12.173
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.
बान्धवाः कर्म वित्तं वा प्रज्ञा वेह पितामह। नरस्य का प्रतिष्ठा स्यादेतत्पृष्टो वदस्व मे ॥१२-१७३-१॥
bāndhavāḥ karma vittaṃ vā prajñā veha pitāmaha। narasya kā pratiṣṭhā syādetatpṛṣṭo vadasva me ॥12-173-1॥
[बान्धवाः (bāndhavāḥ) - relatives; कर्म (karma) - action; वित्तं (vittaṃ) - wealth; वा (vā) - or; प्रज्ञा (prajñā) - wisdom; वा (vā) - or; इह (iha) - here; पितामह (pitāmaha) - O grandsire; नरस्य (narasya) - of a man; का (kā) - what; प्रतिष्ठा (pratiṣṭhā) - foundation; स्यात् (syāt) - is; एतत् (etat) - this; पृष्टः (pṛṣṭaḥ) - asked; वदस्व (vadasva) - please tell; मे (me) - to me;]
(Relatives, action, wealth, or wisdom—which of these here, O grandsire, is the foundation of a man? This being asked, please tell me.)
O grandsire, among relatives, action, wealth, or wisdom, which is the true foundation of a man? Please tell me, as I ask this.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
प्रज्ञा प्रतिष्ठा भूतानां प्रज्ञा लाभः परो मतः। प्रज्ञा नैःश्रेयसी लोके प्रज्ञा स्वर्गो मतः सताम् ॥१२-१७३-२॥
prajñā pratiṣṭhā bhūtānāṃ prajñā lābhaḥ paro mataḥ। prajñā naiḥśreyasī loke prajñā svargo mataḥ satām ॥12-173-2॥
[प्रज्ञा (prajñā) - wisdom; प्रतिष्ठा (pratiṣṭhā) - foundation; भूतानां (bhūtānām) - of beings; प्रज्ञा (prajñā) - wisdom; लाभः (lābhaḥ) - gain; परः (paraḥ) - supreme; मतः (mataḥ) - regarded; प्रज्ञा (prajñā) - wisdom; नैःश्रेयसी (naiḥśreyasī) - leading to the highest good; लोके (loke) - in the world; प्रज्ञा (prajñā) - wisdom; स्वर्गः (svargaḥ) - heaven; मतः (mataḥ) - regarded; सताम् (satām) - of the virtuous;]
(Wisdom is the foundation of beings; wisdom is regarded as the supreme gain; wisdom is leading to the highest good in the world; wisdom is regarded as heaven of the virtuous.)
Wisdom is the foundation of all beings; wisdom is considered the highest gain; in the world, wisdom leads to the highest good; for the virtuous, wisdom is regarded as heaven.
प्रज्ञया प्रापितार्थो हि बलिरैश्वर्यसङ्क्षये। प्रह्रादो नमुचिर्मङ्किस्तस्याः किं विद्यते परम् ॥१२-१७३-३॥
prajñayā prāpitārtho hi baliraiśvaryasaṅkṣaye। prahrādo namucirmaṅkistasyāḥ kiṃ vidyate param ॥12-173-3॥
[प्रज्ञया (prajñayā) - by wisdom; प्रापितार्थः (prāpitārthaḥ) - one who has attained the object; हि (hi) - indeed; बलिः (baliḥ) - Bali; ऐश्वर्यसङ्क्षये (aiśvaryasaṅkṣaye) - at the decline of prosperity; प्रह्रादः (prahrādaḥ) - Prahlada; नमुचिः (namuciḥ) - Namuci; मङ्किः (maṅkiḥ) - Manki; तस्याः (tasyāḥ) - of that (wisdom); किं (kiṃ) - what; विद्यते (vidyate) - exists; परम् (param) - higher;]
(By wisdom, one who has attained the object indeed—Bali at the decline of prosperity, Prahlada, Namuci, Manki—of that (wisdom), what higher exists?)
By wisdom, one attains the goal: Bali at the loss of his wealth, Prahlada, Namuci, and Manki—what is higher than that wisdom?
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रकाश्यपसंवादं तन्निबोध युधिष्ठिर ॥१२-१७३-४॥
atrāpy udāharantīmam itihāsaṃ purātanam। indra-kāśyapa-saṃvādaṃ tan nibodha yudhiṣṭhira ॥12-173-4॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; इन्द्र (indra) - Indra; काश्यप (kāśyapa) - Kāśyapa; संवादम् (saṃvādam) - dialogue; तत् (tat) - that; निबोध (nibodha) - understand; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Here also they cite this ancient history: the dialogue between Indra and Kāśyapa. That, understand, O Yudhiṣṭhira.)
Here too, an ancient story is cited: the conversation between Indra and Kāśyapa. Listen to that, O Yudhiṣṭhira.
वैश्यः कश्चिदृषिं तात काश्यपं संशितव्रतम्। रथेन पातयामास श्रीमान्दृप्तस्तपस्विनम् ॥१२-१७३-५॥
vaiśyaḥ kaścid ṛṣiṃ tāta kāśyapaṃ saṃśitavratam। rathena pātayāmāsa śrīmān dṛptaḥ tapasvinam ॥12-173-5॥
[वैश्यः (vaiśyaḥ) - merchant; कश्चित् (kaścit) - some; ऋषिं (ṛṣiṃ) - sage; तात (tāta) - O dear; काश्यपं (kāśyapam) - Kashyapa; संशितव्रतम् (saṃśitavratam) - firm in vows; रथेन (rathena) - with a chariot; पातयामास (pātayāmāsa) - caused to fall; श्रीमान् (śrīmān) - prosperous; दृप्तः (dṛptaḥ) - arrogant; तपस्विनम् (tapasvinam) - ascetic;]
(A certain merchant, O dear, caused the sage Kashyapa, who was firm in vows, to fall with a chariot—the prosperous, arrogant one (did this) to the ascetic.)
O dear, a certain prosperous and arrogant merchant struck down the ascetic sage Kashyapa, who was firm in his vows, with his chariot.
आर्तः स पतितः क्रुद्धस्त्यक्त्वात्मानमथाब्रवीत्। मरिष्याम्यधनस्येह जीवितार्थो न विद्यते ॥१२-१७३-६॥
ārtaḥ sa patitaḥ kruddhas tyaktvātmānam athābravīt। mariṣyāmy adhanasyēha jīvitārtho na vidyatē ॥12-173-6॥
[आर्तः (ārtaḥ) - afflicted; स (sa) - he; पतितः (patitaḥ) - fallen; क्रुद्धः (kruddhaḥ) - angry; त्यक्त्वा (tyaktvā) - having abandoned; आत्मानम् (ātmānam) - himself; अथ (atha) - then; अब्रवीत् (abravīt) - said; मरिष्यामि (mariṣyāmi) - I shall die; अधनस्य (adhanasya) - of the poor; इह (iha) - here; जीवितार्थः (jīvitārthaḥ) - purpose of living; न (na) - not; विद्यते (vidyate) - exists;]
(Afflicted, he, fallen, angry, having abandoned himself, then said: "I shall die; for the poor here, the purpose of living does not exist.")
Afflicted and fallen, in anger, he abandoned himself and then said: "I shall die; for one who is poor here, there is no purpose in living."
तथा मुमूर्षुमासीनमकूजन्तमचेतसम्। इन्द्रः सृगालरूपेण बभाषे क्रुद्धमानसम् ॥१२-१७३-७॥
tathā mumūrṣum āsīnam akūjantam acetasaṃ। indraḥ sṛgālarūpeṇa babhāṣe kruddhamānasam ॥12-173-7॥
[तथा (tathā) - thus; मुमूर्षुम् (mumūrṣum) - desiring to die; आसीनम् (āsīnam) - sitting; अकूजन्तम् (akūjantam) - not making a sound; अचेतसम् (acetasaṃ) - unconscious; इन्द्रः (indraḥ) - Indra; सृगालरूपेण (sṛgālarūpeṇa) - in the form of a jackal; बभाषे (babhāṣe) - spoke; क्रुद्धमानसम् (kruddhamānasam) - with an angry mind;]
(Thus, desiring to die, sitting, not making a sound, unconscious; Indra, in the form of a jackal, spoke to (him) with an angry mind.)
