist.'
विजयी ह्यर्थवान्धर्ममाराधयितुमुत्तमम्। कामं च चरितुं शक्तो दुष्प्रापमकृतात्मभिः ॥१२-१६१-१२॥
He is victorious, wealthy, able to propitiate the highest dharma, and can fulfill desires that are difficult to attain for those who have not mastered themselves.
अर्थस्यावयवावेतौ धर्मकामाविति श्रुतिः। अर्थसिद्ध्या हि निर्वृत्तावुभावेतौ भविष्यतः ॥१२-१६१-१३॥
The Veda declares that dharma and kāma are constituent parts of artha (wealth). When wealth is accomplished, both righteousness and desire are also fulfilled.
उद्भूतार्थं हि पुरुषं विशिष्टतरयोनयः। ब्रह्माणमिव भूतानि सततं पर्युपासते ॥१२-१६१-१४॥
Indeed, when a person's purpose has arisen, those of more distinguished origin always worship him, just as all beings constantly worship Brahmā.
जटाजिनधरा दान्ताः पङ्कदिग्धा जितेन्द्रियाः। मुण्डा निस्तन्तवश्चापि वसन्त्यर्थार्थिनः पृथक् ॥१२-१६१-१५॥
Those who wear matted hair and deerskin, who are self-restrained, smeared with mud, have conquered their senses, are shaven-headed and without cloth, also dwell separately, seeking wealth.
काषायवसनाश्चान्ये श्मश्रुला ह्रीसुसंवृताः। विद्वांसश्चैव शान्ताश्च मुक्ताः सर्वपरिग्रहैः ॥१२-१६१-१६॥
Some wore ochre robes, others had beards and moustaches, all were modest, learned, peaceful, and free from all possessions.
अर्थार्थिनः सन्ति केचिदपरे स्वर्गकाङ्क्षिणः। कुलप्रत्यागमाश्चैके स्वं स्वं मार्गमनुष्ठिताः ॥१२-१६१-१७॥
There are some who desire wealth, others who seek heaven; some have renounced their families, and each has followed his own path.
आस्तिका नास्तिकाश्चैव नियताः संयमे परे। अप्रज्ञानं तमोभूतं प्रज्ञानं तु प्रकाशता ॥१२-१६१-१८॥
Both the believers and non-believers are established in supreme self-control. Ignorance is of the nature of darkness, but knowledge is illumination.
भृत्यान्भोगैर्द्विषो दण्डैर्यो योजयति सोऽर्थवान्। एतन्मतिमतां श्रेष्ठ मतं मम यथातथम् ॥ अनयोस्तु निबोध त्वं वचनं वाक्यकण्ठयोः ॥१२-१६१-१९॥
He who employs servants with rewards and punishes enemies prospers. This is considered the best view among the wise, and it is my view as well. But now, understand the statements of these two opinions.
ततो धर्मार्थकुशलौ माद्रीपुत्रावनन्तरम्। नकुलः सहदेवश्च वाक्यं जगदतुः परम् ॥१२-१६१-२०॥
Then, Nakula and Sahadeva, the sons of Mādrī, who were skilled in dharma and artha, subsequently spoke words of great import.
आसीनश्च शयानश्च विचरन्नपि च स्थितः। अर्थयोगं दृढं कुर्याद्योगैरुच्चावचैरपि ॥१२-१६१-२१॥
Whether sitting, lying down, moving about, or standing, one should firmly pursue one's purpose by all means, whether great or small.
अस्मिंस्तु वै सुसंवृत्ते दुर्लभे परमप्रिये। इह कामानवाप्नोति प्रत्यक्षं नात्र संशयः ॥१२-१६१-२२॥
But truly, in this rare and supremely cherished state, one attains desires directly here; there is no doubt about it.
योऽर्थो धर्मेण संयुक्तो धर्मो यश्चार्थसंयुतः। मध्विवामृतसंयुक्तं तस्मादेतौ मताविह ॥१२-१६१-२३॥
That object which is united with dharma, and that dharma which is united with artha, just as honey is united with nectar—therefore, these two are considered together here.
अनर्थस्य न कामोऽस्ति तथार्थोऽधर्मिणः कुतः। तस्मादुद्विजते लोको धर्मार्थाद्यो बहिष्कृतः ॥१२-१६१-२४॥
There is no desire for misfortune, nor is there purpose for the unrighteous; therefore, people shrink away from one who is expelled from righteousness and purpose.
तस्माद्धर्मप्रधानेन साध्योऽर्थः संयतात्मना। विश्वस्तेषु च भूतेषु कल्पते सर्व एव हि ॥१२-१६१-२५॥
Therefore, the goal is attained by one who gives precedence to dharma and has self-control; among trustworthy beings, all are indeed fit for it.
