12.161
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said.
इत्युक्तवति भीष्मे तु तूष्णीम्भूते युधिष्ठिरः। पप्रच्छावसरं गत्वा भ्रातॄन्विदुरपञ्चमान् ॥१२-१६१-१॥
ity-uktavati bhīṣme tu tūṣṇīṃbhūte yudhiṣṭhiraḥ। papracchāvasaraṃ gatvā bhrātṝn vidura-pañcamān ॥12-161-1॥
[इति (iti) - thus; उक्तवति (uktavati) - having spoken; भीष्मे (bhīṣme) - when Bhīṣma; तु (tu) - but; तूष्णीम् (tūṣṇīm) - silent; भूते (bhūte) - having become; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira; पप्रच्छ (papraccha) - asked; अवसरं (avasaraṃ) - opportunity; गत्वा (gatvā) - having gone; भ्रातॄन् (bhrātṝn) - brothers; विदुर (vidura) - Vidura; पञ्चमान् (pañcamān) - the fifth;]
(Thus, when Bhīṣma had spoken and become silent, Yudhiṣṭhira, having gone at the opportunity, asked his brothers and Vidura, the fifth.)
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॥
dharme cārthe ca kāme ca lokavṛttiḥ samāhitā। teṣāṃ garīyān katamo madhyamaḥ ko laghuś ca kaḥ ॥12-161-2॥
[धर्मे (dharme) - in dharma; च (ca) - and; अर्थे (arthe) - in artha; च (ca) - and; कामे (kāme) - in kāma; च (ca) - and; लोकवृत्तिः (lokavṛttiḥ) - worldly conduct; समाहिता (samāhitā) - engaged; तेषां (teṣāṃ) - of these; गरीयान् (garīyān) - greater; कतामः (katamaḥ) - which; मध्यमः (madhyamaḥ) - middle; कः (kaḥ) - who; लघुश् (laghuḥ) - lesser; च (ca) - and; कः (kaḥ) - who;]
(In dharma and in artha and in kāma, worldly conduct is engaged. Of these, which is greater, which is middle, who is lesser and who?)
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॥
kasmiṃścātmā niyantavyastrivargavijayāya vai। santuṣṭā naiṣṭhikaṃ vākyaṃ yathāvad vaktum arhatha ॥12-161-3॥
[कस्मिंश्च (kasmiṃś ca) - and in which; आत्मा (ātmā) - self; नियन्तव्यः (niyantavyaḥ) - to be controlled; त्रिवर्गविजयाय (trivarga-vijayāya) - for the conquest of the three aims (dharma, artha, kāma); वै (vai) - indeed; सन्तुष्टा (santuṣṭā) - content; नैष्ठिकं (naiṣṭhikaṃ) - final; वाक्यं (vākyaṃ) - statement; यथावत् (yathāvat) - properly; वक्तुम् (vaktum) - to speak; अर्हथ (arhatha) - you ought;]
(And in which the self is to be controlled indeed for the conquest of the three aims; content, you ought to properly speak the final statement.)
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॥
tato'rthagatitattvajñaḥ prathamaṃ pratibhānavān। jagāda viduro vākyaṃ dharmaśāstramanusmaran ॥12-161-4॥
[ततः (tataḥ) - then; अर्थ-गति-तत्त्व-ज्ञः (artha-gati-tattva-jñaḥ) - knower; of the essence; of the course; of meaning; प्रथमं (prathamaṃ) - first; प्रतिभानवान् (pratibhānavān) - possessed of intelligence; जगाद (jagāda) - spoke; विदुरः (viduraḥ) - Vidura; वाक्यम् (vākyam) - speech; धर्म-शास्त्रं (dharma-śāstraṃ) - treatise; on dharma; अनुस्मरन् (anusmaran) - remembering;]
(Then the knower of the essence of the course of meaning, first, possessed of intelligence, Vidura spoke speech, remembering the treatise on dharma.)
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॥
bāhuśrutyaṃ tapastyāgaḥ śraddhā yajñakriyā kṣamā। bhāvaśuddhirdayā satyaṃ saṃyamaścātmasampadaḥ ॥12-161-5॥
[बाहुश्रुत्यं (bāhuśrutyaṃ) - extensive learning; तपः (tapaḥ) - austerity; त्यागः (tyāgaḥ) - renunciation; श्रद्धा (śraddhā) - faith; यज्ञक्रिया (yajñakriyā) - sacrificial act; क्षमा (kṣamā) - forbearance; भावशुद्धिः (bhāvaśuddhiḥ) - purity of mind; दया (dayā) - compassion; सत्यं (satyaṃ) - truth; संयमः (saṃyamaḥ) - self-restraint; च (ca) - and; आत्मसम्पदः (ātmasampadaḥ) - wealth of the self;]
(Extensive learning, austerity, renunciation, faith, sacrificial act, forbearance, purity of mind, compassion, truth, self-restraint, and wealth of the self.)
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॥
etadevābhipadyasva mā te bhūccalitaṃ manaḥ। etanmūlau hi dharmārthāvetadekapadaṃ hitam ॥12-161-6॥
[एतद् (etad) - this; एव (eva) - indeed; अभिपद्यस्व (abhipadyasva) - accept; मा (mā) - do not; ते (te) - your; भूत् (bhūt) - be; चलितं (calitaṃ) - shaken; मनः (manaḥ) - mind; एतन्मूलौ (etanmūlau) - in this root; हि (hi) - indeed; धर्मार्थौ (dharmārthau) - dharma and artha; एतद् (etad) - this; एकपदं (ekapadaṃ) - one word; हितम् (hitam) - beneficial;]
(This indeed accept; do not your mind be shaken. In this root indeed dharma and artha, this one word is beneficial.)
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॥
dharmeṇaiva ṛṣayastiṛṇā dharme lokāḥ pratiṣṭhitāḥ। dharmeṇa devā divigā dharme cārthaḥ samāhitaḥ ॥12-161-7॥
[धर्मेणैव (dharmeṇaiva) - by dharma alone; ऋषयः (ṛṣayaḥ) - sages; तीर्णाः (tiṛṇāḥ) - have crossed; धर्मे (dharme) - in dharma; लोकाः (lokāḥ) - worlds; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established; धर्मेण (dharmeṇa) - by dharma; देवाः (devāḥ) - gods; दिविगाः (divigāḥ) - those who have gone to heaven; धर्मे (dharme) - in dharma; च (ca) - and; अर्थः (arthaḥ) - purpose; समाहितः (samāhitaḥ) - is established;]
(By dharma alone sages have crossed over; in dharma worlds are established. By dharma gods have gone to heaven; in dharma also purpose is established.)