Thus, as he sat there, wishing for death, silent and unconscious, Indra, taking the form of a jackal, spoke to him with anger in his heart.
मनुष्ययोनिमिच्छन्ति सर्वभूतानि सर्वशः। मनुष्यत्वे च विप्रत्वं सर्व एवाभिनन्दति ॥१२-१७३-८॥
manuṣyayōnimicchanti sarvabhūtāni sarvaśaḥ। manuṣyatvē ca vipratvaṃ sarva evābhinandati ॥12-173-8॥
[मनुष्य (manuṣya) - human; योनिम् (yōnim) - womb; इच्छन्ति (icchanti) - desire; सर्व (sarva) - all; भूतानि (bhūtāni) - beings; सर्वशः (sarvaśaḥ) - in every way; मनुष्यत्वे (manuṣyatvē) - in humanity; च (ca) - and; विप्रत्वं (vipratvaṃ) - Brāhmaṇa-hood; सर्व (sarva) - all; एव (eva) - indeed; अभिनन्दति (abhinandati) - rejoice;]
(All beings in every way desire the human womb; and in humanity, all indeed rejoice in Brāhmaṇa-hood.)
All beings desire to be born as humans in every way; and among humans, everyone rejoices in being a Brāhmaṇa.
मनुष्यो ब्राह्मणश्चासि श्रोत्रियश्चासि काश्यप। सुदुर्लभमवाप्यैतददोषान्मर्तुमिच्छसि ॥१२-१७३-९॥
manuṣyo brāhmaṇaś cāsi śrotriyaś cāsi kāśyapa। sudurlabham avāpya etad adoṣān martum icchasi ॥12-173-9॥
[मनुष्यः (manuṣyaḥ) - human being; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; च (ca) - and; असि (asi) - you are; श्रोत्रियः (śrotriyaḥ) - versed in the Vedas; च (ca) - and; असि (asi) - you are; काश्यप (kāśyapa) - O Kāśyapa; सुदुर्लभम् (sudurlabham) - very difficult to obtain; अवाप्य (avāpya) - having obtained; एतत् (etat) - this; अदोषात् (adoṣāt) - without fault; मर्तुम् (martum) - to die; इच्छसि (icchasi) - you wish;]
(You are a human, a brāhmaṇa, and versed in the Vedas, O Kāśyapa. Having obtained this very rare (state) without fault, you wish to die.)
O Kāśyapa, you are a human, a brāhmaṇa, and a Vedic scholar. Having attained this rare and faultless state, do you wish to die?
सर्वे लाभाः साभिमाना इति सत्या बत श्रुतिः। सन्तोषणीयरूपोऽसि लोभाद्यदभिमन्यसे ॥१२-१७३-१०॥
sarve lābhāḥ sābhimānā iti satyā bata śrutiḥ। santoṣaṇīyarūpo'si lobhādyadabhimanyase ॥12-173-10॥
[सर्वे (sarve) - all; लाभाः (lābhāḥ) - gains; साभिमानाः (sābhimānāḥ) - with pride; इति (iti) - thus; सत्या (satyā) - true; बत (bata) - indeed; श्रुतिः (śrutiḥ) - statement; सन्तोषणीयरूपः (santoṣaṇīyarūpaḥ) - of the form to be satisfied; असि (asi) - you are; लोभात् (lobhāt) - from greed; यत् (yat) - that; अभिमन्यसे (abhimanyase) - you consider;]
(All gains are with pride—thus, indeed, is the true statement. You are of the form to be satisfied; from greed, that which you consider.)
It is truly said that all gains come with pride. You are content by nature, but whatever you desire comes from greed.
अहो सिद्धार्थता तेषां येषां सन्तीह पाणयः। पाणिमद्भ्यः स्पृहास्माकं यथा तव धनस्य वै ॥१२-१७३-११॥
aho siddhārthatā teṣāṃ yeṣāṃ santīha pāṇayaḥ। pāṇimadbhyaḥ spṛhāsmākaṃ yathā tava dhanasya vai ॥12-173-11॥
[अहो (aho) - indeed; सिद्धार्थता (siddhārthatā) - attainment of purpose; तेषां (teṣāṃ) - of those; येषां (yeṣāṃ) - of whom; सन्ति (santi) - are; इह (iha) - here; पाणयः (pāṇayaḥ) - hands; पाणिमद्भ्यः (pāṇimadbhyaḥ) - to those who have hands; स्पृहा (spṛhā) - desire; अस्माकं (asmākaṃ) - our; यथा (yathā) - just as; तव (tava) - your; धनस्य (dhanasya) - of wealth; वै (vai) - indeed;]
(Indeed, attainment of purpose is for those of whom there are hands here. For those who have hands, our desire is just as your desire for wealth, indeed.)
How fortunate are those who have hands! For those with hands, our longing is just like your longing for wealth.
न पाणिलाभादधिको लाभः कश्चन विद्यते। अपाणित्वाद्वयं ब्रह्मन्कण्टकान्नोद्धरामहे ॥१२-१७३-१२॥
na pāṇilābhād adhiko lābhaḥ kaścana vidyate। apāṇitvād vayaṃ brahman kaṇṭakān noddharāmahe ॥12-173-12॥
[न (na) - not; पाणि-लाभात् (pāṇi-lābhāt) - from the gain of hands; अधिकः (adhikaḥ) - greater; लाभः (lābhaḥ) - gain; कश्चन (kaścana) - any; विद्यते (vidyate) - exists; अपाणित्वात् (apāṇitvāt) - due to handlessness; वयम् (vayam) - we; ब्रह्मन् (brahman) - O Brahman; कण्टकान् (kaṇṭakān) - thorns; न (na) - not; उद्धरामहे (uddharāmahe) - we remove;]
(Not from the gain of hands is there any greater gain; due to handlessness, O Brahman, we do not remove thorns.)
There is no gain greater than the gain of hands; O Brahman, because we are without hands, we cannot remove the thorns.
अथ येषां पुनः पाणी देवदत्तौ दशाङ्गुली। उद्धरन्ति कृमीनङ्गाद्दशमानान्कषन्ति च ॥१२-१७३-१३॥
atha yeṣāṃ punaḥ pāṇī devadattau daśāṅgulī। uddharanti kṛmīnaṅgāddaśamānāṅkaṣanti ca ॥12-173-13॥
[अथ (atha) - now; येषाम् (yeṣām) - of whom; पुनः (punaḥ) - again; पाणी (pāṇī) - hands; देवदत्तौ (devadattau) - named Devadatta; दशाङ्गुली (daśāṅgulī) - ten fingers; उद्धरन्ति (uddharanti) - lift up; कृमीन् (kṛmīn) - worms; अङ्गात् (aṅgāt) - from the body; दशमानान् (daśamānān) - tenfold; कषन्ति (kaṣanti) - scrape; च (ca) - and;]
(Now, of whom again the hands named Devadatta (with) ten fingers lift up worms from the body, (and) scrape tenfold, and;)
Now, again, those whose hands called Devadatta, with ten fingers, lift worms from the body and scrape tenfold.
