12.169
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhishthira said;)
Yudhishthira said.
अतिक्रामति कालेऽस्मिन्सर्वभूतक्षयावहे। किं श्रेयः प्रतिपद्येत तन्मे ब्रूहि पितामह ॥१२-१६९-१॥
atikrāmati kāle'smin sarvabhūtakṣayāvahe। kiṃ śreyaḥ pratipadyeta tan me brūhi pitāmaha ॥12-169-1॥
[अतिक्रामति (atikrāmati) - passes over; transcends; काले (kāle) - in time; in the period; अस्मिन् (asmin) - in this; सर्वभूतक्षयावहे (sarvabhūtakṣayāvahe) - bringing destruction to all beings; किं (kiṃ) - what; श्रेयः (śreyaḥ) - the highest good; प्रतिपद्येत (pratipadyeta) - should one attain; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(In this time bringing destruction to all beings, passes over; what highest good should one attain? That to me tell, O grandsire.)
O grandsire, in this time that brings destruction to all beings, what is the highest good that one should pursue? Please tell me that.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। पितुः पुत्रेण संवादं तन्निबोध युधिष्ठिर ॥१२-१६९-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। pituḥ putreṇa saṃvādaṃ tan nibodha yudhiṣṭhira ॥12-169-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; पितुः (pituḥ) - of the father; पुत्रेण (putreṇa) - by the son; संवादम् (saṃvādam) - dialogue; तत् (tat) - that; निबोध (nibodha) - know; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira;]
(Here also they cite this ancient history; the dialogue of the father and the son. That, know, O Yudhishthira.)
Here too, an ancient story is told: listen, Yudhishthira, to the conversation between a father and his son.
द्विजातेः कस्यचित्पार्थ स्वाध्यायनिरतस्य वै। बभूव पुत्रो मेधावी मेधावी नाम नामतः ॥१२-१६९-३॥
dvijāteḥ kasyacit pārtha svādhyāyaniratasya vai। babhūva putro medhāvī medhāvī nāma nāmataḥ॥12-169-3॥
[द्विजातेः (dvijāteḥ) - of a Brāhmaṇa; कस्यचित् (kasyacit) - of someone; पार्थ (pārtha) - O son of Pṛthā; स्वाध्यायनिरतस्य (svādhyāyaniratasya) - engaged in self-study; वै (vai) - indeed; बभूव (babhūva) - there was; पुत्रः (putraḥ) - son; मेधावी (medhāvī) - wise; मेधावी (medhāvī) - Medhāvī; नाम (nāma) - by name; नामतः (nāmataḥ) - by name;]
(Of a Brāhmaṇa, of someone, O son of Pṛthā, engaged in self-study indeed, there was a son, wise, Medhāvī by name, by name.)
O Pārtha, there was a wise son named Medhāvī, born to a certain Brāhmaṇa who was devoted to self-study.
सोऽब्रवीत्पितरं पुत्रः स्वाध्यायकरणे रतम्। मोक्षधर्मार्थकुशलो लोकतत्त्वविचक्षणः ॥१२-१६९-४॥
so'bravītpitaraṃ putraḥ svādhyāyakaraṇe ratam। mokṣadharmārthakuśalo lokatattvavicakṣaṇaḥ ॥12-169-4॥
[सः (saḥ) - he; अब्रवीत् (abravīt) - said; पितरम् (pitaram) - to the father; पुत्रः (putraḥ) - the son; स्वाध्यायकरणे (svādhyāyakaraṇe) - in the practice of self-study; रतम् (ratam) - engaged; मोक्षधर्मार्थकुशलः (mokṣadharmārthakuśalaḥ) - skilled in the knowledge of liberation, dharma, and artha; लोकतत्त्वविचक्षणः (lokatattvavicakṣaṇaḥ) - discerning in the principles of the world;]
(He, the son, engaged in the practice of self-study, skilled in the knowledge of liberation, dharma, and artha, discerning in the principles of the world, said to the father.)
The son, devoted to self-study, skilled in the knowledge of liberation, dharma, and artha, and discerning in the principles of the world, spoke to his father.
धीरः किं स्वित्तात कुर्यात्प्रजान; न्क्षिप्रं ह्यायुर्भ्रश्यते मानवानाम्। पितस्तदाचक्ष्व यथार्थयोगं; ममानुपूर्व्या येन धर्मं चरेयम् ॥१२-१६९-५॥
dhīraḥ kiṃ svittāt kuryāt prajāna; kṣipraṃ hy āyur bhraśyate mānavānām। pitas tad ācakṣva yathārthayogaṃ; mamānupūrvyā yena dharmaṃ careyam ॥12-169-5॥
[धीरः (dhīraḥ) - wise one; किं (kiṃ) - what; स्वित्तात् (svittāt) - from wealth; कुर्यात् (kuryāt) - should do; प्रजान् (prajān) - offspring; क्षिप्रं (kṣipraṃ) - quickly; हि (hi) - indeed; आयुः (āyuḥ) - life-span; भ्रश्यते (bhraśyate) - is lost; मानवानाम् (mānavānām) - of men; पितः (pitaḥ) - father; तत् (tat) - that; आचक्ष्व (ācakṣva) - tell; यथार्थयोगम् (yathārthayogam) - true method; मम (mama) - my; अनुपूर्व्या (anupūrvyā) - in order; येन (yena) - by which; धर्मम् (dharmaṃ) - righteousness; चरेयम् (careyam) - I may practice;]
(Wise one, what should be done with wealth for offspring? Quickly indeed the life-span of men is lost. Father, tell that true method, in order, by which I may practice righteousness.)
O wise one, what should a person do with wealth for his children? For the life of men is quickly lost. Father, please tell me, in proper order, the true method by which I may practice righteousness.
पितोवाच॥
pitovāca॥
[पिता (pitā) - father; उवाच (uvāca) - said;]
(Father said;)
The father said.