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॥
dharmaḥ rājan guṇaśreṣṭho madhyamo hy artha ucyate। kāmo yavīyān iti ca pravadanti manīṣiṇaḥ ॥ tasmād dharmapradhānena bhavitavyaṃ yatātmanā ॥12-161-8॥
[धर्मः (dharmaḥ) - righteousness; राजन् (rājan) - O king; गुणश्रेष्ठः (guṇaśreṣṭhaḥ) - the best among qualities; मध्यमः (madhyamaḥ) - the middle; हि (hi) - indeed; अर्थः (arthaḥ) - wealth; उच्यते (ucyate) - is said; कामः (kāmaḥ) - desire; यवीयान् (yavīyān) - the least; इति (iti) - thus; च (ca) - and; प्रवदन्ति (pravadanti) - say; मनीषिणः (manīṣiṇaḥ) - the wise; तस्मात् (tasmāt) - therefore; धर्मप्रधानेन (dharmapradhānena) - with righteousness as foremost; भवितव्यम् (bhavitavyam) - should be; यतात्मना (yatātmanā) - with self-controlled;]
(Righteousness, O king, is the best among qualities; wealth is said to be the middle; desire is the least, thus say the wise. Therefore, one should act with righteousness as foremost, with self-control.)
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॥
samāptavacane tasminnarthaśāstraviśāradaḥ। pārtho vākyārthatattvajño jagau vākyamatandritaḥ ॥12-161-9॥
[समाप्त-वचने (samāpta-vacane) - upon the conclusion of the speech; तस्मिन् (tasmin) - at that (moment); अर्थ-शास्त्र-विशारदः (artha-śāstra-viśāradaḥ) - expert in the science of polity; पार्थः (pārthaḥ) - Pārtha (Arjuna); वाक्य-अर्थ-तत्त्व-ज्ञः (vākya-artha-tattva-jñaḥ) - knower of the true meaning of words; जगौ (jagau) - spoke; वाक्यम् (vākyam) - speech; अतन्द्रितः (atandritaḥ) - without fatigue;]
(Upon the conclusion of the speech, at that (moment), the expert in the science of polity, Pārtha, knower of the true meaning of words, spoke a speech without fatigue.)
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॥
karmabhūmir iyaṃ rājan iha vārttā praśasyate। kṛṣivāṇijyagorakṣyaṃ śilpāni vividhāni ca ॥12-161-10॥
[कर्मभूमिः (karmabhūmiḥ) - field of action; इयम् (iyam) - this; राजन् (rājan) - O king; इह (iha) - here; वार्त्ता (vārttā) - livelihood; प्रशस्यते (praśasyate) - is praised; कृषि (kṛṣi) - agriculture; वाणिज्य (vāṇijya) - trade; गोरक्ष्यं (gorakṣyaṃ) - cow protection; शिल्पानि (śilpāni) - arts; विविधानि (vividhāni) - various; च (ca) - and;]
(This is the field of action, O king; here, livelihood is praised: agriculture, trade, cow protection, and various arts.)
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॥
artha ityeva sarveṣāṃ karmaṇāmavyatikramaḥ। na ṛte'rthena vartete dharmakāmāviti śrutiḥ ॥12-161-11॥
[अर्थ (artha) - purpose; इति (iti) - thus; एव (eva) - indeed; सर्वेषाम् (sarveṣām) - of all; कर्मणाम् (karmaṇām) - of actions; अव्यतिक्रमः (avyatikramaḥ) - non-transgression; न (na) - not; ऋते (ṛte) - without; अर्थेन (arthena) - by purpose; वर्तेते (vartete) - exist; धर्मकामौ (dharmakāmau) - dharma and kāma; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture;]
(Purpose thus indeed of all actions is non-transgression. Not without purpose exist dharma and kāma thus the scripture.)
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॥
vijayī hy arthavān dharmam ārādhayitum uttamam। kāmaṃ ca carituṃ śakto duṣprāpam akṛtātmabhiḥ ॥12-161-12॥
[विजयी (vijayī) - victorious; हि (hi) - indeed; अर्थवान् (arthavān) - wealthy; धर्मम् (dharmam) - dharma; आराधयितुम् (ārādhayitum) - to propitiate; उत्तमम् (uttamam) - the highest; कामम् (kāmam) - desire; च (ca) - and; चरितुम् (caritum) - to act; शक्तः (śaktaḥ) - able; दुष्प्रापम् (duṣprāpam) - difficult to attain; अकृतात्मभिः (akṛtātmabhiḥ) - by those whose self is not mastered;]
(Victorious indeed, wealthy, to propitiate the highest dharma, and able to act upon desire, (even that) which is difficult to attain by those whose self is not mastered.)
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॥
arthasyāvayavāvetau dharmakāmāviti śrutiḥ। arthasiddhyā hi nirvṛttāvubhāvetau bhaviṣyataḥ ॥12-161-13॥
[अर्थस्य (arthasya) - of artha (wealth); अवयवौ (avayavau) - constituent parts; एतौ (etau) - these two; धर्मकामौ (dharmakāmau) - dharma (righteousness) and kāma (desire); इति (iti) - thus; श्रुतिः (śrutiḥ) - the Veda; अर्थसिद्ध्या (arthasiddhyā) - by the accomplishment of artha (wealth); हि (hi) - indeed; निर्वृत्तौ (nirvṛttau) - are accomplished; उभौ (ubhau) - both; एतौ (etau) - these two; भविष्यतः (bhaviṣyataḥ) - will be;]
(Of artha (wealth), these two—dharma (righteousness) and kāma (desire)—are constituent parts, thus (says) the Veda. Indeed, by the accomplishment of artha, both these are accomplished and will be.)
