12.170
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
धनिनो वाधना ये च वर्तयन्ति स्वतन्त्रिणः। सुखदुःखागमस्तेषां कः कथं वा पितामह ॥१२-१७०-१॥
dhanino vā dhanā ye ca vartayanti svatantriṇaḥ। sukhaduḥkhāgamasteṣāṃ kaḥ kathaṃ vā pitāmaha ॥12-170-1॥
[धनिनः (dhaninaḥ) - the wealthy ones; वा (vā) - or; अधना (adhanā) - the poor ones; ये (ye) - who; च (ca) - and; वर्तयन्ति (vartayanti) - conduct (themselves); स्वतन्त्रिणः (svatantriṇaḥ) - independent ones; सुखदुःखागमः (sukhaduḥkhāgamaḥ) - arrival of happiness and sorrow; तेषाम् (teṣām) - for them; कः (kaḥ) - what; कथम् (katham) - how; वा (vā) - or; पितामह (pitāmaha) - O grandsire;]
(The wealthy or the poor, who conduct themselves independently—what, how, O grandsire, is the arrival of happiness and sorrow for them?)
O grandsire, for those who are wealthy or poor and live independently, how does happiness and sorrow come to them, and in what manner?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। शम्याकेन विमुक्तेन गीतं शान्तिगतेन ह ॥१२-१७०-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। śamyākena vimuktena gītaṃ śāntigatena ha ॥12-170-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; शम्याकेन (śamyākena) - by Śamyāka; विमुक्तेन (vimuktena) - by the liberated; गीतम् (gītam) - sung; शान्तिगतेन (śāntigatena) - by the one who has attained peace; ह (ha) - indeed;]
(Here also they cite this ancient history, sung by Śamyāka, by the liberated, by the one who has attained peace, indeed.)
Here too, they recount this ancient story, which was sung by Śamyāka, the liberated one, who had attained peace.
अब्रवीन्मां पुरा कश्चिद्ब्राह्मणस्त्यागमास्थितः। क्लिश्यमानः कुदारेण कुचैलेन बुभुक्षया ॥१२-१७०-३॥
abravīnmāṃ purā kaścidbrāhmaṇastyāgamāsthitaḥ। kliśyamānaḥ kudāreṇa kucailena bubhukṣayā ॥12-170-3॥
[अब्रवीत् (abravīt) - said; (from √brū, to speak) माम् (mām) - to me; पुरा (purā) - formerly; कश्चित् (kaścit) - someone; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; त्यागम् (tyāgam) - renunciation; आस्थितः (āsthitaḥ) - engaged in; क्लिश्यमानः (kliśyamānaḥ) - being tormented; कुदारेण (kudāreṇa) - with a poor (bad) tool; कुचैलेन (kucailena) - with a ragged garment; बुभुक्षया (bubhukṣayā) - with hunger;]
(Someone brāhmaṇa, engaged in renunciation, formerly said to me, being tormented with a poor tool, with a ragged garment, with hunger.)
Once, a certain brāhmaṇa devoted to renunciation, tormented by hunger, poor tools, and ragged clothes, spoke to me.
उत्पन्नमिह लोके वै जन्मप्रभृति मानवम्। विविधान्युपवर्तन्ते दुःखानि च सुखानि च ॥१२-१७०-४॥
utpannamiha loke vai janmaprabhṛti mānavam। vividhānyupavartante duḥkhāni ca sukhāni ca ॥12-170-4॥
[उत्पन्नम् (utpannam) - arisen; originated; इह (iha) - here; in this world; लोके (loke) - in the world; वै (vai) - indeed; truly; जन्मप्रभृति (janmaprabhṛti) - from birth onwards; मानवम् (mānavam) - human being; विविधानि (vividhāni) - various; उपवर्तन्ते (upavartante) - befall; occur; दुःखानि (duḥkhāni) - sufferings; च (ca) - and; सुखानि (sukhāni) - pleasures; च (ca) - and;]
(Here in this world, indeed, from birth onwards, various sufferings and pleasures befall a human being.)
