12.251
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.
इमे वै मानवाः सर्वे धर्मं प्रति विशङ्किताः। कोऽयं धर्मः कुतो धर्मस्तन्मे ब्रूहि पितामह ॥१२-२५१-१॥
ime vai mānavāḥ sarve dharmaṃ prati viśaṅkitāḥ। ko'yaṃ dharmaḥ kuto dharmas tan me brūhi pitāmaha ॥12-251-1॥
[इमे (ime) - these; वै (vai) - indeed; मानवाः (mānavāḥ) - humans; सर्वे (sarve) - all; धर्मं (dharmaṃ) - dharma; प्रति (prati) - towards; विशङ्किताः (viśaṅkitāḥ) - doubting; कः (kaḥ) - who; अयम् (ayam) - this; धर्मः (dharmaḥ) - dharma; कुतः (kutaḥ) - from where; धर्मः (dharmaḥ) - dharma; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(These indeed all humans towards dharma are doubting. Who is this dharma, from where is dharma? That tell me, O grandsire.)
All these humans are indeed doubtful about dharma. What is this dharma, from where does it arise? Tell me that, O grandsire.
धर्मो न्वयमिहार्थः किममुत्रार्थोऽपि वा भवेत्। उभयार्थोऽपि वा धर्मस्तन्मे ब्रूहि पितामह ॥१२-२५१-२॥
dharmo nvayam ihārthaḥ kim amutrārtho'pi vā bhavet। ubhayārtho'pi vā dharmas tan me brūhi pitāmaha ॥12-251-2॥
[धर्मः (dharmaḥ) - righteousness; नु (nu) - indeed; अयम् (ayam) - this; इह (iha) - here; अर्थः (arthaḥ) - purpose; किम् (kim) - what; अमुत्र (amutra) - there (in the other world); अर्थः (arthaḥ) - purpose; अपि (api) - also; वा (vā) - or; भवेत् (bhavet) - may be; उभयार्थः (ubhayārthaḥ) - having both purposes; अपि (api) - also; वा (vā) - or; धर्मः (dharmaḥ) - righteousness; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(Righteousness indeed, is this purpose here? Or is it the purpose there (in the other world)? Or is righteousness for both purposes? That, tell me, O grandsire.)
O grandsire, tell me: Is righteousness meant for this world, or for the other world, or for both?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
सदाचारः स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम्। चतुर्थमर्थमित्याहुः कवयो धर्मलक्षणम् ॥१२-२५१-३॥
sadācāraḥ smṛtir vedās trividhaṃ dharmalakṣaṇam। caturtham artham ity āhuḥ kavayo dharmalakṣaṇam ॥12-251-3॥
[सदाचारः (sadācāraḥ) - good conduct; स्मृतिः (smṛtiḥ) - Smṛti (traditional texts); वेदाः (vedāḥ) - Vedas; त्रिविधं (trividham) - threefold; धर्मलक्षणम् (dharmalakṣaṇam) - characteristic of dharma; चतुर्थम् (caturtham) - the fourth; अर्थम् (artham) - purpose; इति (iti) - thus; आहुः (āhuḥ) - they say; कवयः (kavayaḥ) - poets; धर्मलक्षणम् (dharmalakṣaṇam) - characteristic of dharma;]
(Good conduct, Smṛti, and the Vedas are the threefold characteristic of dharma. The poets say the fourth is purpose as the characteristic of dharma.)
Good conduct, Smṛti, and the Vedas are the threefold marks of dharma; poets say that the fourth mark of dharma is purpose.