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॥
udbhūtārthaṃ hi puruṣaṃ viśiṣṭatarayonayaḥ। brahmāṇamiva bhūtāni satataṃ paryupāsate ॥12-161-14॥
[उद्भूतार्थम् (udbhūtārtham) - for one whose purpose has arisen; हि (hi) - indeed; पुरुषम् (puruṣam) - person; विशिष्टतरयोनयः (viśiṣṭatarayonayaḥ) - those of more distinguished origin; ब्रह्माणम् (brahmāṇam) - Brahmā; इव (iva) - like; भूतानि (bhūtāni) - beings; सततम् (satatam) - always; पर्युपासते (paryupāsate) - worship;]
(For one whose purpose has arisen, indeed, persons of more distinguished origin always worship (him), like beings always worship Brahmā.)
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॥
jaṭājinadharā dāntāḥ paṅkadigdhā jitendriyāḥ। muṇḍā nistantavaścāpi vasantyarthārthinaḥ pṛthak ॥12-161-15॥
[जटा (jaṭā) - matted hair; अजिन (ajina) - deerskin; धरा (dharā) - wearing; दान्ताः (dāntāḥ) - self-restrained; पङ्क (paṅka) - mud; दिग्धाः (digdhāḥ) - smeared; जित (jita) - conquered; इन्द्रियाः (indriyāḥ) - senses; मुण्डाः (muṇḍāḥ) - shaven-headed; निस्तन्तवः (nistantavaḥ) - without cloth; च (ca) - and; अपि (api) - also; वसन्ति (vasanti) - dwell; अर्थार्थिनः (arthārthinaḥ) - seekers of wealth; पृथक् (pṛthak) - separately;]
(Wearing matted hair and deerskin, self-restrained, smeared with mud, having conquered the senses, shaven-headed, without cloth, and also, dwell separately, seekers of wealth.)
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॥
kāṣāyavasanāś cānye śmaśrulā hrīsusaṃvṛtāḥ। vidvāṃś caiva śāntāś ca muktāḥ sarvaparigrahaiḥ ॥12-161-16॥
[काषायवसनाः (kāṣāyavasanāḥ) - wearing ochre robes; च (ca) - and; अन्ये (anye) - others; श्मश्रुलाः (śmaśrulāḥ) - having beards and moustaches; ह्रीसुसंवृताः (hrīsusaṃvṛtāḥ) - covered by modesty; विद्वांसः (vidvāṃsaḥ) - learned ones; च (ca) - and; एव (eva) - indeed; शान्ताः (śāntāḥ) - peaceful; च (ca) - and; मुक्ताः (muktāḥ) - liberated; सर्वपरिग्रहैः (sarvaparigrahaiḥ) - from all possessions;]
(Wearing ochre robes and others with beards and moustaches, covered by modesty; learned ones, indeed, peaceful and liberated from all possessions.)
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॥
arthārthinaḥ santi kecid-apare svargakāṅkṣiṇaḥ। kulapratyāgamāś-caike svaṃ svaṃ mārgam-anuṣṭhitāḥ ॥12-161-17॥
[अर्थार्थिनः (arthārthinaḥ) - those desiring wealth; सन्ति (santi) - are; केचित् (kecit) - some; अपरे (apare) - others; स्वर्गकाङ्क्षिणः (svargakāṅkṣiṇaḥ) - those desiring heaven; कुलप्रत्यागमाः (kulapratyāgamāḥ) - those who have renounced family; च (ca) - and; एके (eke) - some; स्वम् (svam) - their own; स्वम् (svam) - their own; मार्गम् (mārgam) - path; अनुष्ठिताः (anuṣṭhitāḥ) - have followed;]
(Those desiring wealth are, some others desiring heaven; those who have renounced family and some have followed their own, their own path.)
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॥
āstikā nāstikāścaiva niyatāḥ saṃyame pare। aprajñānaṃ tamobhūtaṃ prajñānaṃ tu prakāśatā ॥12-161-18॥
[आस्तिकाः (āstikāḥ) - those who affirm (the existence of the Veda); नास्तिकाः (nāstikāḥ) - those who deny (the existence of the Veda); च (ca) - and; एव (eva) - indeed; नियताः (niyatāḥ) - fixed; determinate; संयमे (saṃyame) - in restraint; in self-control; परे (pare) - supreme; highest; अप्रज्ञानम् (aprajñānam) - ignorance; lack of knowledge; तमोभूतम् (tamobhūtam) - consisting of darkness; प्रज्ञानम् (prajñānam) - knowledge; wisdom; तु (tu) - but; प्रकाशता (prakāśatā) - illumination; shining forth;]
(Those who affirm (the Veda) and those who deny (the Veda) are indeed fixed in supreme restraint. Ignorance is consisting of darkness, but knowledge is illumination.)
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॥
bhṛtyān bhogair dviṣo daṇḍair yo yojayati so'rthavān। etan matimatāṃ śreṣṭha mataṃ mama yathā tatham ॥ anayostu nibodha tvaṃ vacanaṃ vākyakaṇṭhayoḥ ॥12-161-19॥
[भृत्यान् (bhṛtyān) - servants; भोगैः (bhogaiḥ) - with enjoyments; द्विषः (dviṣaḥ) - enemies; दण्डैः (daṇḍaiḥ) - with punishments; यः (yaḥ) - who; योजयति (yojayati) - engages; सः (saḥ) - he; अर्थवान् (arthavān) - prosperous; एतत् (etat) - this; मतिमताम् (matimatām) - of the wise; श्रेष्ठ (śreṣṭha) - best; मतम् (matam) - opinion; मम (mama) - my; यथा (yathā) - as; तथम् (tatham) - thus; अनयोः (anayoḥ) - of these two; तु (tu) - but; निबोध (nibodha) - understand; त्वम् (tvam) - you; वचनम् (vacanam) - speech; वाक्यकण्ठयोः (vākyakaṇṭhayoḥ) - of the two statements;]
(He who engages servants with enjoyments and enemies with punishments is prosperous. This is the best opinion of the wise, my opinion as it is. But you understand the speech of these two statements.)