From the moment of birth in this world, a human being inevitably experiences various kinds of sufferings and pleasures.
तयोरेकतरे मार्गे यद्येनमभिसंनयेत्। न सुखं प्राप्य संहृष्येन्न दुःखं प्राप्य सञ्ज्वरेत् ॥१२-१७०-५॥
tayorekatare mārge yadyenamabhisaṃnayet। na sukhaṃ prāpya saṃhṛṣyenn na duḥkhaṃ prāpya sañjvaret ॥12-170-5॥
[तयोः (tayoḥ) - of those two; एकतरे (ekatare) - in either one; मार्गे (mārge) - on the path; यदि (yadi) - if; एनम् (enam) - him; अभिसंनयेत् (abhisaṃnayet) - should lead; न (na) - not; सुखम् (sukham) - happiness; प्राप्य (prāpya) - having obtained; संहृष्येत् (saṃhṛṣyet) - should rejoice; न (na) - not; दुःखम् (duḥkham) - sorrow; प्राप्य (prāpya) - having obtained; सञ्ज्वरेत् (sañjvaret) - should be distressed;]
(Of those two, if one should lead him on either path, having obtained happiness, he should not rejoice; having obtained sorrow, he should not be distressed.)
If one is led on either of those two paths, he should neither rejoice on attaining happiness nor be distressed on attaining sorrow.
न वै चरसि यच्छ्रेय आत्मनो वा यदीहसे। अकामात्मापि हि सदा धुरमुद्यम्य चैव हि ॥१२-१७०-६॥
na vai carasi yacchreya ātmano vā yadīhase। akāmaātmāpi hi sadā dhuramudyamya caiva hi ॥12-170-6॥
[न (na) - not; वै (vai) - indeed; चरसि (carasi) - you act; यत् (yat) - which; श्रेयः (śreyaḥ) - good; आत्मनः (ātmanaḥ) - of oneself; वा (vā) - or; यद् (yad) - what; इहसे (ihase) - you desire; अकामात्मा (akāmātmā) - one whose self is without desire; अपि (api) - even; हि (hi) - indeed; सदा (sadā) - always; धुरम् (dhuram) - the yoke (burden/duty); उद्यम्य (udyamya) - having taken up; च (ca) - and; एव (eva) - certainly; हि (hi) - indeed;]
(Not indeed you act which good of oneself or what you desire. One whose self is without desire even indeed always the yoke having taken up and certainly indeed.)
You do not act for your own good or for what you desire. Even one whose self is without desire, indeed, always takes up the yoke of duty and certainly does so.
अकिञ्चनः परिपतन्सुखमास्वादयिष्यसि। अकिञ्चनः सुखं शेते समुत्तिष्ठति चैव हि ॥१२-१७०-७॥
akiñcanaḥ paripatansukhamāsvādayiṣyasi। akiñcanaḥ sukhaṃ śete samuttiṣṭhati caiva hi ॥12-170-7॥
[अकिञ्चनः (akiñcanaḥ) - one who possesses nothing; परिपतन् (paripatan) - falling down; सुखम् (sukham) - happiness; आस्वादयिष्यसि (āsvādayiṣyasi) - you will taste; अकिञ्चनः (akiñcanaḥ) - one who possesses nothing; सुखम् (sukham) - happiness; शेते (śete) - lies; समुत्तिष्ठति (samuttiṣṭhati) - rises up; च (ca) - and; एव (eva) - indeed; हि (hi) - certainly;]
(One who possesses nothing, falling down, you will taste happiness. One who possesses nothing, indeed, lies in happiness and certainly rises up.)
A person who owns nothing, even when falling, will experience happiness. One who owns nothing sleeps happily and certainly rises again.