अपि ह्युक्तानि कर्माणि व्यवस्यन्त्युत्तरावरे। लोकयात्रार्थमेवेह धर्मस्य नियमः कृतः ॥ उभयत्र सुखोदर्क इह चैव परत्र च ॥१२-२५१-४॥
api hyuktāni karmāṇi vyavasyantyuttarāvare। lokayātrārthameveha dharmasya niyamaḥ kṛtaḥ ॥ ubhayatra sukhodarka iha caiva paratra ca ॥12-251-4॥
[अपि (api) - indeed; हि (hi) - for; उक्तानि (uktāni) - spoken; कर्माणि (karmāṇi) - actions; व्यवस्यन्ति (vyavasyanti) - determine; उत्तरावरे (uttarāvare) - higher and lower; लोकयात्रार्थम् (lokayātrārtham) - for the purpose of worldly conduct; एव (eva) - only; इह (iha) - here; धर्मस्य (dharmasya) - of dharma; नियमः (niyamaḥ) - regulation; कृतः (kṛtaḥ) - has been made; उभयत्र (ubhayatra) - in both places; सुखोदर्कः (sukhodarkaḥ) - having happiness as result; इह (iha) - here; च (ca) - and; एव (eva) - indeed; परत्र (paratra) - in the next world; च (ca) - and;]
(Indeed, the actions spoken of are determined as higher and lower; only for the purpose of worldly conduct here has the regulation of dharma been made. In both places, here and in the next world, happiness is the result.)
Indeed, actions that have been prescribed are classified as higher and lower; the regulation of dharma has been established here solely for the purpose of worldly conduct. In both this world and the next, happiness is the outcome.
अलब्ध्वा निपुणं धर्मं पापः पापे प्रसज्जति। न च पापकृतः पापान्मुच्यन्ते केचिदापदि ॥१२-२५१-५॥
alabdhvā nipuṇaṃ dharmaṃ pāpaḥ pāpe prasajjati। na ca pāpakṛtaḥ pāpān mucyante kecid āpadi॥12-251-5॥
[अलब्ध्वा (alabdhvā) - not having obtained; निपुणम् (nipuṇam) - subtle; धर्मम् (dharmaṃ) - dharma; पापः (pāpaḥ) - the wicked; पापे (pāpe) - in sin; प्रसज्जति (prasajjati) - becomes attached; न (na) - not; च (ca) - and; पापकृतः (pāpakṛtaḥ) - evil-doers; पापात् (pāpāt) - from sin; मुच्यन्ते (mucyante) - are freed; केचित् (kecit) - some; आपदि (āpadi) - in calamity;]
(Not having obtained subtle dharma, the wicked becomes attached to sin. And evil-doers are not freed from sin, some in calamity.)
Failing to grasp subtle dharma, the wicked become attached to sin; and among evil-doers, some are not freed from sin even in calamity.
अपापवादी भवति यदा भवति धर्मवित्। धर्मस्य निष्ठा स्वाचारस्तमेवाश्रित्य भोत्स्यसे ॥१२-२५१-६॥
apāpavādī bhavati yadā bhavati dharmavit। dharmasya niṣṭhā svācāras tamevāśritya bhotsyase ॥12-251-6॥
[अपापवादी (apāpavādī) - one who does not speak evil; भवति (bhavati) - becomes; यदा (yadā) - when; भवति (bhavati) - becomes; धर्मवित् (dharmavit) - knower of dharma; धर्मस्य (dharmasya) - of dharma; निष्ठा (niṣṭhā) - steadfastness; स्वाचारः (svācāraḥ) - one's own conduct; तम् (tam) - him; एव (eva) - only; आश्रित्य (āśritya) - having resorted to; भोत्स्यसे (bhotsyase) - you will enjoy;]
(One who does not speak evil becomes, when becomes a knower of dharma. Steadfastness in dharma is one's own conduct; having resorted to him only, you will enjoy.)
When one becomes a knower of dharma and does not speak evil, steadfastness in dharma is one's own conduct; by resorting to that alone, you will attain happiness.
यदाधर्मसमाविष्टो धनं गृह्णाति तस्करः। रमते निर्हरन्स्तेनः परवित्तमराजके ॥१२-२५१-७॥
yadādharmasamāviṣṭo dhanaṃ gṛhṇāti taskaraḥ। ramate nirharan stenaḥ paravittamarājake ॥12-251-7॥
[यदा (yadā) - when; अधर्म (adharma) - unrighteousness; समाविष्टः (samāviṣṭaḥ) - entered; धनं (dhanaṃ) - wealth; गृह्णाति (gṛhṇāti) - takes; तस्करः (taskaraḥ) - thief; रमते (ramate) - delights; निर्हरन् (nirharan) - carrying away; स्तेनः (stenaḥ) - robber; परवित्तम् (paravittam) - another's wealth; अराजके (arājake) - in the absence of a ruler;]
(When a thief, entered by unrighteousness, takes wealth, the robber delights, carrying away another's wealth in the absence of a ruler.)
