12.254
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तः स तदा तेन तुलाधारेण धीमता। प्रोवाच वचनं धीमाञ्जाजलिर्जपतां वरः ॥१२-२५४-१॥
ityuktaḥ sa tadā tena tulādhāreṇa dhīmatā। provāca vacanaṃ dhīmāñjājalirjapatāṃ varaḥ ॥12-254-1॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been addressed; सः (saḥ) - he; तदा (tadā) - then; तेन (tena) - by him; तुलाधारेण (tulādhāreṇa) - by Tulādhāra; धीमता (dhīmatā) - by the wise; प्रोवाच (provāca) - spoke; वचनम् (vacanam) - word; धीमाञ् (dhīmān) - the wise one; जाजलिः (jājaliḥ) - Jājali; जपताम् (japatām) - of those who recite; वरः (varaḥ) - the best;]
(Thus having been addressed, he then by Tulādhāra, the wise, spoke a word—the wise one Jājali, the best of those who recite.)
Thus, when he was addressed by the wise Tulādhāra, the wise Jājali, best among those who recite, spoke these words.
विक्रीणानः सर्वरसान्सर्वगन्धांश्च वाणिज। वनस्पतीनोषधीश्च तेषां मूलफलानि च ॥१२-२५४-२॥
vikrīṇānaḥ sarvarasān sarvagandhāṁś ca vāṇija। vanaspatīṁ oṣadhīś ca teṣāṁ mūlaphalāni ca ॥12-254-2॥
[विक्रीणानः (vikrīṇānaḥ) - selling; (those who) sell; सर्व (sarva) - all; रसान् (rasān) - juices; essences; सर्व (sarva) - all; गन्धान् (gandhān) - fragrances; च (ca) - and; वाणिज (vāṇija) - merchants; वनस्पतीन् (vanaspatīn) - trees; (forest) plants; ओषधीः (oṣadhīḥ) - herbs; medicinal plants; च (ca) - and; तेषाम् (teṣām) - their; मूल (mūla) - roots; फलानि (phalāni) - fruits; च (ca) - and;]
(Selling all juices, all fragrances, merchants, trees, herbs, and their roots and fruits.)
Merchants who sell all kinds of juices, fragrances, trees, herbs, and their roots and fruits.
अध्यगा नैष्ठिकीं बुद्धिं कुतस्त्वामिदमागतम्। एतदाचक्ष्व मे सर्वं निखिलेन महामते ॥१२-२५४-३॥
adhyagā naiṣṭhikīṃ buddhiṃ kutastvāmidamāgatam। etadācakṣva me sarvaṃ nikhilena mahāmate ॥12-254-3॥
[अध्यगा (adhyagā) - you have attained; (from adhi-√gam, to attain) नैष्ठिकीं (naiṣṭhikīṃ) - pertaining to steadfastness; final; बुद्धिं (buddhiṃ) - understanding; intellect; कुतः (kutaḥ) - from where; how; त्वाम् (tvām) - you; इदम् (idam) - this; आगतम् (āgatam) - has come; has arisen; एतत् (etat) - this; आचक्ष्व (ācakṣva) - tell; speak; मे (me) - to me; सर्वं (sarvaṃ) - all; everything; निखिलेन (nikhilena) - completely; entirely; महामते (mahāmate) - O great-minded one;]
(You have attained the steadfast understanding; from where has this come to you? Tell me all this completely, O great-minded one.)
O great-minded one, how did you come to possess this steadfast understanding? Please tell me everything about this in full.
एवमुक्तस्तुलाधारो ब्राह्मणेन यशस्विना। उवाच धर्मसूक्ष्माणि वैश्यो धर्मार्थतत्त्ववित् ॥ जाजलिं कष्टतपसं ज्ञानतृप्तस्तदा नृप ॥१२-२५४-४॥
evam-uktas tulādhāro brāhmaṇena yaśasvinā। uvāca dharmasūkṣmāṇi vaiśyo dharmārthatattvavit ॥ jājaliṃ kaṣṭatapasaṃ jñānatṛptas tadā nṛpa ॥12-254-4॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - addressed; तुलाधारः (tulādhāraḥ) - Tuladhara (proper name); ब्राह्मणेन (brāhmaṇena) - by the Brāhmaṇa; यशस्विना (yaśasvinā) - illustrious; उवाच (uvāca) - said; धर्मसूक्ष्माणि (dharmasūkṣmāṇi) - the subtleties of dharma; वैश्यः (vaiśyaḥ) - the Vaiśya; धर्मार्थतत्त्ववित् (dharmārthatattvavit) - knower of the essence of dharma and artha; जाजलिम् (jājalim) - Jājali (proper name); कष्टतपसम् (kaṣṭatapasam) - one with severe austerities; ज्ञानतृप्तः (jñānatṛptaḥ) - satisfied with knowledge; तदा (tadā) - then; नृप (nṛpa) - O king;]
(Thus addressed, Tuladhara by the illustrious Brāhmaṇa, the Vaiśya, knower of the essence of dharma and artha, spoke the subtleties of dharma. To Jājali, one with severe austerities, satisfied with knowledge, then, O king.)
O king, thus addressed by the illustrious Brāhmaṇa, Tuladhara, the Vaiśya who knew the essence of dharma and artha, spoke of the subtleties of dharma to Jājali, who was engaged in severe austerities and satisfied with knowledge.