आकिञ्चन्यं सुखं लोके पथ्यं शिवमनामयम्। अनमित्रमथो ह्येतद्दुर्लभं सुलभं सताम् ॥१२-१७०-८॥
ākiñcanyaṃ sukhaṃ loke pathyaṃ śivamanāmayam। anamitramatho hyetaddurlabhaṃ sulabhaṃ satām ॥12-170-8॥
[आकिञ्चन्यं (ākiñcanyaṃ) - absence of possessions; सुखं (sukham) - happiness; लोके (loke) - in the world; पथ्यं (pathyam) - wholesome; शिवम् (śivam) - auspicious; अनामयम् (anāmayam) - free from disease; अनमित्रम् (anamitram) - without enemies; अथ (atha) - and; हि (hi) - indeed; एतत् (etat) - this; दुर्लभम् (durlabham) - difficult to obtain; सुलभं (sulabham) - easy to obtain; सताम् (satām) - for the good; ॥१२-१७०-८॥ (॥12-170-8॥) -;]
(Absence of possessions is happiness in the world, wholesome, auspicious, free from disease. And being without enemies, indeed, this is difficult to obtain, easy to obtain for the good.)
In this world, absence of possessions brings happiness, wholesomeness, auspiciousness, and freedom from disease. And being without enemies is indeed difficult to attain, but for the virtuous it is easily achieved.
अकिञ्चनस्य शुद्धस्य उपपन्नस्य सर्वशः। अवेक्षमाणस्त्रीँल्लोकान्न तुल्यमुपलक्षये ॥१२-१७०-९॥
akiñcanasya śuddhasya upapannasya sarvaśaḥ। avekṣamāṇas trīṃl lokān na tulyam upalakṣaye ॥12-170-9॥
[अकिञ्चनस्य (akiñcanasya) - of one who possesses nothing; शुद्धस्य (śuddhasya) - of the pure; उपपन्नस्य (upapannasya) - of the appropriate (one); सर्वशः (sarvaśaḥ) - in every way; अवेक्षमाणः (avekṣamāṇaḥ) - observing; त्रीन् (trīn) - the three; लोकान् (lokān) - worlds; न (na) - not; तुल्यम् (tulyam) - equal; उपलक्षये (upalakṣaye) - I perceive;]
(Of one who possesses nothing, of the pure, of the appropriate (one), in every way, observing the three worlds, I do not perceive (anything) equal.)
Observing the three worlds in every way, I do not find anything equal to one who is pure, possesses nothing, and is appropriate.
आकिञ्चन्यं च राज्यं च तुलया समतोलयम्। अत्यरिच्यत दारिद्र्यं राज्यादपि गुणाधिकम् ॥१२-१७०-१०॥
ākiñcanyaṃ ca rājyaṃ ca tulayā samatolayam। atyaricyata dāridryaṃ rājyād api guṇādhikam ॥12-170-10॥
[आकिञ्चन्यं (ākiñcanyam) - non-possession; (state of having nothing); च (ca) - and; राज्यं (rājyam) - kingdom; च (ca) - and; तुलया (tulayā) - with a balance; (by comparison); समतोलयम् (samatolayam) - I weighed equally; अत्यरिच्यत (atyaricyata) - exceeded; दारिद्र्यं (dāridryam) - poverty; राज्यात् (rājyāt) - than kingdom; अपि (api) - even; गुणाधिकम् (guṇādhikam) - superior in quality;]
(Non-possession and kingdom I weighed equally with a balance. Poverty exceeded even the kingdom, being superior in quality.)
I weighed non-possession and kingdom equally on a balance; poverty was found to surpass even the kingdom, being greater in virtue.