वेदानधीत्य ब्रह्मचर्येण पुत्र; पुत्रानिच्छेत्पावनार्थं पितॄणाम्। अग्नीनाधाय विधिवच्चेष्टयज्ञो; वनं प्रविश्याथ मुनिर्बुभूषेत् ॥१२-१६९-६॥
vedān adhītya brahmacaryeṇa putra; putrān icchet pāvanārthaṃ pitṝṇām। agnīn ādhāya vidhivac ceṣṭayajño; vanaṃ praviśyātha munir bubhūṣet ॥12-169-6॥
[वेदान् (vedān) - Vedas; (sacred knowledge;) अधीत्य (adhītya) - having studied; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; पुत्र (putra) - son; पुत्रान् (putrān) - sons; इच्छेत् (icchet) - should desire; पावनार्थं (pāvanārthaṃ) - for the purpose of purification; पितॄणाम् (pitṝṇām) - of the ancestors; अग्नीन् (agnīn) - sacred fires; आधाय (ādhāya) - having established; विधिवत् (vidhivat) - according to rule; चेष्टयज्ञः (ceṣṭayajñaḥ) - performer of ritual acts; वनम् (vanam) - forest; प्रविश्य (praviśya) - having entered; अथ (atha) - then; मुनिः (muniḥ) - sage; बुभूषेत् (bubhūṣet) - should desire to live;]
(Having studied the Vedas, by celibacy, a son; he should desire sons for the purpose of purification of the ancestors. Having established the sacred fires according to rule, being a performer of ritual acts, then, having entered the forest, the sage should desire to live.)
After studying the Vedas with celibacy and having a son, one should desire sons for the purification of the ancestors. Having established the sacred fires according to prescribed rules and performed the required rituals, then the sage should enter the forest and desire to live there.
पुत्र उवाच॥
putra uvāca॥
[पुत्र (putra) - son; उवाच (uvāca) - said;]
(Son said.)
The son said.
एवमभ्याहते लोके समन्तात्परिवारिते। अमोघासु पतन्तीषु किं धीर इव भाषसे ॥१२-१६९-७॥
evam abhyāhate loke samantāt parivārite। amoghāsu patantīṣu kiṃ dhīra iva bhāṣase ॥12-169-7॥
[एवम् (evam) - thus; in this way; अभ्याहते (abhyāhate) - attacked; assailed; लोके (loke) - in the world; समन्तात् (samantāt) - from all sides; परिवारिते (parivārite) - surrounded; अमोघासु (amoghāsu) - unfailing (arrows); पतन्तीषु (patantīṣu) - falling; किं (kiṃ) - why; धीर (dhīra) - steadfast one; wise one; इव (iva) - like; as if; भाषसे (bhāṣase) - do you speak;]
(Thus, when the world is attacked and surrounded from all sides, while unfailing (arrows) are falling, why do you speak as if you are steadfast?)
When the world is thus attacked and surrounded from all sides, and unfailing arrows are falling, why do you speak as if you are steadfast?
पितोवाच॥
pitovāca॥
[पिता (pitā) - father; उवाच (uvāca) - said;]
(Father said.)
The father said.
कथमभ्याहतो लोकः केन वा परिवारितः। अमोघाः काः पतन्तीह किं नु भीषयसीव माम् ॥१२-१६९-८॥
katham abhyāhataḥ lokaḥ kena vā parivāritaḥ। amoghāḥ kāḥ patantī iha kiṃ nu bhīṣayasīva mām ॥12-169-8॥
[कथम् (katham) - how; अभ्याहतः (abhyāhataḥ) - struck; attacked; लोकः (lokaḥ) - world; केन (kena) - by whom; वा (vā) - or; परिवारितः (parivāritaḥ) - surrounded; अमोघाः (amoghāḥ) - unfailing; काः (kāḥ) - which (feminine plural); पतन्ति (patanti) - fall; इह (iha) - here; किम् (kim) - what; नु (nu) - indeed; भीषयसीव (bhīṣayasīva) - as if frightening; माम् (mām) - me;]
(How has the world been struck, or by whom has it been surrounded? Which unfailing (things) are falling here, what indeed, as if frightening me?)
How has the world been attacked, or by whom has it been surrounded? Which unfailing things are falling here, and what is it that seems to frighten me?
पुत्र उवाच॥
putra uvāca॥
[पुत्र (putra) - son; उवाच (uvāca) - said;]
(Son said.)
The son said.
मृत्युनाभ्याहतो लोको जरया परिवारितः। अहोरात्राः पतन्त्येते ननु कस्मान्न बुध्यसे ॥१२-१६९-९॥
mṛtyunābhyāhato loko jarayā parivāritaḥ। ahorātrāḥ patantyete nanu kasmānna budhyase ॥12-169-9॥
[मृत्युनā (mṛtyunā) - by death; अभ्याहतः (abhyāhataḥ) - struck; लोको (loko) - the world; जरया (jarayā) - by old age; परिवारितः (parivāritaḥ) - surrounded; अहोरात्राः (ahorātrāḥ) - days and nights; पतन्ति (patanti) - fall; एते (ete) - these; ननु (nanu) - indeed; कस्मात् (kasmāt) - why; न (na) - not; बुध्यसे (budhyase) - do you realize;]
(The world, struck by death and surrounded by old age, these days and nights fall away indeed; why do you not realize?)
The world is struck by death and surrounded by old age; these days and nights are passing away—why do you not realize this?
यदाहमेतज्जानामि न मृत्युस्तिष्ठतीति ह। सोऽहं कथं प्रतीक्षिष्ये जालेनापिहितश्चरन् ॥१२-१६९-१०॥
yadāham etaj jānāmi na mṛtyuḥ tiṣṭhati iti ha। saḥ aham kathaṃ pratīkṣiṣye jālena āpihitaḥ caran ॥12-169-10॥
[यदा (yadā) - when; अहम् (aham) - I; एतत् (etat) - this; जानामि (jānāmi) - know; न (na) - not; मृत्युः (mṛtyuḥ) - death; तिष्ठति (tiṣṭhati) - stands/remains; इति (iti) - thus; ह (ha) - indeed; सः (saḥ) - he; अहम् (aham) - I; कथम् (katham) - how; प्रतीक्षिष्ये (pratīkṣiṣye) - shall wait; जालेन (jālena) - by net; आपिहितः (āpihitaḥ) - covered/enclosed; चरन् (caran) - moving; १२-१६९-१० (12-169-10) - 12-169-10;]
(When I know this, that death does not remain, indeed. How shall I, being he, wait, moving about covered by a net?)