धर्मं समाचरेत्पूर्वं तथार्थं धर्मसंयुतम्। ततः कामं चरेत्पश्चात्सिद्धार्थस्य हि तत्फलम् ॥१२-१६१-२६॥
First, one should practice righteousness; then, pursue purpose aligned with righteousness. Afterwards, desire may be pursued, for that is truly the reward for one whose purpose has been fulfilled.
विरेमतुस्तु तद्वाक्यमुक्त्वा तावश्विनोः सुतौ। भीमसेनस्तदा वाक्यमिदं वक्तुं प्रचक्रमे ॥१२-१६१-२७॥
After the two sons of the Aśvins had finished speaking, Bhīmasena then began to speak these words.
नाकामः कामयत्यर्थं नाकामो धर्ममिच्छति। नाकामः कामयानोऽस्ति तस्मात्कामो विशिष्यते ॥१२-१६१-२८॥
A person without desire seeks objects and dharma not out of desire; the one who is without desire is not truly desiring; therefore, desire stands apart and is distinguished.
कामेन युक्ता ऋषयस्तपस्येव समाहिताः। पलाशफलमूलाशा वायुभक्षाः सुसंयताः ॥१२-१६१-२९॥
Motivated by desire, the sages were deeply absorbed in austerities, subsisting on the fruits and roots of the butea tree, some living on air alone, all being highly self-restrained.
वेदोपवादेष्वपरे युक्ताः स्वाध्यायपारगाः। श्राद्धयज्ञक्रियायां च तथा दानप्रतिग्रहे ॥१२-१६१-३०॥
Others were engaged in the subsidiary Vedic texts, skilled in self-study, and likewise in performing śrāddha, sacrifices, and in the giving and receiving of gifts.
वणिजः कर्षका गोपाः कारवः शिल्पिनस्तथा। दैवकर्मकृतश्चैव युक्ताः कामेन कर्मसु ॥१२-१६१-३१॥
Merchants, ploughmen, cowherds, carpenters, artisans, and those performing divine acts are all engaged in their respective actions by desire.
समुद्रं चाविशन्त्यन्ये नराः कामेन संयुताः। कामो हि विविधाकारः सर्वं कामेन सन्ततम् ॥१२-१६१-३२॥
Other men, impelled by desire, enter the ocean as well. For desire takes many forms; everything is pervaded by desire.
नास्ति नासीन्नाभविष्यद्भूतं कामात्मकात्परम्। एतत्सारं महाराज धर्मार्थावत्र संश्रितौ ॥१२-१६१-३३॥
O great king, there is nothing, there was nothing, nor will there be anything superior to a being whose nature is desire. This is the essence: here, dharma and artha are founded.
नवनीतं यथा दध्नस्तथा कामोऽर्थधर्मतः। श्रेयस्तैलं च पिण्याकाद्धृतं श्रेय उदश्वितः ॥१२-१६१-३४॥
Just as fresh butter is obtained from curds, so too is desire derived from wealth and righteousness; oil is superior to oil-cake, and ghee is better than the residue.
श्रेयः पुष्पफलं काष्ठात्कामो धर्मार्थयोर्वरः। पुष्पतो मध्विव रसः कामात्सञ्जायते सुखम् ॥१२-१६१-३५॥
The flower-fruit is better than wood; desire is superior to dharma and artha. Just as honey is the essence from the flower, so too is happiness born from desire.
सुचारुवेषाभिरलङ्कृताभि; र्मदोत्कटाभिः प्रियवादिनीभिः। रमस्व योषाभिरुपेत्य कामं; कामो हि राजंस्तरसाभिपाती ॥१२-१६१-३६॥
O king, enjoy yourself with women who are beautifully dressed, adorned, intoxicated, and speak sweetly, as you wish, for desire indeed rushes upon a man with force.
बुद्धिर्ममैषा परिषत्स्थितस्य; मा भूद्विचारस्तव धर्मपुत्र। स्यात्संहितं सद्भिरफल्गुसारं; समेत्य वाक्यं परमानृशंस्यम् ॥१२-१६१-३७॥
This is my considered opinion as one present in the assembly; do not have any doubt, O son of Dharma. Let the statement, composed by the virtuous and substantial in essence, after due deliberation, be supremely compassionate.
धर्मार्थकामाः सममेव सेव्या; यस्त्वेकसेवी स नरो जघन्यः। द्वयोस्तु दक्षं प्रवदन्ति मध्यं; स उत्तमो यो निरतस्त्रिवर्गे ॥१२-१६१-३८॥
Righteousness, wealth, and desire should all be pursued equally; the man who pursues only one is considered the lowest. Of those who pursue two, the skilled one is called average; but the best is he who is devoted to all three aims of life.