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॥
tato dharmārthakuśalau mādrīputrāvanantaram। nakulaḥ sahadevaśca vākyaṃ jagadatuḥ param ॥12-161-20॥
[ततः (tataḥ) - then; धर्मार्थकुशलौ (dharmārthakuśalau) - skilled in dharma and artha; माद्रीपुत्रौ (mādrīputrau) - the sons of Mādrī; अनन्तरम् (anantaram) - afterwards; नकुलः (nakulaḥ) - Nakula; सहदेवः (sahadevaḥ) - Sahadeva; च (ca) - and; वाक्यम् (vākyam) - speech; जगदतुः (jagadatuḥ) - uttered; परम् (param) - supreme;]
(Then, the sons of Mādrī, skilled in dharma and artha, Nakula and Sahadeva, afterwards uttered supreme speech.)
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॥
āsīnaś ca śayānaś ca vicarann api ca sthitaḥ। arthayogaṃ dṛḍhaṃ kuryād yogair uccāvacair api ॥12-161-21॥
[आसीनः (āsīnaḥ) - sitting; च (ca) - and; शयानः (śayānaḥ) - lying down; च (ca) - and; विचरन् (vicaran) - moving about; अपि (api) - even; च (ca) - and; स्थितः (sthitaḥ) - standing; अर्थयोगम् (arthayogam) - connection with purpose; दृढम् (dṛḍham) - firm; कुर्यात् (kuryāt) - should make; योगैः (yogaiḥ) - by means; उच्चावचैः (uccāvacaiḥ) - high and low; अपि (api) - even;]
(Sitting and lying down and even moving about and standing, one should make a firm connection with purpose by means, even high and low.)
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॥
asmiṁstu vai susaṁvṛtte durlabhe paramapriye। iha kāmānavāpnoti pratyakṣaṁ nātra saṁśayaḥ ॥12-161-22॥
[अस्मिन् (asmin) - in this; तु (tu) - but; वै (vai) - indeed; सुसंवृत्ते (susaṁvṛtte) - well-accomplished; दुर्लभे (durlabhe) - rare; परमप्रिये (paramapriye) - supremely dear; इह (iha) - here; कामान् (kāmān) - desires; अवाप्नोति (avāpnoti) - attains; प्रत्यक्षम् (pratyakṣam) - directly; न (na) - not; अत्र (atra) - here; संशयः (saṁśayaḥ) - doubt;]
(But indeed, in this well-accomplished, rare, supremely dear (state), here one attains desires directly; there is no doubt here.)
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॥
yo'rtho dharmeṇa saṁyukto dharmo yaścārthasaṁyutaḥ। madhvivāmṛtasaṁyuktaṁ tasmādetau matāviha ॥12-161-23॥
[यः (yaḥ) - who; अर्थः (arthaḥ) - object; धर्मेण (dharmeṇa) - with dharma; संयुक्तः (saṁyuktaḥ) - joined; धर्मः (dharmaḥ) - dharma; यः (yaḥ) - who; च (ca) - and; अर्थसंयुतः (arthasaṁyutaḥ) - joined with artha; मधु (madhu) - honey; इव (iva) - like; अमृतसंयुक्तं (amṛtasaṁyuktaṁ) - joined with nectar; तस्मात् (tasmāt) - therefore; एतौ (etau) - these two; मतौ (matau) - are considered; इह (iha) - here;]
(Whoever object is joined with dharma, and dharma which is joined with artha, like honey joined with nectar, therefore these two are considered here.)
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॥
anarthasya na kāmo'sti tathārtho'dharmiṇaḥ kutaḥ। tasmādudvijate loko dharmārthādyo bahiṣkṛtaḥ ॥12-161-24॥
[अनर्थस्य (anarthasya) - of misfortune; न (na) - not; कामः (kāmaḥ) - desire; अस्ति (asti) - is; तथा (tathā) - likewise; अर्थः (arthaḥ) - purpose; अधर्मिणः (adharmiṇaḥ) - of the unrighteous; कुतः (kutaḥ) - whence; तस्मात् (tasmāt) - therefore; उद्विजते (udvijate) - shrinks away; लोकः (lokaḥ) - the people; धर्म-अर्थात् (dharma-arthāt) - from righteousness and purpose; यः (yaḥ) - who; बहिष्कृतः (bahiṣkṛtaḥ) - expelled;]
(Of misfortune, not desire is; likewise, purpose of the unrighteous, whence? Therefore, shrinks away the people from righteousness and purpose, who is expelled.)
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॥
tasmāddharmapradhānena sādhyor'thaḥ saṃyatātmanā। viśvasteṣu ca bhūteṣu kalpate sarva eva hi॥12-161-25॥
[तस्मात् (tasmāt) - therefore; धर्म-प्रधानेन (dharma-pradhānena) - by one who gives precedence to dharma; साध्यः (sādhyaḥ) - to be attained; अर्थः (arthaḥ) - goal; संयत-आत्मना (saṃyata-ātmanā) - by one with controlled self; विश्वस्तेषु (viśvasteṣu) - among the trustworthy; च (ca) - and; भूतेषु (bhūteṣu) - among beings; कल्पते (kalpate) - is fit; सर्वः (sarvaḥ) - all; एव (eva) - indeed; हि (hi) - certainly;]
(Therefore, by one who gives precedence to dharma, the goal to be attained is by one with controlled self; among the trustworthy and among beings, all indeed are fit, certainly.)
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॥
dharmaṃ samācaret pūrvaṃ tathārthaṃ dharmasaṃyutam। tataḥ kāmaṃ caret paścāt siddhārthasya hi tat phalam ॥12-161-26॥
[धर्मम् (dharmaṃ) - righteousness; समाचरेत् (samācaret) - one should practice; पूर्वम् (pūrvam) - first; तथा (tathā) - then; अर्थम् (artham) - purpose; धर्मसंयुतम् (dharmasaṃyutam) - joined with righteousness; ततः (tataḥ) - thereafter; कामम् (kāmam) - desire; चरेत् (caret) - one should pursue; पश्चात् (paścāt) - afterwards; सिद्धार्थस्य (siddhārthasya) - of one whose purpose is accomplished; हि (hi) - indeed; तत् (tat) - that; फलम् (phalam) - fruit;]
(One should first practice righteousness, then purpose joined with righteousness; thereafter, one should pursue desire, for that is indeed the fruit for one whose purpose is accomplished.)