हिमवर्षातपानां च परित्राणानि कुर्वते। चेलमन्नं सुखं शय्यां निवातं चोपभुञ्जते ॥१२-१७३-१४॥
himavarṣātapānāṃ ca paritrāṇāni kurvate। celamannaṃ sukhaṃ śayyāṃ nivātaṃ copabhuñjate ॥12-173-14॥
[हिम (hima) - snow; वर्ष (varṣa) - rain; आतपानां (ātapānāṃ) - of heat; च (ca) - and; परित्राणानि (paritrāṇāni) - protections; कुर्वते (kurvate) - they make; चेलम् (celam) - cloth; अन्नं (annaṃ) - food; सुखं (sukhaṃ) - comfort; शय्यां (śayyāṃ) - bed; निवातं (nivātaṃ) - shelter from wind; च (ca) - and; उपभुञ्जते (upabhuñjate) - they enjoy;]
(They make protections against snow, rain, and heat. They enjoy cloth, food, comfort, a bed, and shelter from wind.)
They create protections against snow, rain, and heat, and enjoy clothing, food, comfort, a bed, and shelter from the wind.
अधिष्ठाय च गां लोके भुञ्जते वाहयन्ति च। उपायैर्बहुभिश्चैव वश्यानात्मनि कुर्वते ॥१२-१७३-१५॥
adhiṣṭhāya ca gāṃ loke bhuñjate vāhayanti ca| upāyair bahubhiś caiva vaśyān ātmani kurvate ||12-173-15||
[अधिष्ठाय (adhiṣṭhāya) - having established; (from अधि-√स्था) च (ca) - and; गां (gāṃ) - cow; (accusative singular of गौः) लोके (loke) - in the world; भुञ्जते (bhuñjate) - enjoy; (from √भुज्, third person plural, present) वाहयन्ति (vāhayanti) - cause to be driven; (from √वह्, causative, third person plural, present) च (ca) - and; उपायैः (upāyaiḥ) - by means; (instrumental plural of उपायः) बहुभिः (bahubhiḥ) - many; (instrumental plural of बहु) च (ca) - and; एव (eva) - indeed; वश्यान् (vaśyān) - those who are controlled; (accusative plural of वश्य) आत्मनि (ātmani) - in oneself; (locative singular of आत्मन्) कुर्वते (kurvate) - make; (from √कृ, third person plural, present);]
(Having established the cow in the world, they enjoy and cause (her) to be driven; indeed, by many means, they make those who are controlled (to be) in themselves.)
Having established the cow in the world, they enjoy her and have her driven; by many means, they make those under control subject to themselves.
ये खल्वजिह्वाः कृपणा अल्पप्राणा अपाणयः। सहन्ते तानि दुःखानि दिष्ट्या त्वं न तथा मुने ॥१२-१७३-१६॥
ye khalvajihvāḥ kṛpaṇā alpaprāṇā apāṇayaḥ। sahante tāni duḥkhāni diṣṭyā tvaṃ na tathā mune ॥12-173-16॥
[ये (ye) - who; (those who;) खलु (khalu) - indeed; (certainly;) अजिह्वाः (ajihvāḥ) - tongueless; (without tongue;) कृपणाः (kṛpaṇāḥ) - miserable; (wretched;) अल्पप्राणाः (alpaprāṇāḥ) - having little life; (short-lived;) अपाणयः (apāṇayaḥ) - without hands; (handless;) सहन्ते (sahante) - endure; (bear;) तानि (tāni) - those; (them;) दुःखानि (duḥkhāni) - sufferings; (pains;) दिष्ट्या (diṣṭyā) - by fortune; (luckily;) त्वम् (tvam) - you; (thou;) न (na) - not; (no;) तथा (tathā) - so; (in that way;) मुने (mune) - O sage; (O muni;]
(Those who indeed are tongueless, miserable, short-lived, and handless, endure those sufferings; by fortune, you do not (endure) so, O sage.)
Those who are truly tongueless, miserable, short-lived, and without hands endure such sufferings; by good fortune, you do not suffer in that way, O sage.
दिष्ट्या त्वं न सृगालो वै न कृमिर्न च मूषकः। न सर्पो न च मण्डूको न चान्यः पापयोनिजः ॥१२-१७३-१७॥
diṣṭyā tvaṃ na sṛgālo vai na kṛmirna ca mūṣakaḥ। na sarpo na ca maṇḍūko na cānyaḥ pāpayonijaḥ ॥12-173-17॥
[दिष्ट्या (diṣṭyā) - by fortune; त्वं (tvaṃ) - you; न (na) - not; सृगालः (sṛgālaḥ) - jackal; वै (vai) - indeed; न (na) - not; कृमिः (kṛmiḥ) - worm; न (na) - not; च (ca) - and; मूषकः (mūṣakaḥ) - mouse; न (na) - not; सर्पः (sarpaḥ) - serpent; न (na) - not; च (ca) - and; मण्डूकः (maṇḍūkaḥ) - frog; न (na) - not; च (ca) - and; अन्यः (anyaḥ) - other; पापयोनिजः (pāpayonijaḥ) - born of sinful womb;]
(By fortune, you are not a jackal indeed, not a worm, nor a mouse; not a serpent, nor a frog, nor any other born of sinful womb.)
Fortunately, you are not a jackal, nor a worm, nor a mouse; you are not a serpent, nor a frog, nor any other creature born from a sinful womb.
एतावतापि लाभेन तोष्टुमर्हसि काश्यप। किं पुनर्योऽसि सत्त्वानां सर्वेषां ब्राह्मणोत्तमः ॥१२-१७३-१८॥
etāvatāpi lābhena toṣṭum arhasi kāśyapa। kiṃ punar yo'si sattvānāṃ sarveṣāṃ brāhmaṇottamaḥ ॥12-173-18॥
[एतावतापि (etāvatāpi) - even with so much; लाभेन (lābhena) - by gain; तोष्टुम् (toṣṭum) - to be satisfied; अर्हसि (arhasi) - you ought; काश्यप (kāśyapa) - O Kāśyapa; किं (kiṃ) - what; पुनः (punaḥ) - again; यः (yaḥ) - who; असि (asi) - you are; सत्त्वानाम् (sattvānām) - of beings; सर्वेषाम् (sarveṣām) - of all; ब्राह्मणोत्तमः (brāhmaṇottamaḥ) - best among Brāhmaṇas;]
(Even with so much, by gain, you ought to be satisfied, O Kāśyapa. What then, who you are, of all beings, best among Brāhmaṇas?)
O Kāśyapa, you ought to be satisfied even with this much gain. What then, when you are the best among all Brāhmaṇas and all beings?
इमे मां कृमयोऽदन्ति तेषामुद्धरणाय मे। नास्ति शक्तिरपाणित्वात्पश्यावस्थामिमां मम ॥१२-१७३-१९॥
ime māṃ kṛmayo'danti teṣāmuddharaṇāya me। nāsti śaktirapāṇitvātpaśyāvasthāmimāṃ mama ॥12-173-19॥
[इमे (ime) - these; माम् (mām) - me; कृमयः (kṛmayaḥ) - worms; अदन्ति (adanti) - are eating; तेषाम् (teṣām) - of them; उद्धरणाय (uddharaṇāya) - for the uplifting; मे (me) - to me; नास्ति (nāsti) - there is not; शक्तिः (śaktiḥ) - power; अपाणित्वात् (apāṇitvāt) - due to lack of hands; पश्य (paśya) - see; अवस्थाम् (avasthām) - condition; इमाम् (imām) - this; मम (mama) - my;]
(These worms are eating me; for their uplifting, I have no power due to lack of hands; see this condition of mine.)
These worms are eating me; I have no power to save them because I have no hands; see my condition.
अकार्यमिति चैवेमं नात्मानं सन्त्यजाम्यहम्। नेतः पापीयसीं योनिं पतेयमपरामिति ॥१२-१७३-२०॥
akāryam iti ca eva imam na ātmānam santyajāmi aham। na itaḥ pāpīyasīm yonim pateyam aparām iti ॥12-173-20॥
[अकार्यम् (akāryam) - not-to-be-done; improper act; इति (iti) - thus; so; च (ca) - and; एव (eva) - indeed; certainly; इमम् (imam) - this; न (na) - not; आत्मानम् (ātmānam) - self; myself; सन्त्यजामि (santyajāmi) - abandon; give up; अहम् (aham) - I; न (na) - not; एतः (itaḥ) - from here; पापीयसीम् (pāpīyasīm) - more sinful; worse; योनिम् (yonim) - womb; birth; पतेयम् (pateyam) - I may fall; अपराम् (aparām) - another; different; इति (iti) - thus; so;]
(Not-to-be-done thus and indeed this not myself abandon I. Not from here more sinful womb I may fall another thus.)