When I know that death does not stand still, how can I wait, moving about covered by a net?
रात्र्यां रात्र्यां व्यतीतायामायुरल्पतरं यदा। गाधोदके मत्स्य इव सुखं विन्देत कस्तदा ॥ तदेव वन्ध्यं दिवसमिति विद्याद्विचक्षणः ॥१२-१६९-११॥
rātryāṃ rātryāṃ vyatītāyām āyur alpataraṃ yadā। gādhodake matsya iva sukhaṃ vindeta kas tadā॥ tadeva vandhyaṃ divasam iti vidyād vicakṣaṇaḥ॥ 12-169-11॥
[रात्र्यां (rātryām) - in the night; रात्र्यां (rātryām) - in the night; व्यतीतायाम् (vyatītāyām) - when has passed; आयुः (āyuḥ) - life; अल्पतरम् (alpataram) - lesser; यदा (yadā) - when; गाधोदके (gādhodake) - in deep water; मत्स्यः (matsyaḥ) - fish; इव (iva) - like; सुखम् (sukham) - happiness; विन्देत (vindeta) - would find; कः (kaḥ) - who; तदा (tadā) - then; तदेव (tadeva) - that indeed; वन्ध्यम् (vandhyam) - fruitless; दिवसम् (divasam) - day; इति (iti) - thus; विद्यात् (vidyāt) - should know; विचक्षणः (vicakṣaṇaḥ) - the wise one;]
(In the night, in the night, when has passed, life lesser, when; in deep water, fish, like, happiness, would find, who, then; that indeed, fruitless, day, thus, should know, the wise one.)
When the night after night has passed and life is lessened, who then, like a fish in deep water, would find happiness? The wise should know that such a day is indeed fruitless.
अनवाप्तेषु कामेषु मृत्युरभ्येति मानवम्। शष्पाणीव विचिन्वन्तमन्यत्रगतमानसम् ॥ वृकीवोरणमासाद्य मृत्युरादाय गच्छति ॥१२-१६९-१२॥
anavāpteṣu kāmeṣu mṛtyur abhyeti mānavam। śaṣpāṇīva vicinvantam anyatragatamānasam ॥ vṛkīvor aṇam āsādya mṛtyur ādāya gacchati ॥12-169-12॥
[अनवाप्तेषु (anavāpteṣu) - not-attained; in those not obtained; कामेषु (kāmeṣu) - desires; in desires; मृत्युः (mṛtyuḥ) - death; death; अभ्येति (abhyeti) - approaches; comes near; मानवम् (mānavam) - man; human; शष्पाणि (śaṣpāṇi) - grasses; blades of grass; इव (iva) - like; as; विचिन्वन्तम् (vicinvantam) - searching; seeking; अन्यत्र (anyatra) - elsewhere; in another place; गतमानसम् (gatamānasam) - whose mind has gone; whose mind is elsewhere; वृकीवा (vṛkīvā) - like a she-wolf; as a she-wolf; ओरणम् (oraṇam) - sheep; flock; आसाद्य (āsādya) - having approached; after reaching; मृत्युः (mṛtyuḥ) - death; death; आदाय (ādāya) - having taken; taking away; गच्छति (gacchati) - goes; departs;]
(Death approaches man who has not attained desires, like a she-wolf (approaches) a sheep, (death) goes away having taken (him) whose mind is elsewhere, searching for grasses.)
Death comes to a man who has not fulfilled his desires, just as a she-wolf approaches a sheep; death takes away the one whose mind is elsewhere, searching for other things, and departs.
अद्यैव कुरु यच्छ्रेयो मा त्वा कालोऽत्यगादयम्। अकृतेष्वेव कार्येषु मृत्युर्वै सम्प्रकर्षति ॥१२-१६९-१३॥
adyaiva kuru yacchreyo mā tvā kālo’tyagādayam। akṛteṣveva kāryeṣu mṛtyurvai samprakarṣati ॥12-169-13॥
[अद्यैव (adyaiva) - today itself; कुरु (kuru) - do; यत् (yat) - which; श्रेयः (śreyaḥ) - good; मा (mā) - do not; त्वा (tvā) - you; कालः (kālaḥ) - time; अत्यगात् (atyagāt) - has passed; अयम् (ayam) - this; अकृतेषु (akṛteṣu) - in unaccomplished; एव (eva) - only; कार्येषु (kāryeṣu) - in actions; मृत्युः (mṛtyuḥ) - death; वै (vai) - indeed; सम्प्रकर्षति (samprakarṣati) - draws near;]
(Today itself do that which is good; do not let time pass you by. In actions left unaccomplished, indeed, death draws near.)
Do what is good today itself; do not let time pass you by. If actions remain unaccomplished, death indeed draws near.
श्वःकार्यमद्य कुर्वीत पूर्वाह्णे चापराह्णिकम्। न हि प्रतीक्षते मृत्युः कृतं वास्य न वा कृतम् ॥ को हि जानाति कस्याद्य मृत्युसेना निवेक्ष्यते ॥१२-१६९-१४॥
śvaḥkāryam adya kurvīta pūrvāhṇe cāparāhṇikam। na hi pratīkṣate mṛtyuḥ kṛtaṃ vā asya na vā kṛtam॥ ko hi jānāti kasya adya mṛtyusenā nivekṣyate॥12-169-14॥
[श्वःकार्यम् (śvaḥkāryam) - tomorrow's task; अद्य (adya) - today; कुर्वीत (kurvīta) - should do; पूर्वाह्णे (pūrvāhṇe) - in the forenoon; च (ca) - and; अपराह्णिकम् (aparāhṇikam) - afternoon's (task); न (na) - not; हि (hi) - indeed; प्रतीक्षते (pratīkṣate) - waits; मृत्युः (mṛtyuḥ) - death; कृतम् (kṛtam) - done; वा (vā) - or; अस्य (asya) - for him; न (na) - not; वा (vā) - or; कृतम् (kṛtam) - done; को (ko) - who; हि (hi) - indeed; जानाति (jānāti) - knows; कस्य (kasya) - of whom; अद्य (adya) - today; मृत्युसेना (mṛtyusenā) - death's army; निवेक्ष्यते (nivekṣyate) - will be stationed;]
(Tomorrow's task should be done today, and the afternoon's (task) in the forenoon. Death indeed does not wait, whether it is done for him or not done. Who indeed knows for whom today death's army will be stationed?)