When unrighteousness prevails, a thief takes wealth; the robber enjoys carrying away another's property when there is no ruler.
यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति। तदा तेषां स्पृहयते ये वै तुष्टाः स्वकैर्धनैः ॥१२-२५१-८॥
yadāsya taddharantyanye tadā rājānamicchati। tadā teṣāṃ spṛhayate ye vai tuṣṭāḥ svakairdhanaiḥ ॥12-251-8॥
[यदा (yadā) - when; अस्य (asya) - of him; तत् (tat) - that; हरन्ति (haranti) - take away; अन्ये (anye) - others; तदा (tadā) - then; राजानम् (rājānam) - the king; इच्छति (icchati) - desires; तदा (tadā) - then; तेषाम् (teṣām) - of them; स्पृहयते (spṛhayate) - longs for; ये (ye) - who; वै (vai) - indeed; तुष्टाः (tuṣṭāḥ) - satisfied; स्वकैः (svakaiḥ) - with their own; धनैः (dhanaiḥ) - wealth;]
(When others take away that (wealth) of him, then he desires the king. Then he longs for those who indeed are satisfied with their own wealth.)
When others take away a person's wealth, he seeks the king's help. Then he desires the company of those who are truly content with their own wealth.
अभीतः शुचिरभ्येति राजद्वारमशङ्कितः। न हि दुश्चरितं किञ्चिदन्तरात्मनि पश्यति ॥१२-२५१-९॥
abhītaḥ śucir abhyeti rājadvāram aśaṅkitaḥ। na hi duścaritaṃ kiñcid antar-ātmani paśyati ॥12-251-9॥
[अभीतः (abhītaḥ) - fearless; शुचिः (śuciḥ) - pure; अभ्येति (abhyeti) - approaches; राजद्वारम् (rājadvāram) - king's gate; अशङ्कितः (aśaṅkitaḥ) - without suspicion; न (na) - not; हि (hi) - indeed; दुश्चरितम् (duścaritam) - evil deed; किञ्चित् (kiñcit) - anything; अन्तरात्मनि (antar-ātmani) - in the inner self; पश्यति (paśyati) - sees;]
(Fearless, pure, he approaches the king's gate without suspicion; for he does not see any evil deed in his inner self.)
A person who is fearless and pure approaches the king's gate without any suspicion, for he perceives no evil within himself.
सत्यस्य वचनं साधु न सत्याद्विद्यते परम्। सत्येन विधृतं सर्वं सर्वं सत्ये प्रतिष्ठितम् ॥१२-२५१-१०॥
satyasya vacanaṃ sādhu na satyād vidyate param। satyena vidhṛtaṃ sarvaṃ sarvaṃ satye pratiṣṭhitam ॥12-251-10॥
[सत्यस्य (satyasya) - of truth; वचनं (vacanam) - speech; साधु (sādhu) - good; न (na) - not; सत्यात् (satyāt) - than truth; विध्यते (vidyate) - exists; परम् (param) - higher; सत्येन (satyena) - by truth; विधृतं (vidhṛtam) - supported; सर्वं (sarvam) - all; सर्वं (sarvam) - all; सत्ये (satye) - in truth; प्रतिष्ठितम् (pratiṣṭhitam) - established;]
(The speech of truth is good; nothing exists higher than truth. All is supported by truth; all is established in truth.)
Speaking the truth is virtuous; there is nothing greater than truth. Everything is upheld by truth; everything is founded upon truth.