I do not abandon myself thinking 'this is not to be done.' Nor would I fall from here into another, more sinful birth.
मध्ये वै पापयोनीनां सार्गाली यामहं गतः। पापीयस्यो बहुतरा इतोऽन्याः पापयोनयः ॥१२-१७३-२१॥
madhye vai pāpayōnīnāṃ sārgālī yāmahaṃ gataḥ। pāpīyasyō bahutarā itō'nyāḥ pāpayōnayaḥ ॥12-173-21॥
[मध्ये (madhye) - in the midst; वै (vai) - indeed; पापयोनीनां (pāpayōnīnāṃ) - of sinful wombs; सार्गाली (sārgālī) - of jackals; याम् (yām) - the night; अहम् (aham) - I; गतः (gataḥ) - gone; पापीयस्यः (pāpīyasyaḥ) - of more sinful; बहुतराः (bahutarāḥ) - many more; इतः (itaḥ) - than this; अन्याः (anyāḥ) - other; पापयोनयः (pāpayōnayaḥ) - sinful wombs;]
(In the midst indeed of sinful wombs, of jackals, the night I have gone; of more sinful, many more than this, other sinful wombs.)
I have entered the night among the sinful wombs of jackals; there are many other wombs, even more sinful than this.
जात्यैवैके सुखतराः सन्त्यन्ये भृशदुःखिताः। नैकान्तसुखमेवेह क्वचित्पश्यामि कस्यचित् ॥१२-१७३-२२॥
jātyaivaike sukha-tarāḥ santyanye bhṛśa-duḥkhitāḥ। naikānta-sukhameveha kvacit paśyāmi kasyacit ॥12-173-22॥
[जात्या (jātyā) - by birth; एव (eva) - indeed; एके (eke) - some; सुखतराः (sukha-tarāḥ) - more happy; सन्ति (santi) - are; अन्ये (anye) - others; भृशदुःखिताः (bhṛśa-duḥkhitāḥ) - very afflicted with sorrow; न (na) - not; एकान्तसुखम् (ekānta-sukham) - absolute happiness; एव (eva) - indeed; इह (iha) - here; क्वचित् (kvacit) - anywhere; पश्यामि (paśyāmi) - I see; कस्यचित् (kasyacit) - of anyone;]
(By birth indeed some are more happy, others are very afflicted with sorrow; I do not see absolute happiness indeed here anywhere for anyone.)
Some people are happier by birth, while others are greatly afflicted with sorrow; I do not see absolute happiness anywhere here for anyone.
मनुष्या ह्याढ्यतां प्राप्य राज्यमिच्छन्त्यनन्तरम्। राज्याद्देवत्वमिच्छन्ति देवत्वादिन्द्रतामपि ॥१२-१७३-२३॥
manuṣyā hy āḍhyatāṃ prāpya rājyam icchanti anantaram। rājyāt devatvam icchanti devatvāt indratām api ॥12-173-23॥
[मनुष्या (manuṣyāḥ) - humans; हि (hi) - indeed; आढ्यताम् (āḍhyatām) - wealth; प्राप्य (prāpya) - having obtained; राज्यम् (rājyam) - kingdom; इच्छन्ति (icchanti) - desire; अनन्तरम् (anantaram) - thereafter; राज्यात् (rājyāt) - from kingdom; देवत्वम् (devatvam) - divinity; इच्छन्ति (icchanti) - desire; देवत्वात् (devatvāt) - from divinity; इन्द्रताम् (indratām) - Indra-hood; अपि (api) - also;]
(Humans indeed, having obtained wealth, desire a kingdom thereafter; from the kingdom, they desire divinity; from divinity, they also desire Indra-hood.)
Humans, upon gaining wealth, next desire a kingdom; after attaining a kingdom, they wish for divinity; and from divinity, they even aspire to the status of Indra.
भवेस्त्वं यद्यपि त्वाढ्यो न राजा न च दैवतम्। देवत्वं प्राप्य चेन्द्रत्वं नैव तुष्येस्तथा सति ॥१२-१७३-२४॥
bhaves tvaṃ yady api tv āḍhyo na rājā na ca daivatam। devatvaṃ prāpya cendratvaṃ naiva tuṣyeṣ tathā sati ॥12-173-24॥
[भवेत् (bhavet) - may become; (from root 'bhū', to be) त्वम् (tvam) - you; यद्यपि (yady api) - although; त्व (tva) - you; आढ्यः (āḍhyaḥ) - wealthy; न (na) - not; राजा (rājā) - king; न (na) - not; च (ca) - and; दैवतम् (daivatam) - divinity; देवत्वं (devatvaṃ) - divinity; प्राप्य (prāpya) - having attained; च (ca) - and; इन्द्रत्वं (indratvaṃ) - Indra-hood; (state of being Indra) नैव (naiva) - not even; तुष्येत् (tuṣyet) - would be satisfied; तथा (tathā) - thus; सति (sati) - being so; (in that condition);]
(You may become, although you, wealthy, not king, not and divinity. Divinity having attained and Indra-hood, not even would be satisfied thus being so.)
Even if you become wealthy, though you are not a king nor a divinity, even after attaining divinity and the status of Indra, you would still not be satisfied in such a condition.
न तृप्तिः प्रियलाभेऽस्ति तृष्णा नाद्भिः प्रशाम्यति। सम्प्रज्वलति सा भूयः समिद्भिरिव पावकः ॥१२-१७३-२५॥
na tṛptiḥ priyalābhe'sti tṛṣṇā nādbhiḥ praśāmyati। samprajvalati sā bhūyaḥ samidbhiriva pāvakaḥ ॥12-173-25॥
[न (na) - not; तृप्तिः (tṛptiḥ) - satisfaction; प्रियलाभे (priyalābhe) - in the gain of what is dear; अस्ति (asti) - there is; तृष्णा (tṛṣṇā) - thirst; desire; न (na) - not; आद्भिः (ādbhiḥ) - by waters; प्रशाम्यति (praśāmyati) - is appeased; सम्प्रज्वलति (samprajvalati) - blazes up; सा (sā) - she; it; भूयः (bhūyaḥ) - again; more; समिद्भिः (samidbhiḥ) - by fuel-sticks; इव (iva) - like; as; पावकः (pāvakaḥ) - fire;]
(Not satisfaction in the gain of what is dear; desire is not appeased by waters; it blazes up again like fire by fuel-sticks.)
There is no satisfaction in gaining what is dear; desire is not quenched by water; it flares up again like fire with fuel-sticks.
अस्त्येव त्वयि शोको वै हर्षश्चास्ति तथा त्वयि। सुखदुःखे तथा चोभे तत्र का परिदेवना ॥१२-१७३-२६॥
astyeva tvayi śoko vai harṣaścāsti tathā tvayi। sukhaduḥkhe tathā cobhe tatra kā paridevanā॥12-173-26॥
[अस्ति (asti) - is; exists; एव (eva) - indeed; certainly; त्वयि (tvayi) - in you; शोकः (śokaḥ) - sorrow; वै (vai) - indeed; हर्षः (harṣaḥ) - joy; च (ca) - and; अस्ति (asti) - is; exists; तथा (tathā) - likewise; त्वयि (tvayi) - in you; सुखदुःखे (sukhaduḥkhe) - pleasure and pain; तथा (tathā) - likewise; च (ca) - and; उभे (ubhe) - both; तत्र (tatra) - there; का (kā) - what; which; परिदेवना (paridevanā) - lamentation; grieving;]
(Indeed, in you there is sorrow, indeed there is joy likewise in you; pleasure and pain, likewise both; there, what lamentation?)