One should do tomorrow's work today, and the afternoon's work in the forenoon, for death does not wait to see whether a task is done or not. Who can know for whom death's army will be stationed today?
युवैव धर्मशीलः स्यादनिमित्तं हि जीवितम्। कृते धर्मे भवेत्कीर्तिरिह प्रेत्य च वै सुखम् ॥१२-१६९-१५॥
yuvaiva dharmaśīlaḥ syādanimittaṃ hi jīvitam। kṛte dharme bhavetkīrtiriha pretya ca vai sukham ॥12-169-15॥
[युवा (yuvā) - young; एव (eva) - indeed; धर्मशीलः (dharmaśīlaḥ) - of righteous character; स्यात् (syāt) - should be; अनिमित्तम् (animittam) - without cause; हि (hi) - indeed; जीवितम् (jīvitam) - life; कृते (kṛte) - when performed; धर्मे (dharme) - in righteousness; भवेत् (bhavet) - there is; कीर्तिः (kīrtiḥ) - fame; इह (iha) - here; प्रेत्य (pretya) - after death; च (ca) - and; वै (vai) - indeed; सुखम् (sukham) - happiness;]
(A young person indeed should be of righteous character; life is truly without cause. When righteousness is performed, there is fame here and indeed happiness after death.)
One should cultivate righteousness from youth, for life is uncertain. By performing righteous deeds, one attains fame in this world and true happiness after death.
मोहेन हि समाविष्टः पुत्रदारार्थमुद्यतः। कृत्वा कार्यमकार्यं वा पुष्टिमेषां प्रयच्छति ॥१२-१६९-१६॥
mohena hi samāviṣṭaḥ putradārārthamudyataḥ। kṛtvā kāryamakāryaṃ vā puṣṭimeṣāṃ prayacchati ॥12-169-16॥
[मोहेन (mohena) - by delusion; हि (hi) - indeed; समाविष्टः (samāviṣṭaḥ) - overcome; पुत्रदारार्थम् (putradārārtham) - for the sake of sons and wives; उद्यतः (udyataḥ) - engaged; कृत्वा (kṛtvā) - having done; कार्यं (kāryam) - what should be done; अकार्यं (akāryam) - what should not be done; वा (vā) - or; पुष्टिम् (puṣṭim) - prosperity; एषाम् (eṣām) - of these; प्रयच्छति (prayacchati) - gives;]
(By delusion indeed overcome, for the sake of sons and wives engaged, having done what should be done or what should not be done, prosperity of these gives.)
Overcome by delusion, a person, engaged for the sake of sons and wives, does what should or should not be done and grants them prosperity.
तं पुत्रपशुसंमत्तं व्यासक्तमनसं नरम्। सुप्तं व्याघ्रं महौघो वा मृत्युरादाय गच्छति ॥१२-१६९-१७॥
taṃ putrapaśusaṃmattaṃ vyāsaktamanasaṃ naram। suptaṃ vyāghraṃ mahaugho vā mṛtyurādāya gacchati ॥12-169-17॥
[तं (taṃ) - him; पुत्र (putra) - son; पशु (paśu) - cattle; संमत्तं (saṃmattaṃ) - deluded; व्यासक्त (vyāsakta) - attached; मनसं (manasaṃ) - mind; नरम् (naram) - man; सुप्तं (suptaṃ) - sleeping; व्याघ्रं (vyāghraṃ) - tiger; महौघः (mahaughaḥ) - great flood; वा (vā) - or; मृत्युः (mṛtyuḥ) - death; आदाय (ādāya) - having taken; गच्छति (gacchati) - goes;]
(Death, having taken that man whose mind is attached and deluded by son and cattle, just as a great flood (takes) a sleeping tiger, goes.)
Death carries away the man whose mind is deluded and attached to sons and cattle, just as a great flood sweeps away a sleeping tiger.
सञ्चिन्वानकमेवैकं कामानामवितृप्तकम्। व्याघ्रः पशुमिवादाय मृत्युरादाय गच्छति ॥१२-१६९-१८॥
sañcinvānakamevaikaṃ kāmānāmavitṛptakam। vyāghraḥ paśumivādāya mṛtyurādāya gacchati ॥12-169-18॥
[सञ्चिन्वानकम् (sañcinvānakam) - one who is accumulating; एव (eva) - indeed; एकम् (ekam) - one; कामानाम् (kāmānām) - of desires; अवितृप्तकम् (avitṛptakam) - unsatisfied; व्याघ्रः (vyāghraḥ) - tiger; पशुम् (paśum) - animal; इव (iva) - like; आदाय (ādāya) - having taken; मृत्युः (mṛtyuḥ) - death; आदाय (ādāya) - having taken; गच्छति (gacchati) - goes;]
(Indeed, the one who is accumulating, unsatisfied with desires, death, having taken (him) like a tiger (takes) an animal, goes (away).)
The one who is always accumulating and never satisfied with desires is taken away by death, just as a tiger carries off an animal.