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॥
virematustu tadvākyamuktvā tāvaśvinoḥ sutau। bhīmasenastadā vākyamidaṃ vaktuṃ pracakrame ॥12-161-27॥
[विरेमतुः (virematuḥ) - ceased; (dual, they two ceased; from vi-√ram) तु (tu) - but; तत् (tat) - that; वाक्यम् (vākyam) - speech; उक्त्वा (uktvā) - having spoken; तौ (tau) - those two; अश्विनोः (aśvinoḥ) - of the Aśvins; सुतौ (sutau) - sons; (dual) भीमसेनः (bhīmasenaḥ) - Bhīmasena; तदा (tadā) - then; वाक्यम् (vākyam) - speech; इदं (idaṃ) - this; वक्तुम् (vaktum) - to speak; प्रचक्रमे (pracakrame) - began; (from pra-√kram);]
(But having spoken that speech, those two sons of the Aśvins ceased; then Bhīmasena began to speak this speech.)
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॥
nākāmaḥ kāmayaty arthaṃ nākāmo dharmam icchati। nākāmaḥ kāmayāno 'sti tasmāt kāmo viśiṣyate ॥12-161-28॥
[नाकामः (nākāmaḥ) - not-desiring person; कामयति (kāmayati) - desires; अर्थम् (artham) - object; नाकामः (nākāmaḥ) - not-desiring person; धर्मम् (dharmam) - dharma; इच्छति (icchati) - desires; नाकामः (nākāmaḥ) - not-desiring person; कामयानः (kāmayānaḥ) - one who is desiring; अस्ति (asti) - is; तस्मात् (tasmāt) - therefore; कामः (kāmaḥ) - desire; विशिष्यते (viśiṣyate) - is distinguished;]
(Not-desiring person desires object; not-desiring person desires dharma; not-desiring person is one who is desiring; therefore, desire is distinguished.)
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॥
kāmena yuktā ṛṣayas tapasy eva samāhitāḥ। palāśa-phala-mūlāśā vāyu-bhakṣāḥ susaṃyatāḥ ॥12-161-29॥
[कामेन (kāmena) - by desire; युक्ताः (yuktāḥ) - engaged; ऋषयः (ṛṣayaḥ) - sages; तपस्य (tapasi) - in austerity; एव (eva) - indeed; समाहिताः (samāhitāḥ) - absorbed; पलाश (palāśa) - butea tree; फल (phala) - fruit; मूल (mūla) - root; आशाः (āśāḥ) - having as sustenance; वायु (vāyu) - air; भक्षाः (bhakṣāḥ) - eating; सुसंयताः (susaṃyatāḥ) - well-restrained;]
(Engaged by desire, the sages, indeed absorbed in austerity, having butea tree fruit and root as sustenance, eating air, well-restrained.)
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॥
vedopavādeṣv-apare yuktāḥ svādhyāya-pāragāḥ। śrāddha-yajña-kriyāyāṃ ca tathā dāna-pratigrahe ॥12-161-30॥
[वेद (veda) - Veda; उपवादेषु (upavādeṣu) - in subsidiary texts; अपरे (apare) - others; युक्ताः (yuktāḥ) - engaged; स्वाध्याय (svādhyāya) - self-study; पारगाः (pāragāḥ) - proficient; श्राद्ध (śrāddha) - śrāddha (ancestral rite); यज्ञ (yajña) - sacrifice; क्रियायाम् (kriyāyām) - in the act; च (ca) - and; तथा (tathā) - likewise; दान (dāna) - gift; प्रतिग्रहे (pratigrahe) - in acceptance;]
(Others engaged in the subsidiary texts of the Veda, proficient in self-study, likewise in the acts of śrāddha, sacrifice, and in the giving and acceptance of gifts.)
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॥
vaṇijaḥ karṣakā gopāḥ kāravaḥ śilpinas tathā। daivakarmakṛtaś caiva yuktāḥ kāmena karmasu ॥12-161-31॥
[वणिजः (vaṇijaḥ) - merchants; कर्षकाः (karṣakāḥ) - ploughmen; गोपाः (gopāḥ) - cowherds; कारवः (kāravaḥ) - carpenters; शिल्पिनः (śilpinaḥ) - artisans; तथा (tathā) - likewise; दैवकर्मकृतः (daivakarmakṛtaḥ) - performers of divine acts; च (ca) - and; एव (eva) - indeed; युक्ताः (yuktāḥ) - engaged; कामेन (kāmena) - by desire; कर्मसु (karmasu) - in actions;]
(Merchants, ploughmen, cowherds, carpenters, artisans likewise, performers of divine acts and indeed, engaged by desire in actions.)
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॥
samudraṃ cāviśantyanye narāḥ kāmena saṃyutāḥ। kāmo hi vividhākāraḥ sarvaṃ kāmena santatam ॥12-161-32॥
[समुद्रं (samudram) - ocean; च (ca) - and; आविशन्ति (āviśanti) - enter; अन्ये (anye) - others; नराः (narāḥ) - men; कामेन (kāmena) - by desire; संयुताः (saṃyutāḥ) - joined; कामः (kāmaḥ) - desire; हि (hi) - indeed; विविध (vividha) - various; आकारः (ākāraḥ) - forms; सर्वं (sarvam) - all; कामेन (kāmena) - by desire; सन्ततम् (santatam) - pervaded;]
(Others, men joined by desire, also enter the ocean. Desire indeed is of various forms; all is pervaded by desire.)
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॥
nāsti nāsīnnābhaviṣyadbhūtaṃ kāmātmakātparam। etatsāraṃ mahārāja dharmārthāvatra saṃśritau ॥12-161-33॥
[नास्ति (nāsti) - does not exist; न (na) - not; अासीत् (āsīt) - was; न (na) - not; अभविष्यत् (abhaviṣyat) - will be; भूतं (bhūtaṃ) - being; कामात्मकात् (kāmātmakāt) - from one whose nature is desire; परम् (param) - higher; एतत् (etat) - this; सारं (sāraṃ) - essence; महाराज (mahārāja) - O great king; धर्मार्थौ (dharmārthau) - dharma and artha; अत्र (atra) - here; संश्रितौ (saṃśritau) - are established;]
(There is not, there was not, nor will there be any being higher than one whose nature is desire. This is the essence, O great king: here, dharma and artha are established.)