अपि पापकृतो रौद्राः सत्यं कृत्वा पृथक्पृथक्। अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रयाः ॥ ते चेन्मिथोऽधृतिं कुर्युर्विनश्येयुरसंशयम् ॥१२-२५१-११॥
api pāpakṛto raudrāḥ satyaṃ kṛtvā pṛthakpṛthak। adrohamavisaṃvādaṃ pravartante tadāśrayāḥ ॥ te cenmitho'dhṛtiṃ kuryurvinaśyeyurasaṃśayam ॥12-251-11॥
[अपि (api) - indeed; पापकृतः (pāpakṛtaḥ) - evil-doers; रौद्राः (raudrāḥ) - fierce ones; सत्यं (satyaṃ) - truth; कृत्वा (kṛtvā) - having done; पृथक् पृथक् (pṛthak pṛthak) - separately; अद्रोहम् (adroham) - non-injury; अविसंवादम् (avisaṃvādam) - non-deceit; प्रवर्तन्ते (pravartante) - engage; तदाश्रयाः (tadāśrayāḥ) - those who resort to that; ते (te) - they; चेत् (cet) - if; मिथः (mithaḥ) - mutually; अधृतिम् (adhṛtim) - lack of firmness; कुर्युः (kuryuḥ) - should do; विनश्येयुः (vinaśyeyuḥ) - would perish; असंशयम् (asaṃśayam) - without doubt;]
(Indeed, even evil-doers, fierce ones, having done truth separately, engage in non-injury and non-deceit, those who resort to that. If they should act with mutual lack of firmness, they would perish without doubt.)
Even those who are evil-doers and fierce, if they adhere to truth individually, they engage in non-injury and non-deceit; those who follow this. If they act with mutual lack of firmness, they would certainly perish.
न हर्तव्यं परधनमिति धर्मः सनातनः। मन्यन्ते बलवन्तस्तं दुर्बलैः सम्प्रवर्तितम् ॥ यदा नियतिदौर्बल्यमथैषामेव रोचते ॥१२-२५१-१२॥
na hartavyaṃ paradhanam iti dharmaḥ sanātanaḥ। manyante balavantaḥ taṃ durbalaiḥ sampravartitam॥ yadā niyatidaurbalyam atha eṣām eva rocate॥12-251-12॥
[न (na) - not; हर्तव्यम् (hartavyam) - to be taken away; परधनम् (paradhanam) - another's wealth; इति (iti) - thus; धर्मः (dharmaḥ) - duty; law; सनातनः (sanātanaḥ) - eternal; मन्यन्ते (manyante) - they consider; बलवन्तः (balavantaḥ) - the strong; तम् (tam) - that; दुर्बलैः (durbalaiḥ) - by the weak; सम्प्रवर्तितम् (sampravartitam) - instituted; यदा (yadā) - when; नियतिदौर्बल्यम् (niyatidaurbalyam) - the weakness of fate; अथ (atha) - then; एषाम् (eṣām) - of these; एव (eva) - indeed; रोचते (rocate) - pleases;]
(Not to be taken away is another's wealth—thus (is) the eternal law; the strong consider that to have been instituted by the weak. When the weakness of fate (arises), then indeed it pleases these (strong).)
"Not to take another's wealth" is said to be the eternal law; but the strong believe this rule was established by the weak. When fate brings weakness, then even the strong find it agreeable.
न ह्यत्यन्तं बलयुता भवन्ति सुखिनोऽपि वा। तस्मादनार्जवे बुद्धिर्न कार्या ते कथञ्चन ॥१२-२५१-१३॥
na hy atyantaṃ balayutā bhavanti sukhino'pi vā। tasmād anārjave buddhir na kāryā te kathaṃcana ॥12-251-13॥
[न (na) - not; हि (hi) - indeed; अत्यन्तम् (atyantam) - absolutely; बलयुताः (balayutāḥ) - endowed with strength; भवन्ति (bhavanti) - become; सुखिनः (sukhinaḥ) - happy ones; अपि (api) - even; वा (vā) - or; तस्मात् (tasmāt) - therefore; अनार्जवे (anārjave) - in crookedness; बुद्धिः (buddhiḥ) - intellect; न (na) - not; कार्या (kāryā) - should be made; ते (te) - your; कथञ्चन (kathaṃcana) - in any way;]
(Not indeed absolutely endowed with strength become even the happy ones or. Therefore in crookedness intellect not should be made your in any way.)