Indeed, in you exist both sorrow and joy, as well as pleasure and pain; so what is the use of lamentation there?
परिच्छिद्यैव कामानां सर्वेषां चैव कर्मणाम्। मूलं रुन्धीन्द्रियग्रामं शकुन्तानिव पञ्जरे ॥१२-१७३-२७॥
paricchidyaiva kāmānāṃ sarveṣāṃ caiva karmaṇām। mūlaṃ rundhīndriyagrāmaṃ śakuntāniva pañjare ॥12-173-27॥
[परिच्छिद्य (paricchidya) - having cut off; (from pari-√chid, to cut off completely); एव (eva) - indeed; कामानाम् (kāmānām) - of desires; सर्वेषाम् (sarveṣām) - of all; च (ca) - and; एव (eva) - indeed; कर्मणाम् (karmaṇām) - of actions; मूलम् (mūlam) - the root; रुन्धि (rundhi) - restrain; (from √rudh, to obstruct, restrain); इन्द्रियग्रामम् (indriyagrāmam) - the group of senses; शकुन्तान् (śakuntān) - birds; इव (iva) - like; पञ्जरे (pañjare) - in a cage;]
(Having indeed cut off desires and also the root of all actions, restrain the group of senses like birds in a cage.)
Having cut off desires and the root of all actions, restrain the group of senses just as birds are confined in a cage.
न खल्वप्यरसज्ञस्य कामः क्वचन जायते। संस्पर्शाद्दर्शनाद्वापि श्रवणाद्वापि जायते ॥१२-१७३-२८॥
na khalv apy arasajñasya kāmaḥ kvacana jāyate। saṃsparśād darśanād vāpi śravaṇād vāpi jāyate ॥12-173-28॥
[न (na) - not; खलु (khalu) - indeed; अपि (api) - even; रसज्ञस्य (rasajñasya) - of one who knows rasa; कामः (kāmaḥ) - desire; क्वचन (kvacana) - anywhere; जायते (jāyate) - arises; संस्पर्शात् (saṃsparśāt) - from contact; दर्शनात् (darśanāt) - from seeing; वा (vā) - or; अपि (api) - even; श्रवणात् (śravaṇāt) - from hearing; वा (vā) - or; अपि (api) - even; जायते (jāyate) - arises;]
(Not indeed even for one who knows rasa does desire arise anywhere. From contact, from seeing, or even from hearing, or even (then) it arises.)
Desire does not arise anywhere, even for one who knows rasa. It arises from contact, from seeing, or even from hearing.
न त्वं स्मरसि वारुण्या लट्वाकानां च पक्षिणाम्। ताभ्यां चाभ्यधिको भक्ष्यो न कश्चिद्विद्यते क्वचित् ॥१२-१७३-२९॥
na tvaṃ smarasi vāruṇyā laṭvākānāṃ ca pakṣiṇām। tābhyāṃ cābhyadhiko bhakṣyo na kaścid vidyate kvacit॥12-173-29॥
[न (na) - not; त्वं (tvaṃ) - you; स्मरसि (smarasi) - remember; वारुण्या (vāruṇyā) - of Varuṇī (liquor); लट्वाकानां (laṭvākānāṃ) - of Laṭvāka birds; च (ca) - and; पक्षिणाम् (pakṣiṇām) - of birds; ताभ्यां (tābhyām) - than those two; च (ca) - and; अभ्यधिकः (abhyadhikaḥ) - superior; भक्ष्यः (bhakṣyaḥ) - edible; न (na) - not; कश्चित् (kaścit) - anyone; विद्यते (vidyate) - exists; क्वचित् (kvacit) - anywhere;]
(Not you remember of Varuṇī, of Laṭvāka birds and of birds; than those two and superior edible not anyone exists anywhere.)
You do not remember Varuṇī, the Laṭvāka birds, or the other birds; there is nothing more edible or superior to those two anywhere.
यानि चान्यानि दूरेषु भक्ष्यभोज्यानि काश्यप। येषामभुक्तपूर्वं ते तेषामस्मृतिरेव च ॥१२-१७३-३०॥
yāni cānyāni dūreṣu bhakṣyabhojyāni kāśyapa। yeṣāmabhuktapūrvaṃ te teṣāmasmṛtireva ca ॥12-173-30॥
[यानि (yāni) - which; (neuter plural) च (ca) - and; अन्यानि (anyāni) - other; (neuter plural) दूरेषु (dūreṣu) - in distant (places); भक्ष्यभोज्यानि (bhakṣyabhojyāni) - edibles and foods; (things to be eaten and enjoyed) काश्यप (kāśyapa) - O Kāśyapa; येषाम् (yeṣām) - of which; (plural, genitive) अभुक्तपूर्वं (abhuktapūrvaṃ) - not previously eaten; ते (te) - they; तेषाम् (teṣām) - of them; स्मृति (smṛti) - memory; एव (eva) - indeed; च (ca) - and;]
(Which and other (things) in distant (places), edibles and foods, O Kāśyapa, of which not previously eaten, they, of them, memory indeed and.)
O Kāśyapa, as for those other edibles and foods in distant places, which have not been previously eaten by them, for them, only the memory (remains).
अप्राशनमसंस्पर्शमसंदर्शनमेव च। पुरुषस्यैष नियमो मन्ये श्रेयो न संशयः ॥१२-१७३-३१॥
aprāśanam asaṃsparśam asaṃdarśanam eva ca। puruṣasya eṣa niyamaḥ manye śreyaḥ na saṃśayaḥ॥12-173-31॥
[अप्राशनम् (aprāśanam) - not eating; असंस्पर्शम् (asaṃsparśam) - not touching; असंदर्शनम् (asaṃdarśanam) - not seeing; एव (eva) - indeed; च (ca) - and; पुरुषस्य (puruṣasya) - of a man; एष (eṣa) - this; नियमः (niyamaḥ) - rule; मnye (manye) - I think; श्रेयो (śreyaḥ) - better; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(Not eating, not touching, not seeing indeed and; of a man this rule I think is better, not doubt.)
I believe that for a man, the rule of not eating, not touching, and not seeing is indeed best; there is no doubt about it.
पाणिमन्तो धनैर्युक्ता बलवन्तो न संशयः। मनुष्या मानुषैरेव दासत्वमुपपादिताः ॥१२-१७३-३२॥
pāṇimanto dhanair yuktā balavanto na saṃśayaḥ। manuṣyā mānuṣaireva dāsatvamupapāditāḥ ॥12-173-32॥
[पाणिमन्तः (pāṇimantaḥ) - having hands; धनैः (dhanair) - with wealth; युक्ताः (yuktāḥ) - endowed; बलवन्तः (balavantaḥ) - strong; न (na) - not; संशयः (saṃśayaḥ) - doubt; मनुष्याः (manuṣyāḥ) - humans; मानुषैः (mānuṣaiḥ) - by humans; एव (eva) - indeed; दासत्वम् (dāsatvam) - servitude; उपपादिताः (upapāditāḥ) - brought about;]
(Having hands, endowed with wealth, strong, not (is) doubt; humans indeed by humans servitude (is) brought about.)
There is no doubt that even those who have hands, are endowed with wealth, and are strong, humans are made into servants by other humans.