इदं कृतमिदं कार्यमिदमन्यत्कृताकृतम्। एवमीहासुखासक्तं कृतान्तः कुरुते वशे ॥१२-१६९-१९॥
idaṃ kṛtam idaṃ kāryam idam anyat kṛtākṛtam। evam īhā-sukha-āsaktaṃ kṛtāntaḥ kurute vaśe ॥12-169-19॥
[इदं (idaṃ) - this; (neuter singular pronoun) कृतम् (kṛtam) - done; accomplished; इदं (idaṃ) - this; (neuter singular pronoun) कार्यम् (kāryam) - to be done; duty; इदम् (idam) - this; (neuter singular pronoun) अन्यत् (anyat) - other; another; कृत-अकृतम् (kṛta-akṛtam) - done and not done; accomplished and unaccomplished; एवम् (evam) - thus; in this way; इह (iha) - here; in this world; आसुख (āsukha) - towards happiness; for pleasure; आसक्तम् (āsaktam) - attached; bound; कृतान्तः (kṛtāntaḥ) - Death; Yama; end-maker; कुरुते (kurute) - does; makes; वशे (vaśe) - in control; under power;]
(This is done, this is to be done, this other is done or not done. Thus, here, one attached to pleasure, Death brings under his control.)
One thinks, "This is done, this is to be done, this other is done or not done." In this way, while one is attached to pleasure in this world, Death brings him under his control.
कृतानां फलमप्राप्तं कर्मणां फलसङ्गिनम्। क्षेत्रापणगृहासक्तं मृत्युरादाय गच्छति ॥१२-१६९-२०॥
kṛtānāṃ phalamaprāptaṃ karmaṇāṃ phalasaṅginam। kṣetrāpaṇagṛhāsaktaṃ mṛtyur ādāya gacchati ॥12-169-20॥
[कृतानां (kṛtānāṃ) - of actions performed; फलम् (phalam) - fruit; अप्राप्तं (aprāptaṃ) - not obtained; कर्मणां (karmaṇāṃ) - of actions; फलसङ्गिनम् (phalasaṅginam) - attached to the fruit; क्षेत्र (kṣetra) - field; अपण (apaṇa) - market; गृह (gṛha) - house; आसक्तं (āsaktaṃ) - attached; मृत्युः (mṛtyuḥ) - death; आदाय (ādāya) - having taken; गच्छति (gacchati) - goes;]
(Death, having taken one who is attached to the fruits of actions not yet obtained, and attached to fields, markets, and houses, goes.)
Death takes away those who are attached to the results of actions not yet obtained and to their fields, markets, and houses.
मृत्युर्जरा च व्याधिश्च दुःखं चानेककारणम्। अनुषक्तं यदा देहे किं स्वस्थ इव तिष्ठसि ॥१२-१६९-२१॥
mṛtyurjarā ca vyādhiśca duḥkhaṃ cānekakāraṇam। anuṣaktaṃ yadā dehe kiṃ svastha iva tiṣṭhasi ॥12-169-21॥
[मृत्युः (mṛtyuḥ) - death; जरा (jarā) - old age; च (ca) - and; व्याधिः (vyādhiḥ) - disease; च (ca) - and; दुःखम् (duḥkham) - suffering; च (ca) - and; अनेककारणम् (anekakāraṇam) - of many causes; अनुषक्तम् (anuṣaktam) - attached; यदा (yadā) - when; देहे (dehe) - in the body; किम् (kim) - why; स्वस्थः (svasthaḥ) - healthy; इव (iva) - as if; तिष्ठसि (tiṣṭhasi) - do you remain;]
(Death, old age, and disease, and suffering of many causes, when attached in the body, why do you remain as if healthy?)
When death, old age, disease, and manifold suffering are attached to the body, why do you behave as if you are healthy?
जातमेवान्तकोऽन्ताय जरा चान्वेति देहिनम्। अनुषक्ता द्वयेनैते भावाः स्थावरजङ्गमाः ॥१२-१६९-२२॥
jātamevāntako'ntāya jarā cānveti dehinam। anuṣaktā dvayenaite bhāvāḥ sthāvarajaṅgamāḥ ॥12-169-22॥
[जातम् (jātam) - born; एव (eva) - indeed; अन्तकः (antakaḥ) - death; अन्ताय (antāya) - for ending; जरा (jarā) - old age; च (ca) - and; अन्वेति (anveti) - follows; देहिनम् (dehinam) - the embodied; अनुषक्ता (anuṣaktā) - attached; द्वयेना (dvayena) - by the two; एते (ete) - these; भावाः (bhāvāḥ) - states; स्थावर (sthāvara) - immobile; जङ्गमाः (jaṅgamāḥ) - mobile;]
(Born indeed, death for ending, and old age follows the embodied; attached by the two, these states (are) immobile (and) mobile.)
Whatever is born, death comes for its end, and old age follows the embodied being; by these two, all states, both immobile and mobile, are bound.
मृत्योर्वा गृहमेवैतद्या ग्रामे वसतो रतिः। देवानामेष वै गोष्ठो यदरण्यमिति श्रुतिः ॥१२-१६९-२३॥
mṛtyor vā gṛham evaitad yā grāme vasato ratiḥ। devānām eṣa vai goṣṭho yad araṇyam iti śrutiḥ ॥12-169-23॥
[मृत्योर् (mṛtyor) - of death; (ablative singular of mṛtyu) वा (vā) - or; गृहम् (gṛham) - house; एव (eva) - indeed; एतत् (etat) - this; या (yā) - which; ग्रामे (grāme) - in the village; वसतः (vasataḥ) - of one dwelling; रतिः (ratiḥ) - pleasure; देवानाम् (devānām) - of the gods; एष (eṣa) - this; वै (vai) - indeed; गोष्ठः (goṣṭhaḥ) - assembly; यत् (yat) - which; अरण्यम् (araṇyam) - forest; इति (iti) - thus; श्रुतिः (śrutiḥ) - scripture;]
(Or the house is of death, this which is the pleasure of one dwelling in the village. This indeed is the assembly of the gods, which is the forest, thus (says) scripture.)
Either the house is the abode of death, that which is the pleasure of one living in the village. The forest, as the scripture says, is truly the assembly of the gods.
निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः। छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः ॥१२-१६९-२४॥
nibandhanī rajjureṣā yā grāme vasato ratiḥ। chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ॥12-169-24॥
[निबन्धनी (nibandhanī) - binding; (feminine); रज्जुः (rajjuḥ) - rope; (feminine); एषा (eṣā) - this; (feminine); या (yā) - which; (feminine); ग्रामे (grāme) - in the village; (locative singular); वसतः (vasataḥ) - of one dwelling; (genitive singular); रतिः (ratiḥ) - attachment; (feminine); छित्वा (chittvā) - having cut; (absolutive); एनाम् (enām) - this; (accusative feminine singular); सुकृतः (sukṛtaḥ) - the virtuous; (nominative plural); यान्ति (yānti) - go; (present plural); न (na) - not; (particle); एनाम् (enām) - this; (accusative feminine singular); छिन्दन्ति (chindanti) - cut; (present plural); दुष्कृतः (duṣkṛtaḥ) - the wicked; (nominative plural);]
(This binding rope, which is the attachment of one dwelling in the village—having cut this, the virtuous go; the wicked do not cut this.)
This binding rope, which is the attachment to village life—those who are virtuous cut it and depart, but the wicked do not cut it.
न हिंसयति यः प्राणान्मनोवाक्कायहेतुभिः। जीवितार्थापनयनैः कर्मभिर्न स बध्यते ॥१२-१६९-२५॥
na hiṁsayati yaḥ prāṇān manovākkāyahetubhiḥ। jīvitārthāpanayanaiḥ karmabhir na sa badhyate ॥12-169-25॥
[न (na) - not; हिंसयति (hiṁsayati) - injures; यः (yaḥ) - who; प्राणान् (prāṇān) - living beings; मनोवाक्कायहेतुभिः (manovākkāyahetubhiḥ) - by means of mind, speech, and body; जीवितार्थापनयनैः (jīvitārthāpanayanaiḥ) - by acts depriving of life or possessions; कर्मभिः (karmabhiḥ) - by actions; न (na) - not; स (sa) - he; बध्यते (badhyate) - is bound;]
(Not injures who living beings by means of mind, speech, and body, by acts depriving of life or possessions, by actions, not he is bound.)
He who does not injure living beings by mind, speech, or body, nor by actions that deprive them of life or possessions, is not bound (by karma).
न मृत्युसेनामायान्तीं जातु कश्चित्प्रबाधते। ऋते सत्यमसन्त्याज्यं सत्ये ह्यमृतमाश्रितम् ॥१२-१६९-२६॥
na mṛtyusenām āyāntīṃ jātu kaścit prabādhate। ṛte satyam asanty ājyaṃ satye hy amṛtam āśritam ॥12-169-26॥
[न (na) - not; मृत्युसेनाम् (mṛtyusenām) - death's army; आयान्तीम् (āyāntīm) - approaching; जातु (jātu) - ever; कश्चित् (kaścit) - anyone; प्रबाधते (prabādhate) - overcomes; ऋते (ṛte) - except; सत्यम् (satyam) - truth; असन्ति (asanti) - do not exist; आज्यम् (ājyaṃ) - offering; सत्ये (satye) - in truth; हि (hi) - indeed; अमृतम् (amṛtam) - immortality; आश्रितम् (āśritam) - is established;]
(Not anyone ever overcomes the approaching army of death. Except for truth, offerings do not exist; indeed, immortality is established in truth.)
No one can ever overcome the advancing army of death. Except for truth, no offering exists; for in truth alone is immortality established.
तस्मात्सत्यव्रताचारः सत्ययोगपरायणः। सत्यारामः समो दान्तः सत्येनैवान्तकं जयेत् ॥१२-१६९-२७॥
tasmātsatyavratācāraḥ satyayogaparāyaṇaḥ। satyārāmaḥ samo dāntaḥ satyenaivāntakaṃ jayet ॥12-169-27॥
[तस्मात् (tasmāt) - therefore; सत्यव्रताचारः (satyavratācāraḥ) - one whose conduct is truth-vowed; सत्ययोगपरायणः (satyayogaparāyaṇaḥ) - devoted to the union with truth; सत्यारामः (satyārāmaḥ) - delighting in truth; समः (samaḥ) - equanimous; दान्तः (dāntaḥ) - self-restrained; सत्येनैव (satyenaiva) - by truth alone; अन्तकं (antakam) - death; जयेत् (jayet) - should conquer;]
(Therefore, one whose conduct is truth-vowed, devoted to the union with truth, delighting in truth, equanimous, self-restrained, should conquer death by truth alone.)
Therefore, one should be truth-vowed in conduct, devoted to the practice of truth, delight in truth, remain equanimous and self-restrained, and by truth alone should conquer death.
अमृतं चैव मृत्युश्च द्वयं देहे प्रतिष्ठितम्। मृत्युमापद्यते मोहात्सत्येनापद्यतेऽमृतम् ॥१२-१६९-२८॥
amṛtaṃ caiva mṛtyuśca dvayaṃ dehe pratiṣṭhitam। mṛtyumāpadyate mohātsatyenāpadyate'mṛtam ॥12-169-28॥
[अमृतम् (amṛtam) - immortality; च (ca) - and; एव (eva) - indeed; मृत्युः (mṛtyuḥ) - death; च (ca) - and; द्वयम् (dvayam) - the two; देहे (dehe) - in the body; प्रतिष्ठितम् (pratiṣṭhitam) - established; मृत्युम् (mṛtyum) - death; आपद्यते (āpadyate) - attains; मोहात् (mohāt) - from delusion; सत्येन (satyena) - by truth; आपद्यते (āpadyate) - attains; अमृतम् (amṛtam) - immortality;]
(Immortality and indeed death, the two, are established in the body. Death is attained from delusion; by truth, immortality is attained.)
Both immortality and death are established in the body. Through delusion, one attains death; through truth, one attains immortality.