Even those who are absolutely happy are not always endowed with strength. Therefore, you should never let your intellect become crooked in any way.
असाधुभ्योऽस्य न भयं न चोरेभ्यो न राजतः। न किञ्चित्कस्यचित्कुर्वन्निर्भयः शुचिरावसेत् ॥१२-२५१-१४॥
asādhubhyo'sya na bhayaṃ na corebhyo na rājataḥ। na kiñcit kasyacit kurvan nirbhayaḥ śucir āvaset ॥12-251-14॥
[असाधुभ्यः (asādhubhyaḥ) - from the wicked; अस्य (asya) - of him; न (na) - not; भयम् (bhayam) - fear; न (na) - not; चोरेभ्यः (corebhyaḥ) - from thieves; न (na) - not; राजतः (rājataḥ) - from the king; न (na) - not; किञ्चित् (kiñcit) - anything; कस्यचित् (kasyacit) - of anyone; कुर्वन् (kurvan) - doing; निर्भयः (nirbhayaḥ) - fearless; शुचिः (śuciḥ) - pure; आवसेत् (āvaset) - should dwell;]
(From the wicked, of him, not fear, not from thieves, not from the king; not anything of anyone doing, fearless, pure, should dwell.)
He who does not do anything belonging to anyone, should live fearlessly and purely, having no fear from the wicked, thieves, or the king.
सर्वतः शङ्कते स्तेनो मृगो ग्राममिवेयिवान्। बहुधाचरितं पापमन्यत्रैवानुपश्यति ॥१२-२५१-१५॥
sarvataḥ śaṅkate steno mṛgo grāmamiveyivān। bahudhācaritaṃ pāpamanyatraivānupaśyati ॥12-251-15॥
[सर्वतः (sarvataḥ) - from all sides; शङ्कते (śaṅkate) - suspects; स्तेनः (stenaḥ) - the thief; मृगः (mṛgaḥ) - the deer; ग्रामम् (grāmam) - village; इव (iva) - like; इयिवान् (iyivān) - having gone; बहुधा (bahudhā) - in many ways; चरितम् (caritam) - done; पापम् (pāpam) - sin; अन्यत्र (anyatra) - elsewhere; एव (eva) - indeed; अनुपश्यति (anupaśyati) - sees;]
(From all sides suspects the thief, like a deer having gone to the village; the sin done in many ways he sees indeed elsewhere.)
A thief, like a deer that has entered a village, suspects danger from all sides; he sees the many sins he has committed as being elsewhere.
मुदितः शुचिरभ्येति सर्वतो निर्भयः सदा। न हि दुश्चरितं किञ्चिदात्मनोऽन्येषु पश्यति ॥१२-२५१-१६॥
muditaḥ śucir abhyeti sarvato nirbhayaḥ sadā। na hi duścaritaṃ kiñcid ātmano'nyeṣu paśyati ॥12-251-16॥
[मुदितः (muditaḥ) - glad; joyful; शुचिः (śuciḥ) - pure; clean; अभ्येति (abhyeti) - approaches; comes near; सर्वतः (sarvataḥ) - from all sides; everywhere; निर्भयः (nirbhayaḥ) - fearless; सदा (sadā) - always; न (na) - not; हि (hi) - indeed; surely; दुश्चरितम् (duścaritam) - bad conduct; evil deed; किञ्चित् (kiñcit) - anything; something; आत्मनः (ātmanaḥ) - of oneself; of his own self; अन्येषु (anyeṣu) - in others; पश्यति (paśyati) - sees; observes;]
(Glad, pure, approaches everywhere always fearless; indeed, he does not see any bad conduct of his own in others.)
The one who is glad, pure, approaches all fearlessly at all times; indeed, he never sees any fault of his own in others.