वधबन्धपरिक्लेशैः क्लिश्यन्ते च पुनः पुनः। ते खल्वपि रमन्ते च मोदन्ते च हसन्ति च ॥१२-१७३-३३॥
vadha-bandha-parikleśaiḥ kliśyante ca punaḥ punaḥ। te khalvapi ramante ca modante ca hasanti ca ॥12-173-33॥
[वध (vadha) - killing; बन्ध (bandha) - binding; परिक्लेशैः (parikleśaiḥ) - by severe afflictions; क्लिश्यन्ते (kliśyante) - are tormented; च (ca) - and; पुनः (punaḥ) - again; पुनः (punaḥ) - again; ते (te) - they; खलु (khalu) - indeed; अपि (api) - also; रमन्ते (ramante) - delight; च (ca) - and; मोदन्ते (modante) - rejoice; च (ca) - and; हसन्ति (hasanti) - laugh; च (ca) - and;]
(By the afflictions of killing and binding, they are tormented again and again; yet indeed, they also delight, rejoice, and laugh.)
Though they are repeatedly tormented by the sufferings of killing and binding, yet they still find pleasure, rejoice, and laugh.
अपरे बाहुबलिनः कृतविद्या मनस्विनः। जुगुप्सितां सुकृपणां पापां वृत्तिमुपासते ॥१२-१७३-३४॥
apare bāhubalinaḥ kṛtavidyā manasvinaḥ। jugupsitāṃ sukṛpaṇāṃ pāpāṃ vṛttimupāsate ॥12-173-34॥
[अपरे (apare) - others; बाहुबलिनः (bāhubalinaḥ) - strong-armed ones; कृतविद्या (kṛtavidyā) - accomplished in knowledge; मनस्विनः (manasvinaḥ) - high-minded ones; जुगुप्सितां (jugupsitām) - despicable; सुकृपणां (sukṛpaṇām) - very pitiable; पापां (pāpām) - sinful; वृत्तिम् (vṛttim) - conduct; उपासते (upāsate) - follow;]
(Others, strong-armed, accomplished in knowledge, high-minded, follow a despicable, very pitiable, sinful conduct.)
Some others, though strong, learned, and noble-minded, pursue a despicable, pitiable, and sinful way of life.
उत्सहन्ते च ते वृत्तिमन्यामप्युपसेवितुम्। स्वकर्मणा तु नियतं भवितव्यं तु तत्तथा ॥१२-१७३-३५॥
utsahante ca te vṛttim anyām api upasevitum। svakarmaṇā tu niyataṃ bhavitavyaṃ tu tat tathā ॥12-173-35॥
[उत्सहन्ते (utsahante) - they are able; they exert themselves; च (ca) - and; ते (te) - they; वृत्तिम् (vṛttim) - livelihood; conduct; अन्याम् (anyām) - other; another; अपि (api) - even; also; उपसेवितुम् (upasevitum) - to pursue; to follow; स्वकर्मणा (svakarmaṇā) - by one's own duty; by one's own action; तु (tu) - but; नियतं (niyataṃ) - fixed; prescribed; भवितव्यम् (bhavitavyam) - ought to be; must be; तु (tu) - but; तत् (tat) - that; तथा (tathā) - thus; in that way;]
(They are able and they exert themselves to pursue even another livelihood; but by one's own duty, what is fixed must be thus; that is so.)
They may be able to pursue another livelihood, but one must perform one's own prescribed duty; that is the proper way.
न पुल्कसो न चण्डाल आत्मानं त्यक्तुमिच्छति। असन्तुष्टः स्वया योन्या मायां पश्यस्व यादृशीम् ॥१२-१७३-३६॥
na pulkaso na caṇḍāla ātmānaṃ tyaktumicchati। asantuṣṭaḥ svayā yonyā māyāṃ paśyasva yādṛśīm ॥12-173-36॥
[न (na) - not; पुल्कसः (pulkasaḥ) - a Pulkasa (outcaste); न (na) - not; चण्डालः (caṇḍālaḥ) - a Caṇḍāla (outcaste); आत्मानम् (ātmānam) - self; त्यक्तुम् (tyaktum) - to abandon; इच्छति (icchati) - desires; असन्तुष्टः (asantuṣṭaḥ) - dissatisfied; स्वया (svayā) - with one's own; योन्या (yonyā) - source (womb, origin); मायाम् (māyām) - illusion; पश्यस्व (paśyasva) - see; यादृशीम् (yādṛśīm) - such as this;]
(Not a Pulkasa, not a Caṇḍāla desires to abandon the self. Dissatisfied with one's own source, see the illusion such as this.)
Even a Pulkasa or a Caṇḍāla does not wish to abandon himself. Dissatisfied with one's own origin, behold the illusion of such a condition.
दृष्ट्वा कुणीन्पक्षहतान्मनुष्यानामयाविनः। सुसम्पूर्णः स्वया योन्या लब्धलाभोऽसि काश्यप ॥१२-१७३-३७॥
dṛṣṭvā kuṇīn pakṣahatān manuṣyānām ayāvinah। susampūrṇaḥ svayā yonyā labdhalābho'si kāśyapa ॥12-173-37॥
[दृष्ट्वा (dṛṣṭvā) - having seen; कुणीन् (kuṇīn) - the deformed ones; पक्षहतान् (pakṣahatān) - those with broken wings; मनुष्यानाम् (manuṣyānām) - of men; अयाविनः (ayāvinah) - not moving; सुसम्पूर्णः (susampūrṇaḥ) - well filled; स्वया (svayā) - by your own; योन्या (yonyā) - origin; लब्धलाभः (labdhalābhaḥ) - having obtained gain; असि (asi) - you are; काश्यप (kāśyapa) - O Kāśyapa;]
(Having seen the deformed, those with broken wings, unmoving among men, well filled by your own origin, having obtained gain, you are, O Kāśyapa.)
O Kāśyapa, having seen the deformed and wing-broken, unmoving among men, you are now well fulfilled by your own origin and have attained your gain.
यदि ब्राह्मण देहस्ते निरातङ्को निरामयः। अङ्गानि च समग्राणि न च लोकेषु धिक्कृतः ॥१२-१७३-३८॥
yadi brāhmaṇa dehaste nirātaṅko nirāmayaḥ। aṅgāni ca samagrāṇi na ca lokeṣu dhikkṛtaḥ ॥12-173-38॥
[यदि (yadi) - if; ब्राह्मण (brāhmaṇa) - brāhmaṇa; देहः (dehaḥ) - body; ते (te) - your; निरातङ्कः (nirātaṅkaḥ) - free from affliction; निरामयः (nirāmayaḥ) - free from disease; अङ्गानि (aṅgāni) - limbs; च (ca) - and; समग्राणि (samagrāṇi) - complete; न (na) - not; च (ca) - and; लोकेषु (lokeṣu) - in the worlds; धिक्कृतः (dhikkṛtaḥ) - condemned;]
(If, O brāhmaṇa, your body is free from affliction, free from disease, and your limbs are complete, and you are not condemned in the worlds.)
If, O brāhmaṇa, your body is healthy, your limbs are whole, and you are not condemned by people in the world.
न केनचित्प्रवादेन सत्येनैवापहारिणा। धर्मायोत्तिष्ठ विप्रर्षे नात्मानं त्यक्तुमर्हसि ॥१२-१७३-३९॥
na kenacit pravādena satyenaiva apahāriṇā। dharmāya uttisṭha viprarṣe na ātmānam tyaktum arhasi ॥12-173-39॥
[न (na) - not; केनचित् (kenacit) - by anyone; प्रवादेन (pravādena) - by rumor; सत्येनैव (satyena eva) - by truth only; अपहारिणा (apahāriṇā) - by the thief; धर्माय (dharmāya) - for dharma; उत्तिष्ठ (uttiṣṭha) - arise; विप्रर्षे (viprarṣe) - O best of Brāhmaṇas; न (na) - not; आत्मानम् (ātmānam) - yourself; त्यक्तुम् (tyaktum) - to abandon; अर्हसि (arhasi) - you ought; ॥१२-१७३-३९॥ (॥12-173-39॥) -;]
(Not by anyone's rumor, nor even by truth, nor by the thief; for dharma, arise, O best of Brāhmaṇas, you ought not to abandon yourself.)
Do not abandon yourself for any rumor, even if it is true, or because of a thief; arise for the sake of dharma, O best of Brāhmaṇas.