सोऽहं ह्यहिंस्रः सत्यार्थी कामक्रोधबहिष्कृतः। समदुःखसुखः क्षेमी मृत्युं हास्याम्यमर्त्यवत् ॥१२-१६९-२९॥
so'ham hy ahiṃsraḥ satyārthī kāmakrodhabahiṣkṛtaḥ| samaduḥkhasukhaḥ kṣemī mṛtyuṃ hāsyāmy amartyavat ||12-169-29||
[सः (saḥ) - he; अहम् (aham) - I; हि (hi) - indeed; अहिंस्रः (ahiṃsraḥ) - non-violent; सत्यार्थी (satyārthī) - seeker of truth; काम (kāma) - desire; क्रोध (krodha) - anger; बहिष्कृतः (bahiṣkṛtaḥ) - expelled; सम (sama) - equal; दुःख (duḥkha) - sorrow; सुखः (sukhaḥ) - happiness; क्षेमी (kṣemī) - secure; मृत्युम् (mṛtyum) - death; हास्यामि (hāsyāmi) - I shall laugh; अमर्त्यवत् (amartyavat) - like an immortal;]
(He, I indeed, non-violent, seeker of truth, desire, anger, expelled, equal in sorrow and happiness, secure, death, I shall laugh, like an immortal.)
Therefore, I am non-violent, a seeker of truth, having expelled desire and anger, equal in sorrow and happiness, secure; I shall laugh at death like an immortal.
शान्तियज्ञरतो दान्तो ब्रह्मयज्ञे स्थितो मुनिः। वाङ्मनःकर्मयज्ञश्च भविष्याम्युदगायने ॥१२-१६९-३०॥
śāntiyajñarato dānto brahmayajñe sthito muniḥ। vāṅmanaḥkarmayajñaśca bhaviṣyāmyudāyane ॥12-169-30॥
[शान्ति (śānti) - peace; यज्ञ (yajña) - sacrifice; रतः (rataḥ) - engaged; दान्तः (dāntaḥ) - self-restrained; ब्रह्म (brahma) - Brahman; यज्ञे (yajñe) - in the sacrifice; स्थितः (sthitaḥ) - established; मुनिः (muniḥ) - sage; वाक् (vāk) - speech; मनः (manaḥ) - mind; कर्म (karma) - action; यज्ञः (yajñaḥ) - sacrifice; च (ca) - and; भविष्यामि (bhaviṣyāmi) - I shall become; उदगायने (udāyane) - in the northern course (of the sun);]
(Engaged in the sacrifice of peace, self-restrained, the sage established in the sacrifice of Brahman; and I shall become the sacrifice of speech, mind, and action in the northern course (of the sun).)
The sage, engaged in the sacrifice of peace, self-restrained, established in the Brahman-sacrifice; and I shall become the sacrifice of speech, mind, and action during the northern course (of the sun).
पशुयज्ञैः कथं हिंस्रैर्मादृशो यष्टुमर्हति। अन्तवद्भिरुत प्राज्ञः क्षत्रयज्ञैः पिशाचवत् ॥१२-१६९-३१॥
paśuyajñaiḥ kathaṁ hiṁsrairmādṛśo yaṣṭumarhati। antavadbhiruta prājñaḥ kṣatrayajñaiḥ piśācavat ॥12-169-31॥
[पशुयज्ञैः (paśuyajñaiḥ) - by animal sacrifices; कथं (kathaṁ) - how; हिंस्रैः (hiṁsraiḥ) - by violent (ones); मादृशः (mādṛśaḥ) - one like me; यष्टुम् (yaṣṭum) - to sacrifice; अर्हति (arhati) - is fit; अन्तवद्भिः (antavadbhiḥ) - by those who are perishable; उत (uta) - and; प्राज्ञः (prājñaḥ) - the wise one; क्षत्रयज्ञैः (kṣatrayajñaiḥ) - by warrior sacrifices; पिशाचवत् (piśācavat) - like a demon;]
(By animal sacrifices, how by violent (ones) one like me to sacrifice is fit? By those who are perishable and the wise one by warrior sacrifices like a demon.)
How can someone like me be fit to perform sacrifices with violent animal offerings? The wise man, using perishable and warrior sacrifices, is like a demon.
यस्य वाङ्मनसी स्यातां सम्यक्प्रणिहिते सदा। तपस्त्यागश्च योगश्च स वै सर्वमवाप्नुयात् ॥१२-१६९-३२॥
yasya vāṅmanasī syātāṃ samyak-praṇihite sadā। tapastyāgaś ca yogaś ca sa vai sarvam avāpnuyāt ॥12-169-32॥
[यस्य (yasya) - of whom; वाक् (vāk) - speech; मनसी (manasī) - and mind; स्याताम् (syātām) - are; सम्यक् (samyak) - properly; प्रणिहिते (praṇihite) - directed; सदा (sadā) - always; तपः (tapaḥ) - austerity; त्यागः (tyāgaḥ) - renunciation; च (ca) - and; योगः (yogaḥ) - yoga; च (ca) - and; सः (saḥ) - he; वै (vai) - indeed; सर्वम् (sarvam) - all; अवाप्नुयात् (avāpnuyāt) - may attain;]
(Of whom speech and mind are always properly directed, austerity, renunciation, and yoga—he indeed may attain all.)
He whose speech and mind are always properly directed, and who possesses austerity, renunciation, and yoga, indeed attains everything.
नास्ति विद्यासमं चक्षुर्नास्ति विद्यासमं बलम्। नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम् ॥१२-१६९-३३॥
nāsti vidyāsamaṃ cakṣur nāsti vidyāsamaṃ balam। nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham ॥12-169-33॥
[नास्ति (nāsti) - is not; विद्या (vidyā) - knowledge; समं (samaṃ) - equal; चक्षुः (cakṣuḥ) - eye; नास्ति (nāsti) - is not; विद्या (vidyā) - knowledge; समं (samaṃ) - equal; बलम् (balam) - strength; नास्ति (nāsti) - is not; राग (rāga) - attachment; समं (samaṃ) - equal; दुःखं (duḥkhaṃ) - sorrow; नास्ति (nāsti) - is not; त्याग (tyāga) - renunciation; समं (samaṃ) - equal; सुखम् (sukham) - happiness;]
(There is not knowledge equal to the eye; there is not knowledge equal to strength. There is not attachment equal to sorrow; there is not renunciation equal to happiness.)