दातव्यमित्ययं धर्म उक्तो भूतहिते रतैः। तं मन्यन्ते धनयुताः कृपणैः सम्प्रवर्तितम् ॥१२-२५१-१७॥
dātavyam ity ayaṃ dharma ukto bhūtahite rataiḥ। taṃ manyante dhanayutāḥ kṛpaṇaiḥ sampravartitam ॥12-251-17॥
[दातव्यम् (dātavyam) - to be given; (that which) should be given; इति (iti) - thus; so; अयम् (ayam) - this; धर्मः (dharmaḥ) - duty; righteousness; उक्तः (uktaḥ) - is said; is declared; भूतहिते (bhūtahite) - in the welfare of beings; रतैः (rataiḥ) - by those engaged; by those devoted; तं (taṃ) - that; मन्यन्ते (manyante) - they consider; they think; धनयुताः (dhanayutāḥ) - the wealthy; those possessing wealth; कृपणैः (kṛpaṇaiḥ) - by the miserly; by the wretched; सम्प्रवर्तितम् (sampravartitam) - set in motion; instituted;]
(To be given—thus this dharma is declared by those devoted to the welfare of beings. That, the wealthy consider as instituted by the miserly.)
The principle of 'it must be given' is declared as dharma by those devoted to the welfare of all beings. But the wealthy consider this as a practice established by the miserly.
यदा नियतिकार्पण्यमथैषामेव रोचते। न ह्यत्यन्तं धनवन्तो भवन्ति सुखिनोऽपि वा ॥१२-२५१-१८॥
yadā niyatikārpaṇyam athaiṣām eva rocate। na hy atyantaṃ dhanavanto bhavanti sukhino'pi vā ॥12-251-18॥
[यदा (yadā) - when; नियतिकार्पण्यम् (niyatikārpaṇyam) - the misery caused by fate; अथ (atha) - then; एषाम् (eṣām) - of these; एव (eva) - indeed; रोचते (rocate) - pleases; न (na) - not; हि (hi) - indeed; अत्यन्तम् (atyantam) - absolutely; धनवन्तः (dhanavantaḥ) - the wealthy; भवन्ति (bhavanti) - become; सुखिनः (sukhinaḥ) - the happy; अपि (api) - even; वा (vā) - or;]
(When the misery caused by fate pleases these indeed, then not indeed do the wealthy or even the happy absolutely become.)
When these people are pleased with the misery caused by fate, then neither the wealthy nor even the happy absolutely become so.
यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः। न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः ॥१२-२५१-१९॥
yad anyair vihitaṃ necched ātmanaḥ karma pūruṣaḥ। na tat pareṣu kurvīta jānann apriyam ātmanaḥ॥12-251-19॥
[यत् (yat) - which; अन्यैः (anyaiḥ) - by others; विहितं (vihitam) - enjoined; न (na) - not; इच्छेत् (icchet) - should desire; आत्मनः (ātmanaḥ) - for oneself; कर्म (karma) - action; पूरुषः (pūruṣaḥ) - a person; न (na) - not; तत् (tat) - that; परेषु (pareṣu) - for others; कुर्वीत (kurvīta) - should do; जानन् (jānan) - knowing; अप्रियं (apriyam) - unpleasant; आत्मनः (ātmanaḥ) - for oneself;]
(Which by others enjoined not should desire for oneself action a person; not that for others should do, knowing unpleasant for oneself.)
A person should not desire for himself the action enjoined by others; nor should he do that for others, knowing it to be unpleasant for himself.
योऽन्यस्य स्यादुपपतिः स कं किं वक्तुमर्हति। यदन्यस्तस्य तत्कुर्यान्न मृष्येदिति मे मतिः ॥१२-२५१-२०॥
yo'nyaṣya syādupapatiḥ sa kaṃ kiṃ vaktumarhati। yadanyastasya tatkuryānna mṛṣyediti me matiḥ ॥12-251-20॥
[यः (yaḥ) - who; अन्यस्य (anyasya) - of another; स्यात् (syāt) - would be; उपपतिः (upapatiḥ) - paramour; सः (saḥ) - he; कं (kaṃ) - whom; किं (kiṃ) - what; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - deserves; यत् (yat) - which; अन्यः (anyaḥ) - another; तस्य (tasya) - of him; तत् (tat) - that; कुर्यात् (kuryāt) - should do; न (na) - not; मृष्येत् (mṛṣyet) - should tolerate; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Who would be the paramour of another, he—whom, what deserves to speak? Which another of him that should do, not should tolerate—thus my opinion.)