आकिञ्चन्ये च राज्ये च विशेषः सुमहानयम्। नित्योद्विग्नो हि धनवान्मृत्योरास्यगतो यथा ॥१२-१७०-११॥
ākiñcanye ca rājye ca viśeṣaḥ sumahānayam। nityodvigno hi dhanavān mṛtyor āsyagato yathā ॥12-170-11॥
[आकिञ्चन्ये (ākiñcanye) - in poverty; च (ca) - and; राज्ये (rājye) - in sovereignty; च (ca) - and; विशेषः (viśeṣaḥ) - distinction; सुमहान् (sumahān) - very great; अयम् (ayam) - this; नित्य (nitya) - always; उद्विग्नः (udvignaḥ) - anxious; हि (hi) - indeed; धनवान् (dhanavān) - the wealthy; मृत्योर् (mṛtyor) - of death; आस्यगतः (āsyagataḥ) - gone to the mouth; यथा (yathā) - as;]
(In poverty and in sovereignty, this distinction is very great. The wealthy is always anxious, indeed, as if gone to the mouth of death.)
There is a great difference between poverty and sovereignty: the wealthy are always anxious, as if they are in the jaws of death.
नैवास्याग्निर्न चादित्यो न मृत्युर्न च दस्यवः। प्रभवन्ति धनज्यानिनिर्मुक्तस्य निराशिषः ॥१२-१७०-१२॥
naivāsyāgnirna cādityo na mṛtyurna ca dasyavaḥ। prabhavanti dhanajyāninirmuktasya nirāśiṣaḥ॥12-170-12॥
[न (na) - not; एव (eva) - indeed; अस्य (asya) - of him; अग्निः (agniḥ) - fire; न (na) - not; च (ca) - and; आदित्यः (ādityaḥ) - sun; न (na) - not; मृत्युः (mṛtyuḥ) - death; न (na) - not; च (ca) - and; दस्यवः (dasyavaḥ) - enemies; प्रभवन्ति (prabhavanti) - have power over; धनज्यानि (dhanajyāni) - bows; निर्मुक्तस्य (nirmuktasya) - of one who is freed from; निराशिषः (nirāśiṣaḥ) - desireless; ॥१२-१७०-१२॥ (॥12-170-12॥) -;]
(Neither fire, nor the sun, nor death, nor enemies have power over him who is freed from bows and is desireless.)
Neither fire, nor the sun, nor death, nor enemies can harm one who has abandoned weapons and is free from desires.
तं वै सदा कामचरमनुपस्तीर्णशायिनम्। बाहूपधानं शाम्यन्तं प्रशंसन्ति दिवौकसः ॥१२-१७०-१३॥
taṃ vai sadā kāmacaramanupastīrṇaśāyinam। bāhūpadhānaṃ śāmyantaṃ praśaṃsanti divaukasaḥ ॥12-170-13॥
[तं (taṃ) - him; वै (vai) - indeed; सदा (sadā) - always; कामचरम् (kāmacaram) - moving as he wishes; अनुपस्तीर्णशायिनम् (anupastīrṇaśāyinam) - lying on an unspread bed; बाहूपधानम् (bāhūpadhānam) - using the arms as a pillow; शाम्यन्तम् (śāmyantam) - resting; प्रशंसन्ति (praśaṃsanti) - praise; दिवौकसः (divaukasaḥ) - the dwellers of heaven;]
(Him indeed always moving as he wishes, lying on an unspread bed, using the arms as a pillow, resting, the dwellers of heaven praise.)
The dwellers of heaven always praise him who moves as he wishes, lies on an unspread bed, rests with his arms as a pillow.
धनवान्क्रोधलोभाभ्यामाविष्टो नष्टचेतनः। तिर्यगीक्षः शुष्कमुखः पापको भ्रुकुटीमुखः ॥१२-१७०-१४॥
dhanavān krodhalobhābhyām āviṣṭo naṣṭacetanaḥ। tiryagīkṣaḥ śuṣkamukhaḥ pāpako bhrukuṭīmukhaḥ ॥12-170-14॥
[धनवान् (dhanavān) - wealthy; क्रोधलोभाभ्याम् (krodhalobhābhyām) - by anger and greed; आविष्टः (āviṣṭaḥ) - overpowered; नष्टचेतनः (naṣṭacetanaḥ) - one whose consciousness is lost; तिर्यगīkṣः (tiryagīkṣaḥ) - with a sidelong glance; शुष्कमुखः (śuṣkamukhaḥ) - dry-mouthed; पापकः (pāpakaḥ) - wicked; भ्रुकुटीमुखः (bhrukuṭīmukhaḥ) - with a frowning face;]
(The wealthy, overpowered by anger and greed, whose consciousness is lost, with a sidelong glance, dry-mouthed, wicked, with a frowning face.)