प्राज्ञः सुहृच्चन्दनसारलिप्तो; विचित्रमाल्याभरणैरुपेतः। ततो वचः सङ्ग्रहविग्रहेण; प्रोक्त्वा यवीयान्विरराम भीमः ॥१२-१६१-३९॥
The wise and friendly Bhima, adorned with sandalwood and various garlands and ornaments, then spoke words of summary and analysis, and the younger Bhima fell silent.
ततो मुहूर्तादथ धर्मराजो; वाक्यानि तेषामनुचिन्त्य सम्यक्। उवाच वाचावितथं स्मयन्वै; बहुश्रुतो धर्मभृतां वरिष्ठः ॥१२-१६१-४०॥
Then, after a moment, Dharmaraja, the foremost among the well-learned upholders of dharma, thoughtfully considered their words and, smiling, spoke truthfully.
निःसंशयं निश्चितधर्मशास्त्राः; सर्वे भवन्तो विदितप्रमाणाः। विज्ञातुकामस्य ममेह वाक्य; मुक्तं यद्वै नैष्ठिकं तच्छ्रुतं मे ॥ इह त्ववश्यं गदतो ममापि; वाक्यं निबोधध्वमनन्यभावाः ॥१२-१६१-४१॥
Without doubt, all of you who are well-versed in the dharma-śāstras and know the authorities, have heard what I have spoken here for the one who desires to know, which is indeed final. But now, please also listen attentively to what I have to say here.
यो वै न पापे निरतो न पुण्ये; नार्थे न धर्मे मनुजो न कामे। विमुक्तदोषः समलोष्टकाञ्चनः; स मुच्यते दुःखसुखार्थसिद्धेः ॥१२-१६१-४२॥
He who is not attached to sin or merit, nor to wealth, dharma, or desire; who is free from faults and regards clod and gold alike—such a person is liberated from the pursuit of pleasure and pain.
भूतानि जातीमरणान्वितानि; जराविकारैश्च समन्वितानि। भूयश्च तैस्तैः प्रतिबोधितानि; मोक्षं प्रशंसन्ति न तं च विद्मः ॥१२-१६१-४३॥
Beings, subject to birth, death, old age, and disease, are repeatedly made aware by these various afflictions; they praise liberation, yet we do not know it.
स्नेहे नबद्धस्य न सन्ति तानी; त्येवं स्वयम्भूर्भगवानुवाच। बुधाश्च निर्वाणपरा वदन्ति; तस्मान्न कुर्यात्प्रियमप्रियं च ॥१२-१६१-४४॥
"For one not bound by attachment, those things do not exist; thus spoke the self-born Lord. The wise, devoted to liberation, also say this; therefore, one should not act out of desire for what is pleasant or unpleasant."
एतत्प्रधानं न तु कामकारो; यथा नियुक्तोऽस्मि तथा चरामि। भूतानि सर्वाणि विधिर्नियुङ्क्ते; विधिर्बलीयानिति वित्त सर्वे ॥१२-१६१-४५॥
This is the principal thing, not acting out of desire; as I am appointed, so I act. The ordinance appoints all beings; know that the ordinance is stronger than all.
न कर्मणाप्नोत्यनवाप्यमर्थं; यद्भावि सर्वं भवतीति वित्त। त्रिवर्गहीनोऽपि हि विन्दतेऽर्थं; तस्मादिदं लोकहिताय गुह्यम् ॥१२-१६१-४६॥
One does not attain what is unattainable merely by action; know that whatever is destined will surely come to pass. Even one lacking the three aims of life may obtain the object; therefore, this secret is for the welfare of the world.
ततस्तदग्र्यं वचनं मनोनुगं; समस्तमाज्ञाय ततोऽतिहेतुमत्। तदा प्रणेदुश्च जहर्षिरे च ते; कुरुप्रवीराय च चक्रुरञ्जलीन् ॥१२-१६१-४७॥
Then, having fully understood that excellent and mind-pleasing speech, which was very reasonable, they cried out in joy and rejoiced, and made folded hands to the chief of the Kurus.
सुचारुवर्णाक्षरशब्दभूषितां; मनोनुगां निर्धुतवाक्यकण्टकाम्। निशम्य तां पार्थिव पार्थभाषितां; गिरं नरेन्द्राः प्रशशंसुरेव ते ॥ पुनश्च पप्रच्छ सरिद्वरासुतं; ततः परं धर्ममहीनसत्त्वः ॥१२-१६१-४८॥
Hearing that speech, adorned with beautiful words and sounds, following the mind and free from the thorns of harsh speech, spoken by Partha, the kings praised it. Then, the one devoid of righteousness again questioned the son of the best of rivers.