He who is the paramour of another, what right does he have to speak to anyone? Whatever another does to him, he should not tolerate it—this is my opinion.
जीवितुं यः स्वयं चेच्छेत्कथं सोऽन्यं प्रघातयेत्। यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत् ॥१२-२५१-२१॥
jīvituṃ yaḥ svayaṃ cecchhet kathaṃ so'nyaṃ praghātayet। yadyadātmana icchet tat parasyāpi cintayet ॥12-251-21॥
[जीवितुम् (jīvituṃ) - to live; यः (yaḥ) - who; स्वयम् (svayam) - oneself; च (ca) - and; इच्छेत् (icchet) - should desire; कथम् (katham) - how; सः (saḥ) - he; अन्यम् (anyam) - another; प्रघातयेत् (praghātayet) - should kill; यत् यत् (yat yat) - whatever; आत्मनः (ātmanaḥ) - for oneself; इच्छेत् (icchet) - should desire; तत् (tat) - that; परस्य (parasya) - for another; अपि (api) - also; चिन्तयेत् (cintayet) - should consider;]
(Who should desire to live himself, how could he kill another? Whatever one should desire for oneself, that also he should consider for another.)
If one wishes to live himself, how could he kill another? Whatever one desires for himself, he should also consider for others.
अतिरिक्तैः संविभजेद्भोगैरन्यानकिञ्चनान्। एतस्मात्कारणाद्धात्रा कुसीदं सम्प्रवर्तितम् ॥१२-२५१-२२॥
atiriktais saṃvibhajed bhogair anyān akiñcanān। etasmāt kāraṇād dhātrā kusīdaṃ sampravartitam ॥12-251-22॥
[अतिरिक्तैः (atiriktais) - with surplus; संविभजेत् (saṃvibhajet) - should distribute; भोगैः (bhogaiḥ) - enjoyments; अन्यान् (anyān) - others; अकिञ्चनान् (akiñcanān) - destitute; एतस्मात् (etasmāt) - for this; कारणात् (kāraṇāt) - reason; धात्रा (dhātrā) - by the Creator; कुसीदम् (kusīdam) - usury; सम्प्रवर्तितम् (sampravartitam) - has been instituted;]
(With surplus enjoyments, one should distribute to other destitute ones. For this reason, usury has been instituted by the Creator.)
One should share surplus enjoyments with others who have nothing. For this reason, the Creator instituted the practice of usury.
यस्मिंस्तु देवाः समये सन्तिष्ठेरंस्तथा भवेत्। अथ चेल्लाभसमये स्थितिर्धर्मेऽपि शोभना ॥१२-२५१-२३॥
yasmiṃstu devāḥ samaye santiṣṭheraṃstathā bhavet। atha cellābhasamaye sthitirdharme'pi śobhanā ॥12-251-23॥
[यस्मिन् (yasmin) - in which; (locative singular of 'yat') तु (tu) - but; (emphatic particle) देवाः (devāḥ) - gods; (nominative plural of 'deva') समये (samaye) - at the time; (locative singular of 'samaya') सन्तिष्ठेरन् (santiṣṭheran) - would remain; (3rd person plural optative of 'sthā' with prefix 'sam') तथा (tathā) - in that way; thus; भवेत् (bhavet) - would be; (3rd person singular optative of 'bhū') अथ (atha) - then; now; चेत् (cet) - if; लाभसमये (lābhasamaye) - at the time of gain; (locative singular compound: 'lābha' + 'samaya') स्थिति (sthiti) - state; condition; (nominative singular of 'sthiti') धर्मे (dharme) - in dharma; (locative singular of 'dharma') अपि (api) - also; even; शोभना (śobhanā) - auspicious; beautiful; (nominative singular feminine of 'śobhana');]
(But in which time the gods would remain, so it would be. Then, if at the time of gain, the state in dharma also is auspicious.)