A wealthy man, overpowered by anger and greed, loses his sense, looks sideways, has a dry mouth, is wicked, and wears a frown.
निर्दशंश्चाधरोष्ठं च क्रुद्धो दारुणभाषिता। कस्तमिच्छेत्परिद्रष्टुं दातुमिच्छति चेन्महीम् ॥१२-१७०-१५॥
nirdaśaṃścādaroṣṭhaṃ ca kruddho dāruṇabhāṣitā। kastamicchetparidraṣṭuṃ dātumicchati cenmahīm ॥12-170-15॥
[निर्दशन् (nirdaśan) - biting; (from root daś, to bite; prefix nir, out;) च (ca) - and; अधरोष्ठं (adharoṣṭham) - lower lip; च (ca) - and; क्रुद्धः (kruddhaḥ) - angry; दारुणभाषिता (dāruṇabhāṣitā) - harshly spoken (feminine); कः (kaḥ) - who; तम् (tam) - him; इच्छेत् (icchet) - would desire; परिद्रष्टुम् (paridraṣṭum) - to look upon; दातुम् (dātum) - to give; इच्छति (icchati) - desires; चेत् (cet) - if; महीम् (mahīm) - the earth;]
(Biting and the lower lip, and angry, harshly spoken (she); who would desire to look upon him, (or) desires to give the earth if (so)?)
Biting his lower lip in anger and speaking harshly, who would wish to even look at him, let alone wish to give him the earth?
श्रिया ह्यभीक्ष्णं संवासो मोहयत्यविचक्षणम्। सा तस्य चित्तं हरति शारदाभ्रमिवानिलः ॥१२-१७०-१६॥
śriyā hy abhīkṣṇaṃ saṃvāso mohayaty avicakṣaṇam। sā tasya cittaṃ harati śāradābhram ivānilaḥ ॥12-170-16॥
[श्रिया (śriyā) - by prosperity; हि (hi) - indeed; अभीक्ष्णम् (abhīkṣṇam) - constantly; संवासः (saṃvāsaḥ) - association; मोहयति (mohayati) - deludes; अविचक्षणम् (avicakṣaṇam) - the undiscerning; सा (sā) - she; तस्य (tasya) - his; चित्तम् (cittam) - mind; हरति (harati) - takes away; शारद-अभ्रम् (śārada-abhram) - autumn cloud; इव (iva) - like; अनिलः (anilaḥ) - the wind;]
(By prosperity, indeed, constant association deludes the undiscerning; she takes away his mind like the wind (takes away) an autumn cloud.)
Indeed, constant association with prosperity deludes the undiscerning; she carries away his mind just as the wind carries away an autumn cloud.
अथैनं रूपमानश्च धनमानश्च विन्दति। अभिजातोऽस्मि सिद्धोऽस्मि नास्मि केवलमानुषः ॥ इत्येभिः कारणैस्तस्य त्रिभिश्चित्तं प्रसिच्यते ॥१२-१७०-१७॥
athainaṃ rūpamānaś ca dhanamānaś ca vindati। abhijāto'smi siddho'smi nāsmi kevalamānuṣaḥ ॥ ityeebhiḥ kāraṇais tasya tribhiś cittaṃ prasicyate ॥12-170-17॥
[अथ (atha) - then; एनम् (enam) - him; रूपमानः (rūpamānaḥ) - pride of beauty; च (ca) - and; धनमानः (dhanamānaḥ) - pride of wealth; च (ca) - and; विन्दति (vindati) - finds; अभिजातः (abhijātaḥ) - noble-born; अस्मि (asmi) - I am; सिद्धः (siddhaḥ) - perfected; अस्मि (asmi) - I am; न (na) - not; अस्मि (asmi) - I am; केवलमानुषः (kevalamānuṣaḥ) - merely human; इति (iti) - thus; एभिः (ebhiḥ) - by these; कारणैः (kāraṇaiḥ) - causes; तस्य (tasya) - his; त्रिभिः (tribhiḥ) - by three; चित्तम् (cittam) - mind; प्रसिच्यते (prasicyate) - is sprinkled;]
(Then him pride of beauty and pride of wealth finds. "I am noble-born, I am perfected, I am not merely human." Thus, by these causes, his mind is sprinkled by three.)