There is no eye like knowledge, no strength like knowledge. There is no sorrow like attachment, and no happiness like renunciation.
आत्मन्येवात्मना जात आत्मनिष्ठोऽप्रजोऽपि वा। आत्मन्येव भविष्यामि न मां तारयति प्रजा ॥१२-१६९-३४॥
ātmanyevātmanā jāta ātmaniṣṭho'prajo'pi vā। ātmanyeva bhaviṣyāmi na māṃ tārayati prajā ॥12-169-34॥
[आत्मनि (ātmani) - in the self; एव (eva) - indeed; आत्मना (ātmanā) - by the self; जातः (jātaḥ) - born; आत्मनिष्ठः (ātmaniṣṭhaḥ) - established in the self; अप्रजः (aprajaḥ) - without offspring; अपि (api) - even; वा (vā) - or; आत्मनि (ātmani) - in the self; एव (eva) - indeed; भविष्यामि (bhaviṣyāmi) - I shall be; न (na) - not; माम् (mām) - me; तारयति (tārayati) - delivers; प्रजा (prajā) - offspring;]
(Born by the self indeed in the self, established in the self, even if without offspring or otherwise; I shall indeed be in the self, offspring does not deliver me.)
Born of oneself and established in the self, whether one has offspring or not; I shall remain in the self alone, for offspring do not liberate me.
नैतादृशं ब्राह्मणस्यास्ति वित्तं; यथैकता समता सत्यता च। शीले स्थितिर्दण्डनिधानमार्जवं; ततस्ततश्चोपरमः क्रियाभ्यः ॥१२-१६९-३५॥
naitādṛśaṃ brāhmaṇasyāsti vittaṃ; yathaikatā samatā satyatā ca| śīle sthitirdanḍanidhānamārjavaṃ; tatastataścoparamaḥ kriyābhyaḥ ॥12-169-35॥
[न (na) - not; एतादृशं (etādṛśam) - such as this; ब्राह्मणस्य (brāhmaṇasya) - of a brāhmaṇa; अस्ति (asti) - there is; वित्तं (vittaṃ) - wealth; यथा (yathā) - as; एकता (ekatā) - oneness; समता (samatā) - equanimity; सत्यता (satyatā) - truthfulness; च (ca) - and; शीले (śīle) - in character; स्थितिः (sthitiḥ) - steadfastness; दण्डनिधानम् (daṇḍanidhānam) - restraint; आर्जवम् (ārjavam) - straightforwardness; ततः (tataḥ) - from that; ततः (tataḥ) - from that; च (ca) - and; उपरमः (uparamaḥ) - cessation; क्रियाभ्यः (kriyābhyaḥ) - from actions;]
(There is not such wealth of a brāhmaṇa as oneness, equanimity, and truthfulness; steadfastness in character, restraint, straightforwardness; from that and from that, cessation from actions.)
A brāhmaṇa's true wealth is not material, but rather unity, equanimity, and truthfulness; steadfastness in character, restraint, and straightforwardness; and from these, withdrawal from actions.
किं ते धनैर्बान्धवैर्वापि किं ते; किं ते दारैर्ब्राह्मण यो मरिष्यसि। आत्मानमन्विच्छ गुहां प्रविष्टं; पितामहस्ते क्व गतः पिता च ॥१२-१६९-३६॥
kiṁ te dhanair bāndhavair vāpi kiṁ te; kiṁ te dārair brāhmaṇa yo mariṣyasi. ātmānam anviccha guhāṁ praviṣṭaṁ; pitāmahaste kva gataḥ pitā ca ॥12-169-36॥
[किं (kiṁ) - what; ते (te) - to you; धनैः (dhanair) - by riches; बान्धवैः (bāndhavair) - by relatives; वा (vā) - or; अपि (api) - even; किं (kiṁ) - what; ते (te) - to you; दारैः (dārair) - by wives; ब्राह्मण (brāhmaṇa) - O brāhmaṇa; यः (yaḥ) - who; मरिष्यसि (mariṣyasi) - you will die; आत्मानम् (ātmānam) - the self; अन्विच्छ (anviccha) - seek; गुहाम् (guhām) - the cave; प्रविष्टम् (praviṣṭam) - entered; पितामहः (pitāmahaḥ) - grandfather; ते (te) - your; क्व (kva) - where; गतः (gataḥ) - gone; पिता (pitā) - father; च (ca) - and;]
(What to you by riches, by relatives, or even what to you; what to you by wives, O brāhmaṇa, who will die. Seek the self entered into the cave; your grandfather, where gone, and father.)
What use are riches or relatives to you, or even wives, O brāhmaṇa, since you will die? Seek the self that has entered the cave; where have your grandfather and father gone?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
पुत्रस्यैतद्वचः श्रुत्वा तथाकार्षीत्पिता नृप। तथा त्वमपि वर्तस्व सत्यधर्मपरायणः ॥१२-१६९-३७॥
putrasyaitadvacaḥ śrutvā tathākārṣītpitā nṛpa। tathā tvamapi vartasva satyadharmaparāyaṇaḥ ॥12-169-37॥
[पुत्रस्य (putrasya) - of the son; एतद् (etad) - this; वचः (vacaḥ) - speech; श्रुत्वा (śrutvā) - having heard; तथा (tathā) - in that way; अकार्षीत् (akārṣīt) - did; पिता (pitā) - the father; नृप (nṛpa) - king; तथा (tathā) - so; त्वम् (tvam) - you; अपि (api) - also; वर्तस्व (vartasva) - conduct yourself; सत्यधर्मपरायणः (satyadharmaparāyaṇaḥ) - devoted to truth and righteousness;]
(Of the son this speech having heard, in that way did the father, the king. So you also conduct yourself, devoted to truth and righteousness.)
Having heard these words of his son, the king, his father, acted accordingly. Likewise, you too should conduct yourself, devoted to truth and righteousness.