But at whatever time the gods remain, so it should be. Then, if at the time of gain, the state in dharma is also auspicious.
सर्वं प्रियाभ्युपगतं धर्ममाहुर्मनीषिणः। पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिष्ठिर ॥१२-२५१-२४॥
sarvaṃ priyābhyupagataṃ dharmam āhur manīṣiṇaḥ। paśyaitaṃ lakṣaṇoddeśaṃ dharmādharme yudhiṣṭhira ॥12-251-24॥
[सर्वं (sarvam) - all; everything; प्रिय (priya) - dear; beloved; अभ्युपगतं (abhyupagatam) - accepted; agreed upon; धर्मम् (dharmam) - dharma; righteousness; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; sages; पश्य (paśya) - see; behold; एतं (etaṃ) - this; लक्षण (lakṣaṇa) - characteristic; mark; उद्देशं (uddeśam) - indication; description; धर्माधर्मे (dharmādharme) - dharma and adharma; righteousness and unrighteousness; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; १२-२५१-२४ (12-251-24) - 12-251-24;]
(All that is accepted as dear, the wise say is dharma. See this indication of the characteristics of dharma and adharma, O Yudhishthira.)
The wise declare that whatever is accepted as dear is called dharma. O Yudhishthira, observe this description of the characteristics of dharma and adharma.
लोकसङ्ग्रहसंयुक्तं विधात्रा विहितं पुरा। सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम् ॥१२-२५१-२५॥
lokasaṅgrahasaṃyuktaṃ vidhātrā vihitaṃ purā। sūkṣmadharmārthaniyataṃ satāṃ caritamuttamam ॥12-251-25॥
[लोक (loka) - world; सङ्ग्रह (saṅgraha) - collection; maintenance; संयुक्तं (saṃyuktaṃ) - joined; endowed; विधात्रा (vidhātrā) - by the Creator; विहितं (vihitaṃ) - established; ordained; पुरा (purā) - formerly; सूक्ष्म (sūkṣma) - subtle; minute; धर्म (dharma) - righteousness; law; अर्थ (artha) - purpose; meaning; नियतं (niyataṃ) - regulated; fixed; सतां (satāṃ) - of the good; of the virtuous; चरितम् (caritam) - conduct; behavior; उत्तमम् (uttamam) - supreme; highest;]
(That which is endowed with the maintenance of the world, established by the Creator formerly, regulated by the subtle law and purpose, is the supreme conduct of the virtuous.)
The supreme conduct of the virtuous, which is regulated by subtle principles of righteousness and purpose, was established long ago by the Creator for the maintenance of the world.
धर्मलक्षणमाख्यातमेतत्ते कुरुसत्तम। तस्मादनार्जवे बुद्धिर्न कार्या ते कथञ्चन ॥१२-२५१-२६॥
dharmalakṣaṇam ākhyātam etat te kurusattama। tasmād anārjave buddhiḥ na kāryā te kathañcana॥12-251-26॥
[धर्मलक्षणम् (dharmalakṣaṇam) - dharma-characteristic; आख्यातम् (ākhyātam) - has been declared; एतत् (etat) - this; ते (te) - to you; कुरुसत्तम (kurusattama) - O best of Kurus; तस्मात् (tasmāt) - therefore; अनार्जवे (anārjave) - in crookedness; बुद्धिः (buddhiḥ) - intellect; न (na) - not; कार्या (kāryā) - should be made; ते (te) - by you; कथञ्चन (kathañcana) - in any way;]
(The characteristic of dharma has been declared, this to you, O best of Kurus. Therefore, in crookedness, intellect should not be made by you in any way.)
O best of Kurus, this characteristic of dharma has been declared to you. Therefore, you should never let your mind act with crookedness in any way.