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॥
navanītaṃ yathā dadhnas tathā kāmo'rthadharmataḥ। śreyas tailaṃ ca piṇyākād dhṛtaṃ śreya udaśvitaḥ ॥12-161-34॥
[नवनीतं (navanītam) - fresh butter; यथा (yathā) - just as; दध्नः (dadhnaḥ) - from curds; तथा (tathā) - so; कामः (kāmaḥ) - desire; अर्थधर्मतः (arthadharmataḥ) - from wealth and righteousness; श्रेयः (śreyaḥ) - better; तैलं (tailam) - oil; च (ca) - and; पिण्याकात् (piṇyākāt) - from oil-cake; धृतं (dhṛtam) - ghee; श्रेयः (śreyaḥ) - better; उदश्वितः (udaśvitaḥ) - than residue;]
(Just as fresh butter from curds, so is desire from wealth and righteousness; oil is better than oil-cake, ghee is better than residue.)
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॥
śreyaḥ puṣpaphalaṃ kāṣṭhātkāmo dharmārthayorvaraḥ। puṣpato madhviva rasaḥ kāmātsañjāyate sukham ॥12-161-35॥
[श्रेयः (śreyaḥ) - better; auspicious; पुष्पफलं (puṣpaphalam) - flower-fruit; काष्ठात् (kāṣṭhāt) - from wood; कामः (kāmaḥ) - desire; धर्मार्थयोः (dharmārthayoḥ) - of dharma and artha; वरः (varaḥ) - superior; पुष्पतः (puṣpataḥ) - from flower; मधु (madhu) - honey; इव (iva) - like; रसः (rasaḥ) - essence; कामात् (kāmāt) - from desire; सञ्जायते (sañjāyate) - is born; arises; सुखम् (sukham) - happiness;]
(Better is the flower-fruit from wood; desire is superior to dharma and artha. From the flower, like honey, essence; from desire, happiness is born.)
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॥
sucāruveṣābhiralaṅkṛtābhiḥ madotkaṭābhiḥ priyavādinībhiḥ। ramasva yoṣābhirupetya kāmaṃ; kāmo hi rājaṃstarasābhipātī ॥12-161-36॥
[सुचारुवेषाभिः (sucāru-veṣābhiḥ) - with beautiful garments; अलङ्कृताभिः (alaṅkṛtābhiḥ) - adorned; मदोत्कटाभिः (madotkaṭābhiḥ) - intoxicated; प्रियवादिनीभिः (priyavādinībhiḥ) - speaking sweetly; रमस्व (ramasva) - enjoy; योषाभिः (yoṣābhiḥ) - with women; उपेत्य (upetya) - approaching; कामं (kāmam) - desire; कामः (kāmaḥ) - desire; हि (hi) - indeed; राजन् (rājan) - O king; तरसा (tarasā) - with force; अभिपाती (abhipātī) - rushes upon;]
(With women adorned in beautiful garments, intoxicated, speaking sweetly, enjoy as you desire, having approached; for desire, O king, indeed rushes upon with force.)
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॥
buddhir mama eṣā pariṣat-sthitasya; mā bhūd vicāras tava dharmaputra. syāt saṃhitaṃ sadbhir aphalgu-sāraṃ; sametya vākyaṃ parama-anṛśaṃsyam ॥12-161-37॥
[बुद्धिः (buddhiḥ) - intellect; मम (mama) - my; एषा (eṣā) - this; परिषत्-स्थितस्य (pariṣat-sthitasya) - of one situated in the assembly; मा (mā) - do not; भूत् (bhūt) - let there be; विचारः (vicāraḥ) - doubt; तव (tava) - your; धर्मपुत्र (dharmaputra) - O son of Dharma; स्यात् (syāt) - let it be; संहितं (saṃhitaṃ) - well-composed; सद्भिः (sadbhiḥ) - by the virtuous; अफल्गुसारं (aphalgu-sāraṃ) - not trivial in essence; समेत्य (sametya) - having assembled; वाक्यम् (vākyam) - statement; परमानृशंस्यम् (parama-anṛśaṃsyam) - supremely compassionate;]
(This is my intellect of one situated in the assembly; let there not be doubt for you, O son of Dharma. Let the statement, well-composed by the virtuous and not trivial in essence, having assembled, be supremely compassionate.)
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॥
dharmārthakāmāḥ samameva sevyā; yastvekasevī sa naro jaghanyaḥ। dvayostu dakṣaṃ pravadanti madhyaṃ; sa uttamo yo niratastivarge ॥12-161-38॥
[धर्म (dharma) - righteousness; अर्थ (artha) - wealth; कामाः (kāmāḥ) - desires; समम् (samam) - equally; एव (eva) - indeed; सेव्या (sevyā) - to be pursued; यः (yaḥ) - who; तु (tu) - but; एकसेवी (ekasevī) - one who pursues only one; सः (saḥ) - he; नरः (naraḥ) - man; जघन्यः (jaghanyaḥ) - lowest; द्वयोः (dvayoḥ) - of two; तु (tu) - but; दक्षं (dakṣam) - skilled; प्रवदन्ति (pravadanti) - they call; मध्यं (madhyam) - middle; सः (saḥ) - he; उत्तमः (uttamaḥ) - best; यः (yaḥ) - who; निरतः (nirataḥ) - devoted; त्रिवर्गे (trivarge) - in the three aims (dharma, artha, kāma);]
(Righteousness, wealth, and desires are indeed to be pursued equally; but he who pursues only one is the lowest man. Of two, they call the one skilled the middle; he is the best who is devoted to all three aims.)
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॥
prājñaḥ suhṛc-candanasāra-lipto; vicitra-mālyābharaṇair upetaḥ। tato vacaḥ saṅgraha-vigraheṇa; proktvā yavīyān virarāma bhīmaḥ ॥12-161-39॥
[प्राज्ञः (prājñaḥ) - wise; सुहृत् (suhṛt) - friend; चन्दनसारलिप्तः (candanasāra-liptaḥ) - smeared with sandalwood essence; विचित्रमाल्याभरणैः (vicitra-mālya-ābharaṇaiḥ) - with various garlands and ornaments; उपेतः (upetaḥ) - adorned; ततः (tataḥ) - then; वचः (vacaḥ) - speech; सङ्ग्रहविग्रहेण (saṅgraha-vigraheṇa) - with summary and analysis; प्रोक्त्वा (proktvā) - having spoken; यवीयान् (yavīyān) - the younger; विरराम (virarāma) - ceased; भीमः (bhīmaḥ) - Bhima;]
(The wise friend, smeared with sandalwood essence, adorned with various garlands and ornaments; then, having spoken words with summary and analysis, the younger Bhima ceased.)