Then he acquires pride of beauty and pride of wealth. He thinks, "I am noble-born, I am perfected, I am not merely human." Thus, by these three causes, his mind is influenced.
स प्रसिक्तमना भोगान्विसृज्य पितृसञ्चितान्। परिक्षीणः परस्वानामादानं साधु मन्यते ॥१२-१७०-१८॥
sa prasiktamanā bhogānvisṛjya pitṛsañcitān। parikṣīṇaḥ parasvānāmādānaṃ sādhu manyate ॥12-170-18॥
[स (sa) - he; प्रसिक्तमना (prasiktamanā) - with attached mind; भोगान् (bhogān) - enjoyments; विसृज्य (visṛjya) - having abandoned; पितृसञ्चितान् (pitṛsañcitān) - accumulated by ancestors; परिक्षीणः (parikṣīṇaḥ) - impoverished; परस्वानाम् (parasvānām) - of others' wealth; आदानम् (ādānam) - taking; साधु (sādhu) - proper; मन्यते (manyate) - considers;]
(He, with an attached mind, having abandoned enjoyments accumulated by ancestors, being impoverished, considers the taking of others' wealth as proper.)
He, whose mind is attached, having abandoned the enjoyments accumulated by his ancestors, and being impoverished, considers taking others' wealth to be proper.
तमतिक्रान्तमर्यादमाददानं ततस्ततः। प्रतिषेधन्ति राजानो लुब्धा मृगमिवेषुभिः ॥१२-१७०-१९॥
tamatikrāntamaryādamādadānaṃ tatastataḥ। pratiṣedhanti rājāno lubdhā mṛgamiveṣubhiḥ ॥12-170-19॥
[तम् (tam) - him; अतिक्रान्त (atikrānta) - having transgressed; मर्यादम् (maryādam) - boundary; आददानम् (ādadānam) - taking; ततः (tataḥ) - here and there; ततः (tataḥ) - here and there; प्रतिषेधन्ति (pratiṣedhanti) - restrain; राजानः (rājānaḥ) - kings; लुब्धाः (lubdhāḥ) - greedy; मृगम् (mṛgam) - deer; इव (iva) - like; इषुभिः (eṣubhiḥ) - with arrows;]
(Him, having transgressed the boundary, taking here and there, the kings, greedy, restrain like a deer with arrows.)
Kings, greedy for gain, restrain him who, having crossed the boundary, takes from here and there, just as hunters restrain a deer with arrows.
एवमेतानि दुःखानि तानि तानीह मानवम्। विविधान्युपवर्तन्ते गात्रसंस्पर्शजानि च ॥१२-१७०-२०॥
evametāni duḥkhāni tāni tānīha mānavam। vividhānyupavartante gātrasaṃsparśajāni ca ॥12-170-20॥
[एवम् (evam) - thus; एतानि (etāni) - these; दुःखानि (duḥkhāni) - sufferings; तानि (tāni) - those; तानि (tāni) - those; इह (iha) - here; मानवम् (mānavam) - man; विविधानि (vividhāni) - various; उपवर्तन्ते (upavartante) - befall; गात्र (gātra) - body; संस्पर्शजानि (saṃsparśajāni) - arising from contact; च (ca) - and;]
(Thus, these sufferings, those, those, here (to) man, various (ones) befall, and those arising from contact with the body.)