यदि ब्रह्मञ्शृणोष्येतच्छ्रद्दधासि च मे वचः। वेदोक्तस्य च धर्मस्य फलं मुख्यमवाप्स्यसि ॥१२-१७३-४०॥
yadi brahmañ śṛṇoṣy etac chraddadhāsi ca me vacaḥ। vedoktāsya ca dharmasya phalaṃ mukhyam avāpsyasi ॥12-173-40॥
[यदि (yadi) - if; ब्रह्मन् (brahman) - O Brāhmaṇa; शृणोषि (śṛṇoṣi) - you listen; एतत् (etat) - this; श्रद्दधासि (śraddadhāsi) - you have faith; च (ca) - and; मे (me) - my; वचः (vacaḥ) - words; वेदोक्तस्य (vedoktasya) - prescribed in the Veda; च (ca) - and; धर्मस्य (dharmasya) - of dharma; फलं (phalaṃ) - fruit; मुख्यम् (mukhyam) - principal; अवाप्स्यसि (avāpsyasi) - you will obtain;]
(If, O Brāhmaṇa, you listen to this and have faith in my words, you will obtain the principal fruit of the dharma prescribed in the Veda.)
If, O Brāhmaṇa, you listen to this and have faith in my words, you will attain the chief fruit of the dharma as prescribed in the Veda.
स्वाध्यायमग्निसंस्कारमप्रमत्तोऽनुपालय। सत्यं दमं च दानं च स्पर्धिष्ठा मा च केनचित् ॥१२-१७३-४१॥
svādhyāyam agni-saṃskāram apramatto'nupālaya। satyaṃ damaṃ ca dānaṃ ca spardhiṣṭhā mā ca kenacit ॥12-173-41॥
[स्वाध्यायम् (svādhyāyam) - self-study; अग्निसंस्कारम् (agni-saṃskāram) - fire-ritual; अप्रमत्तः (apramattaḥ) - not-negligent; अनुपालय (anupālaya) - observe; सत्यं (satyaṃ) - truth; दमं (damaṃ) - self-restraint; च (ca) - and; दानं (dānaṃ) - charity; च (ca) - and; स्पर्धिष्ठाः (spardhiṣṭhāḥ) - be-competitive; मा (mā) - not; च (ca) - and; केनचित् (kenacit) - with anyone;]
(Self-study, fire-ritual, not-negligent, observe. Truth, self-restraint and charity and be-competitive, not and with anyone.)
Be vigilant in observing self-study and fire-rituals. Practice truth, self-restraint, and charity, and do not compete with anyone.
ये केचन स्वध्ययनाः प्राप्ता यजनयाजनम्। कथं ते जातु शोचेयुर्ध्यायेयुर्वाप्यशोभनम् ॥१२-१७३-४२॥
ye kecana svādhyayanāḥ prāptā yajanayājanam। kathaṃ te jātu śoceyur dhyāyeyur vā apyaśobhanam ॥12-173-42॥
[ये (ye) - whoever; केचन (kecana) - any; स्वध्ययनाः (svādhyayanāḥ) - self-study practitioners; प्राप्ताः (prāptāḥ) - attained; यजनयाजनम् (yajanayājanam) - sacrifice and officiating; कथम् (katham) - how; ते (te) - they; जातु (jātu) - ever; शोचेयुः (śoceyuḥ) - would grieve; ध्यायेयुः (dhyāyeyuḥ) - would meditate; वा (vā) - or; अपि (api) - even; अशोभनम् (aśobhanam) - unworthy;]
(Whoever any self-study practitioners attained sacrifice and officiating, how they ever would grieve, would meditate or even unworthy.)
How could those who have attained self-study and the performance and officiating of sacrifices ever grieve or even contemplate anything unworthy?
इच्छन्तस्ते विहाराय सुखं महदवाप्नुयुः। उत जाताः सुनक्षत्रे सुतीर्थाः सुमुहूर्तजाः ॥१२-१७३-४३॥
icchantas te vihārāya sukhaṃ mahad avāpnuyuḥ। uta jātāḥ sunakṣatre sutīrthāḥ sumuhūrtajāḥ ॥12-173-43॥
[इच्छन्तः (icchantaḥ) - desiring; ते (te) - they; विहाराय (vihārāya) - for enjoyment; सुखम् (sukham) - happiness; महत् (mahat) - great; अवाप्नुयुः (avāpnuyuḥ) - may obtain; उत (uta) - and; जाताः (jātāḥ) - born; सुनक्षत्रे (sunakṣatre) - under auspicious star; सुतीर्थाः (sutīrthāḥ) - of good pilgrimage; सुमुहूर्तजाः (sumuhūrtajāḥ) - born at an auspicious moment;]
(Desiring, they for enjoyment may obtain great happiness. And (those) born under an auspicious star, of good pilgrimage, born at an auspicious moment.)
May they, desiring enjoyment, obtain great happiness. And may those born under an auspicious star, at a good pilgrimage, and at an auspicious moment, be blessed.
नक्षत्रेष्वासुरेष्वन्ये दुस्तीर्था दुर्मुहूर्तजाः। सम्पतन्त्यासुरीं योनिं यज्ञप्रसववर्जिताम् ॥१२-१७३-४४॥
nakṣatreṣv āsureṣv anye dustīrthā durmuhūrtajāḥ| sampatanty āsurīṃ yoniṃ yajñaprasavavarjitām ॥12-173-44॥
[नक्षत्रेषु (nakṣatreṣu) - in the stars; आसुरेषु (āsureṣu) - in the demonic (times); अन्ये (anye) - others; दुस्तीर्थाः (dustīrthāḥ) - of evil fords (times); दुर्मुहूर्तजाः (durmuhūrtajāḥ) - born of inauspicious moments; सम्पतन्ति (sampatanti) - fall; आसुरीं (āsurīṃ) - demonic; योनिम् (yonim) - womb; यज्ञप्रसववर्जिताम् (yajñaprasavavarjitām) - devoid of sacrificial origin;]
(In the stars, in the demonic (times), others of evil fords (times), born of inauspicious moments, fall into a demonic womb, devoid of sacrificial origin.)
Others, born in evil fords and inauspicious times among the stars and demons, fall into a demonic womb, bereft of sacrificial origin.
अहमासं पण्डितको हैतुको वेदनिन्दकः। आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम् ॥१२-१७३-४५॥
aham āsaṃ paṇḍitako haituko vedanindakāḥ। ānvīkṣikīṃ tarkavidyām anurakto nirarthikām ॥12-173-45॥
[अहम् (aham) - I; आसं (āsaṃ) - was; पण्डितकः (paṇḍitakaḥ) - a scholar; हैतुकः (haitukaḥ) - logician; वेदनिन्दकः (vedanindakāḥ) - critic of the Vedas; आन्वीक्षिकीम् (ānvīkṣikīm) - philosophy; तर्कविद्याम् (tarkavidyām) - science of logic; अनुरक्तः (anuraktaḥ) - attached; निरर्थिकाम् (nirarthikām) - useless;]
(I was a scholar, a logician, a critic of the Vedas; attached to philosophy, the science of logic, (which is) useless.)
I was a scholar and logician, a critic of the Vedas, devoted to philosophy and logic, which are ultimately useless.
हेतुवादान्प्रवदिता वक्ता संसत्सु हेतुमत्। आक्रोष्टा चाभिवक्ता च ब्रह्मयज्ञेषु वै द्विजान् ॥१२-१७३-४६॥
hetuvādān pravaditā vaktā saṃsatsu hetumat। ākroṣṭā cābhivaktā ca brahmayajñeṣu vai dvijān ॥12-173-46॥
[हेतुवादान् (hetuvādān) - those who speak reasoning; प्रवदिता (pravaditā) - one who declares; वक्ता (vaktā) - speaker; संसत्सु (saṃsatsu) - in assemblies; हेतुमत् (hetumat) - with reason; आक्रोष्टा (ākroṣṭā) - one who rebukes; च (ca) - and; अभिवक्ता (abhivaktā) - one who speaks out; च (ca) - and; ब्रह्मयज्ञेषु (brahmayajñeṣu) - in the Brahma-yajñas; वै (vai) - indeed; द्विजान् (dvijān) - the twice-born;]
(One who declares those who speak reasoning, a speaker with reason in assemblies, one who rebukes and one who speaks out, indeed, the twice-born in the Brahma-yajñas.)