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॥
tato muhūrtād atha dharmarājo; vākyāni teṣām anucintya samyak। uvāca vācāvitathaṃ smayan vai; bahuśruto dharmabhṛtāṃ variṣṭhaḥ ॥12-161-40॥
[ततः (tataḥ) - then; मुहूर्तात् (muhūrtāt) - after a moment; अथ (atha) - then; धर्मराजः (dharmarājaḥ) - the king of dharma; वाक्यानि (vākyāni) - words; तेषाम् (teṣām) - of them; अनुचिन्त्य (anucintya) - having considered; सम्यक् (samyak) - well; उवाच (uvāca) - said; वाचा (vācā) - with speech; अवितथम् (avitatham) - truthful; स्मयन् (smayan) - smiling; वै (vai) - indeed; बहुश्रुतः (bahuśrutaḥ) - well-learned; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; वरिष्ठः (variṣṭhaḥ) - the foremost;]
(Then, after a moment, the king of dharma, having well considered their words, said with truthful speech, smiling indeed, being the foremost among the well-learned upholders of dharma.)
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॥
niḥsaṃśayaṃ niścitadharmaśāstrāḥ; sarve bhavanto viditapramāṇāḥ। vijñātukāmasya mameha vākya; muktaṃ yad vai naiṣṭhikaṃ tac chrutaṃ me ॥ iha tv avaśyaṃ gadato mamāpi; vākyaṃ nibodhadhvamananyabhāvāḥ ॥12-161-41॥
[निःसंशयं (niḥsaṃśayaṃ) - without doubt; निश्चितधर्मशास्त्राः (niścitadharmaśāstrāḥ) - those who have ascertained the dharma-śāstras; सर्वे (sarve) - all; भवन्तः (bhavantaḥ) - you (honorific plural); विदितप्रमाणाः (viditapramāṇāḥ) - those who know the authorities; विज्ञातुकामस्य (vijñātukāmasya) - of the one desiring to know; मम (mama) - my; इह (iha) - here; वाक्य (vākya) - statement; मुक्तं (muktaṃ) - spoken; यत् (yat) - which; वै (vai) - indeed; नैष्ठिकं (naiṣṭhikaṃ) - final; तत् (tat) - that; श्रुतं (śrutaṃ) - heard; मे (me) - by me; इह (iha) - here; तु (tu) - but; अवश्यं (avaśyaṃ) - certainly; गदतः (gadataḥ) - of the one speaking; मम (mama) - my; अपि (api) - also; वाक्यं (vākyaṃ) - statement; निबोधध्वम् (nibodhadhvam) - you all understand; अनन्यभावाः (ananyabhāvāḥ) - with undivided attention;]
(Without doubt, all of you who have ascertained the dharma-śāstras and know the authorities, the statement here spoken by me for the one desiring to know, which indeed is final, that has been heard by me. But here, certainly, also my statement as spoken, you all understand with undivided attention.)
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॥
yo vai na pāpe nirato na puṇye; nārthe na dharme manujo na kāme. vimuktadoṣaḥ samaloṣṭakāñcanaḥ; sa mucyate duḥkhasukhārthasiddheḥ ॥12-161-42॥
[यः (yaḥ) - who; वै (vai) - indeed; न (na) - not; पापे (pāpe) - in sin; निरतः (nirataḥ) - engaged; न (na) - not; पुण्ये (puṇye) - in merit; न (na) - not; अर्थे (arthe) - in wealth; न (na) - not; धर्मे (dharme) - in dharma; मनुजः (manujaḥ) - man; न (na) - not; कामे (kāme) - in desire; विमुक्तदोषः (vimuktadoṣaḥ) - freed from faults; सम (sama) - equal; लोष्ट (loṣṭa) - clod; काञ्चनः (kāñcanaḥ) - gold; सः (saḥ) - he; मुच्यते (mucyate) - is liberated; दुःख (duḥkha) - pain; सुख (sukha) - pleasure; अर्थ (artha) - purpose; सिद्धेः (siddheḥ) - from attainment;]
(Who indeed is not engaged in sin, not in merit; not in wealth, not in dharma, the man not in desire; freed from faults, equal to clod and gold; he is liberated from the attainment of pain and pleasure.)
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॥
bhūtāni jātīmaraṇānvitāni; jarāvikāraiśca samanvitāni. bhūyaśca taistaiḥ pratibodhitāni; mokṣaṃ praśaṃsanti na taṃ ca vidmaḥ ॥12-161-43॥
[भूतानि (bhūtāni) - beings; जातीमरणान्वितानि (jātīmaraṇānvitāni) - endowed with birth and death; जराविकारैः (jarāvikāraiḥ) - with old age and diseases; च (ca) - and; समन्वितानि (samanvitāni) - endowed; भूयः (bhūyaḥ) - again; च (ca) - and; तैस्तैः (taistaiḥ) - by those various (things); प्रतिबोधितानि (pratibodhitāni) - made to realize; मोक्षं (mokṣaṃ) - liberation; प्रशंसन्ति (praśaṃsanti) - praise; न (na) - not; तं (taṃ) - that; च (ca) - and; विद्मः (vidmaḥ) - we know;]
(Beings endowed with birth and death, and endowed with old age and diseases; again, made to realize by those various (things); praise liberation, but we do not know that.)