Thus, all these various sufferings, those and others, befall a man here, including those arising from contact with the body.
तेषां परमदुःखानां बुद्ध्या भैषज्यमाचरेत्। लोकधर्मं समाज्ञाय ध्रुवाणामध्रुवैः सह ॥१२-१७०-२१॥
teṣāṃ paramaduḥkhānāṃ buddhyā bhaiṣajyam ācaret। lokadharmaṃ samājñāya dhruvāṇām adhruvaiḥ saha ॥12-170-21॥
[तेषां (teṣām) - of them; परमदुःखानां (paramaduḥkhānām) - of those with great suffering; बुद्ध्या (buddhyā) - with intelligence; भैषज्यम् (bhaiṣajyam) - remedy; आचरेत् (ācaret) - should practice; लोकधर्मम् (lokadharmam) - the law of the world; समाज्ञाय (samājñāya) - having understood; ध्रुवाणाम् (dhruvāṇām) - of the permanent; अध्रुवैः (adhruvaiḥ) - with the impermanent; सह (saha) - together with;]
(Of them, of those with great suffering, with intelligence, remedy should practice. The law of the world, having understood, of the permanent, with the impermanent, together with.)
One should wisely administer remedies to those who are greatly afflicted. Understanding the ways of the world, one should recognize the interplay of the permanent with the impermanent.
नात्यक्त्वा सुखमाप्नोति नात्यक्त्वा विन्दते परम्। नात्यक्त्वा चाभयः शेते त्यक्त्वा सर्वं सुखी भव ॥१२-१७०-२२॥
nātyaktvā sukham āpnoti nātyaktvā vindate param। nātyaktvā cābhayaḥ śete tyaktvā sarvaṃ sukhī bhava ॥12-170-22॥
[न (na) - not; अत्यक्त्वा (atyaktvā) - without having abandoned; सुखम् (sukham) - happiness; आप्नोति (āpnoti) - attains; न (na) - not; अत्यक्त्वा (atyaktvā) - without having abandoned; विन्दते (vindate) - finds; परम् (param) - the highest; न (na) - not; अत्यक्त्वा (atyaktvā) - without having abandoned; च (ca) - and; अभयः (abhayaḥ) - the fearless one; शेते (śete) - lies; त्यक्त्वा (tyaktvā) - having abandoned; सर्वम् (sarvam) - everything; सुखी (sukhī) - happy; भव (bhava) - be;]
(Not without having abandoned does one attain happiness; not without having abandoned does one find the highest; not without having abandoned does the fearless one lie; having abandoned everything, be happy.)
One does not attain happiness without renunciation; nor does one reach the highest without renunciation; nor does the fearless one rest without renunciation. Abandoning everything, be happy.
इत्येतद्धास्तिनपुरे ब्राह्मणेनोपवर्णितम्। शम्याकेन पुरा मह्यं तस्मात्त्यागः परो मतः ॥१२-१७०-२३॥
ity etad dhāstinapure brāhmaṇena upavarṇitam। śamyākena purā mahyaṃ tasmāt tyāgaḥ paro mataḥ ॥12-170-23॥
[इति (iti) - thus; एतत् (etat) - this; हास्तिनपुरे (hāstinapure) - in Hastinapura; ब्राह्मणेन (brāhmaṇena) - by the Brāhmaṇa; उपवर्णितम् (upavarṇitam) - explained; शम्याकेन (śamyākena) - by Śamyāka; पुरा (purā) - formerly; मह्यम् (mahyam) - to me; तस्मात् (tasmāt) - therefore; त्यागः (tyāgaḥ) - renunciation; परः (paraḥ) - supreme; मतः (mataḥ) - is considered;]
(Thus, this was explained in Hastinapura by the Brāhmaṇa. Formerly, by Śamyāka to me, therefore, renunciation is considered supreme.)
Thus, this was explained in Hastinapura by the Brāhmaṇa. Long ago, Śamyāka told me this; therefore, renunciation is considered supreme.