He who declares those who speak with reasoning, who is a speaker with reason in assemblies, who rebukes and speaks out, is indeed the twice-born in the Brahma-yajñas.
नास्तिकः सर्वशङ्की च मूर्खः पण्डितमानिकः। तस्येयं फलनिर्वृत्तिः सृगालत्वं मम द्विज ॥१२-१७३-४७॥
nāstikaḥ sarvaśaṅkī ca mūrkhaḥ paṇḍitamānikaḥ। tasyeyaṃ phalanirvṛttiḥ sṛgālatvaṃ mama dvija ॥12-173-47॥
[नास्तिकः (nāstikaḥ) - atheist; सर्वशङ्की (sarvaśaṅkī) - one who doubts everything; च (ca) - and; मूर्खः (mūrkhaḥ) - fool; पण्डितमानिकः (paṇḍitamānikaḥ) - one who pretends to be a scholar; तस्य (tasya) - his; इयम् (iyam) - this; फलनिर्वृत्तिः (phalanirvṛttiḥ) - result; सृगालत्वं (sṛgālatvam) - state of being a jackal; मम (mama) - my; द्विज (dvija) - O twice-born;]
(atheist; one who doubts everything; and; fool; one who pretends to be a scholar; his; this; result; state of being a jackal; my; O twice-born;)
O twice-born, the atheist, the one who doubts everything, the fool, and the one who pretends to be a scholar—this is his result: becoming a jackal, O my dear.
अपि जातु तथा तत्स्यादहोरात्रशतैरपि। यदहं मानुषीं योनिं सृगालः प्राप्नुयां पुनः ॥१२-१७३-४८॥
api jātu tathā tat syād ahorātraśatair api। yad ahaṃ mānuṣīṃ yoniṃ sṛgālaḥ prāpnuyāṃ punaḥ ॥12-173-48॥
[अपि (api) - even; जातु (jātu) - at any time; तथा (tathā) - thus; तत् (tat) - that; स्यात् (syāt) - might be; अहोरात्रशतैः (ahorātraśataiḥ) - by hundreds of days and nights; अपि (api) - even; यत् (yat) - that; अहम् (aham) - I; मानुषीम् (mānuṣīm) - human; योनिम् (yonim) - womb; सृगालः (sṛgālaḥ) - jackal; प्राप्नुयाम् (prāpnuyām) - might obtain; पुनः (punaḥ) - again;]
(Even if thus that might be, even by hundreds of days and nights, that I, a jackal, might obtain a human womb again.)
Even if it takes hundreds of days and nights, may it be so, that I, a jackal, might again obtain a human birth.
सन्तुष्टश्चाप्रमत्तश्च यज्ञदानतपोरतिः। ज्ञेयज्ञाता भवेयं वै वर्ज्यवर्जयिता तथा ॥१२-१७३-४९॥
santuṣṭaś cāpramattaś ca yajñadānataporatiḥ। jñeyajñātā bhaveyaṃ vai varjyavarjayitā tathā ॥12-173-49॥
[सन्तुष्टः (santuṣṭaḥ) - contented; च (ca) - and; अप्रमत्तः (apramattaḥ) - vigilant; च (ca) - and; यज्ञदानतपः (yajña-dāna-tapaḥ) - sacrifice-giving-austerity; रतिः (ratiḥ) - delighting; ज्ञेय (jñeya) - to be known; ज्ञाता (jñātā) - knower; भवेयम् (bhaveyam) - may I become; वै (vai) - indeed; वर्ज्य (varjya) - to be avoided; वर्जयिता (varjayitā) - one who avoids; तथा (tathā) - likewise;]
(Contented and vigilant and delighting in sacrifice, giving, and austerity; to be known, a knower may I become indeed, likewise one who avoids what is to be avoided.)
May I be content, vigilant, and devoted to sacrifice, charity, and austerity; may I be both the knower and the known, and may I always avoid what is to be avoided.
ततः स मुनिरुत्थाय काश्यपस्तमुवाच ह। अहो बतासि कुशलो बुद्धिमानिति विस्मितः ॥१२-१७३-५०॥
tataḥ sa munirutthāya kāśyapastamuvāca ha। aho batāsi kuśalo buddhimāniti vismitaḥ ॥12-173-50॥
[ततः (tataḥ) - then; स (sa) - he; मुनिः (muniḥ) - sage; उत्थाय (utthāya) - having risen; काश्यपः (kāśyapaḥ) - Kāśyapa; तम् (tam) - to him; उवाच (uvāca) - said; ह (ha) - indeed; अहो (aho) - oh; बत (bata) - indeed; असि (asi) - you are; कुशलः (kuśalaḥ) - skilled; बुद्धिमान् (buddhimān) - intelligent; इति (iti) - thus; विस्मितः (vismitaḥ) - astonished;]
(Then he, the sage, having risen, Kāśyapa indeed said to him: "Oh, indeed, you are skilled, intelligent"—thus (he said), astonished.)
Then the sage Kāśyapa rose and, astonished, said to him: "Oh! Indeed, you are skilled and intelligent."
समवैक्षत तं विप्रो ज्ञानदीर्घेण चक्षुषा। ददर्श चैनं देवानामिन्द्रं देवं शचीपतिम् ॥१२-१७३-५१॥
samavaikṣata taṃ vipro jñānadīrghēṇa cakṣuṣā। dadarśa cainaṃ dēvānāmindraṃ dēvaṃ śacīpatim ॥12-173-51॥
[समवैक्षत (samavaikṣata) - completely observed; तं (taṃ) - him; विप्रः (vipraḥ) - sage; ज्ञानदीर्घेण (jñānadīrghēṇa) - with the long (far-reaching) knowledge; चक्षुषा (cakṣuṣā) - with the eye; ददर्श (dadarśa) - saw; च (ca) - and; एनम् (enam) - him; देवानाम् (devānām) - of the gods; इन्द्रम् (indram) - Indra; देवम् (devam) - god; शचीपतिम् (śacīpatim) - husband of Śacī;]
(The sage completely observed him with the eye of far-reaching knowledge. He saw him, Indra, the god, the husband of Śacī, among the gods.)
The sage, with his far-reaching knowledge, observed and recognized him as Indra, the lord of the gods and husband of Śacī.
ततः सम्पूजयामास काश्यपो हरिवाहनम्। अनुज्ञातश्च तेनाथ प्रविवेश स्वमाश्रमम् ॥१२-१७३-५२॥
tataḥ sampūjayāmāsa kāśyapo harivāhanam। anujñātaś ca tenātha praviveśa svam āśramam ॥12-173-52॥
[ततः (tataḥ) - then; सम्पूजयामास (sampūjayāmāsa) - worshipped; काश्यपः (kāśyapaḥ) - Kashyapa; हरिवाहनम् (harivāhanam) - Hari-vāhana (the one whose vehicle is Hari, i.e., Garuḍa or Vishnu); अनुज्ञातः (anujñātaḥ) - having been permitted; च (ca) - and; तेन (tena) - by him; अथ (atha) - then; प्रविवेश (praviveśa) - entered; स्वम् (svam) - his own; आश्रमम् (āśramam) - hermitage;]
(Then Kashyapa worshipped Hari-vāhana. And having been permitted by him, then he entered his own hermitage.)
Then Kashyapa worshipped Hari-vāhana. After receiving permission from him, he entered his own hermitage.