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॥
snehe nabaddhasya na santi tāni; tyevaṃ svayambhūrbhagavānuvāca। budhāśca nirvāṇaparā vadanti; tasmānna kuryātpriyamapriyaṃ ca ॥12-161-44॥
[स्नेहे (snehe) - in attachment; न (na) - not; बद्धस्य (baddhasya) - of one bound; न (na) - not; सन्ति (santi) - are; तानी (tāni) - those (things); त्येवं (tyevaṃ) - thus; स्वयम्भूः (svayambhūḥ) - the self-born; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said; बुधाः (budhāḥ) - the wise; च (ca) - and; निर्वाणपरा (nirvāṇaparā) - devoted to liberation; वदन्ति (vadanti) - say; तस्मात् (tasmāt) - therefore; न (na) - not; कुर्यात् (kuryāt) - should do; प्रियम् (priyam) - pleasant; अप्रियं (apriyaṃ) - unpleasant; च (ca) - and;]
(In attachment, of one not bound, those (things) are not; thus the self-born Lord said. The wise, devoted to liberation, say (this); therefore, one should not do the pleasant and the unpleasant.)
"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॥
etat-pradhānaṃ na tu kāmakāro; yathā niyukto'smi tathā carāmi. bhūtāni sarvāṇi vidhir-niyuṅkte; vidhir-balīyān-iti vitta sarve ॥12-161-45॥
[एतत् (etat) - this; प्रधानं (pradhānaṃ) - principal; न (na) - not; तु (tu) - but; कामकारः (kāmakāraḥ) - acting by desire; यथा (yathā) - as; नियुक्तः (niyuktaḥ) - appointed; अस्मि (asmi) - I am; तथा (tathā) - so; चरामि (carāmi) - I act; भूतानि (bhūtāni) - beings; सर्वाणि (sarvāṇi) - all; विधिः (vidhiḥ) - the ordinance; नियुङ्क्ते (niyuṅkte) - appoints; विधिः (vidhiḥ) - the ordinance; बलीयान् (balīyān) - stronger; इति (iti) - thus; वित्त (vitta) - know; सर्वे (sarve) - all;]
(This is principal, not acting by desire; as I am appointed, so I act. The ordinance appoints all beings; know that the ordinance is stronger, all.)
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॥
na karmaṇāpnotyanavāpyamarthaṃ; yadbhāvi sarvaṃ bhavatīti vitta. trivargahīno'pi hi vindate'rthaṃ; tasmādidaṃ lokahitāya guhyam ॥12-161-46॥
[न (na) - not; कर्मणा (karmaṇā) - by action; अप्नोति (āpnoti) - attains; अनवाप्यम् (anavāpyam) - unattainable; अर्थं (arthaṃ) - object; यत् (yat) - which; भावि (bhāvi) - is to be; सर्वं (sarvaṃ) - all; भवति (bhavati) - becomes; इति (iti) - thus; वित्त (vitta) - know; त्रिवर्गहीनः (trivargahīnaḥ) - devoid of the three aims; अपि (api) - even; हि (hi) - indeed; विन्दते (vindate) - obtains; अर्थं (arthaṃ) - object; तस्मात् (tasmāt) - therefore; इदं (idaṃ) - this; लोकहिताय (lokahitāya) - for the welfare of the world; गुह्यम् (guhyam) - secret;]
(Not by action does one attain the unattainable object; whatever is to be, all becomes thus, know this. Even one devoid of the three aims indeed obtains the object; therefore, this secret is for the welfare of the world.)
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॥
tatas tad agryaṃ vacanaṃ manonugaṃ; samastam ājñāya tato'tihetumat. tadā praṇeduś ca jaharṣire ca te; kurupravīrāya ca cakrur añjalīn ॥12-161-47॥
[ततः (tataḥ) - then; तत् (tat) - that; अग्र्यम् (agryam) - excellent; वचनम् (vacanam) - speech; मनः-अनुगम् (manaḥ-anugam) - mind-following; समस्तम् (samastam) - entire; आज्ञाय (ājñāya) - having understood; ततः (tataḥ) - then; अति-हेतुमत् (ati-hetumat) - very reasonable; तदा (tadā) - then; प्रणेदुः (praṇeduḥ) - cried aloud; च (ca) - and; जहर्षिरे (jaharṣire) - rejoiced; च (ca) - and; ते (te) - they; कुरु-प्रवीराय (kuru-pravīrāya) - to the chief of Kurus; च (ca) - and; चक्रुः (cakruḥ) - did; अञ्जलीन् (añjalīn) - folded hands;]
(Then that excellent, mind-pleasing speech, having fully understood, then (being) very reasonable; then they cried aloud and rejoiced, and to the chief of Kurus they made folded hands.)
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॥
sucāru-varṇākṣara-śabda-bhūṣitāṃ; mano-anugāṃ nirdhuta-vākya-kaṇṭakām। niśamya tāṃ pārthiva pārtha-bhāṣitāṃ; giraṃ narendrāḥ praśaśaṃsuraiva te ॥ punaśca papraccha sarid-varā-sutaṃ; tataḥ paraṃ dharma-mahīna-sattvaḥ ॥12-161-48॥
[सुचारु (sucāru) - very beautiful; वर्ण (varṇa) - color; अक्षर (akṣara) - syllable; शब्द (śabda) - sound; भूषितां (bhūṣitāṃ) - adorned; मनः (manaḥ) - mind; अनुगां (anugāṃ) - following; निर्धुत (nirdhuta) - removed; वाक्य (vākya) - speech; कण्टकाम् (kaṇṭakām) - thorns; निशम्य (niśamya) - having heard; तां (tāṃ) - that; पार्थिव (pārthiva) - king; पार्थ (pārtha) - of Partha (Arjuna); भाषितां (bhāṣitāṃ) - spoken; गिरं (giraṃ) - speech; नरेन्द्राः (narendrāḥ) - kings; प्रशशंसुः (praśaśaṃsuḥ) - praised; एव (eva) - indeed; ते (te) - they; पुनः (punaḥ) - again; च (ca) - and; पप्रच्छ (papraccha) - asked; सरिद्-वर (sarid-vara) - best of rivers; सुतं (sutaṃ) - son; ततः (tataḥ) - then; परं (paraṃ) - further; धर्म (dharma) - righteousness; महीन (mahīna) - devoid; सत्त्वः (sattvaḥ) - being;]
(Adorned with very beautiful color, syllable, and sound; following the mind, with the thorns of speech removed. Having heard that speech spoken by Partha, the kings indeed praised it. Again, the one devoid of righteousness then further asked the son of the best of rivers.)
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.