वेदाहं जाजले धर्मं सरहस्यं सनातनम्। सर्वभूतहितं मैत्रं पुराणं यं जना विदुः ॥१२-२५४-५॥
vedāhaṃ jājale dharmaṃ sarahasyaṃ sanātanam। sarvabhūtahitaṃ maitraṃ purāṇaṃ yaṃ janā viduḥ ॥12-254-5॥
[वेद (veda) - I know; अहम् (aham) - I; जाजले (jājale) - by Jājali; धर्मम् (dharmaṃ) - dharma; सरहस्यं (sarahasyaṃ) - with secret; सनातनम् (sanātanam) - eternal; सर्वभूतहितम् (sarvabhūtahitam) - welfare of all beings; मैत्रम् (maitram) - friendly; पुराणम् (purāṇam) - ancient; यं (yaṃ) - which; जनाः (janāḥ) - people; विदुः (viduḥ) - know;]
(I know, I, by Jājali, dharma with secret, eternal, welfare of all beings, friendly, ancient, which people know.)
I, Jājali, know the eternal dharma with its secrets, which is ancient, friendly, and for the welfare of all beings, and which people know.
अद्रोहेणैव भूतानामल्पद्रोहेण वा पुनः। या वृत्तिः स परो धर्मस्तेन जीवामि जाजले ॥१२-२५४-६॥
adroheṇaiva bhūtānāmalpadroheṇa vā punaḥ। yā vṛttiḥ sa paro dharmastena jīvāmi jājale ॥12-254-6॥
[अद्रोहेण (adroheṇa) - by non-injury; by absence of hostility; एव (eva) - indeed; only; भूतानाम् (bhūtānām) - of beings; अल्पद्रोहेण (alpadroheṇa) - by little injury; by slight hostility; वा (vā) - or; पुनः (punaḥ) - again; या (yā) - which; वृत्तिः (vṛttiḥ) - conduct; way of life; सः (saḥ) - that; परः (paraḥ) - supreme; highest; धर्मः (dharmaḥ) - dharma; righteousness; तेन (tena) - by that; जीवामि (jīvāmi) - I live; जाजले (jājale) - O Jājali;]
(By non-injury indeed to beings, or by little injury again, that conduct is the supreme dharma; by that I live, O Jājali.)
O Jājali, I live by that supreme dharma which consists in non-injury to beings, or at least by causing as little harm as possible.
परिच्छिन्नैः काष्ठतृणैर्मयेदं शरणं कृतम्। अलक्तं पद्मकं तुङ्गं गन्धांश्चोच्चावचांस्तथा ॥१२-२५४-७॥
paricchinnaiḥ kāṣṭhatṛṇair mayedaṃ śaraṇaṃ kṛtam। alaktaṃ padmakaṃ tuṅgaṃ gandhāṃś coccāvacāṃs tathā ॥12-254-7॥
[परिच्छिन्नैः (paricchinnaiḥ) - by separated; by divided; by limited; काष्ठतृणैः (kāṣṭhatṛṇaiḥ) - with wood and grass; मया (mayā) - by me; इदं (idaṃ) - this; शरणं (śaraṇam) - shelter; कृतम् (kṛtam) - made; अलक्तं (alaktaṃ) - unpainted; not colored; पद्मकम् (padmakam) - padmaka wood; तुङ्गम् (tuṅgam) - high; tall; गन्धान् (gandhān) - fragrant substances; च (ca) - and; उच्चावचान् (uccāvacān) - of various kinds; high and low; तथा (tathā) - thus; in this way;]
(By separated wood and grass, this shelter was made by me. Unpainted padmaka wood, high, and fragrant substances of various kinds thus.)
I have made this shelter with separated pieces of wood and grass. It is unpainted, made of padmaka wood, tall, and contains fragrant substances of various kinds.
रसांश्च तांस्तान्विप्रर्षे मद्यवर्जानहं बहून्। क्रीत्वा वै प्रतिविक्रीणे परहस्तादमायया ॥१२-२५४-८॥
rasāṃś ca tāṃs tān viprarṣe madyavarjān ahaṃ bahūn। krītvā vai prativikrīṇe parahastād amāyayā ॥12-254-8॥
[रसान् (rasān) - essences; (liquids; च (ca) - and; ताम् (tām) - those; तान् (tān) - those; विप्रर्षे (viprarṣe) - O best of Brāhmaṇas; मद्यवर्जान् (madyavarjān) - excluding intoxicants; अहम् (aham) - I; बहून् (bahūn) - many; क्रीत्वा (krītvā) - having bought; वै (vai) - indeed; प्रतिविक्रीणे (prativikrīṇe) - I barter; परहस्तात् (parahastāt) - from another's hand; अमायया (amāyayā) - without deceit;]
(Essences and those, O best of Brāhmaṇas, excluding intoxicants, I, many, having bought, indeed, I barter from another's hand, without deceit.)
O best of Brāhmaṇas, I buy and barter many kinds of essences, excluding intoxicants, from others, and do so without deceit.
सर्वेषां यः सुहृन्नित्यं सर्वेषां च हिते रतः। कर्मणा मनसा वाचा स धर्मं वेद जाजले ॥१२-२५४-९॥
sarveṣāṃ yaḥ suhṛnnityaṃ sarveṣāṃ ca hite rataḥ। karmaṇā manasā vācā sa dharmaṃ veda jājale ॥12-254-9॥
[सर्वेषां (sarveṣāṃ) - of all; यः (yaḥ) - who; सुहृत् (suhṛt) - well-wisher; नित्यं (nityaṃ) - always; सर्वेषां (sarveṣāṃ) - of all; च (ca) - and; हिते (hite) - in the welfare; रतः (rataḥ) - engaged; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; सः (saḥ) - he; धर्मम् (dharmaṃ) - dharma; वेद (veda) - knows; जाजले (jājale) - Jājali;]
(He who is always a well-wisher of all, engaged in the welfare of all, by action, by mind, by speech, he knows dharma, O Jājali.)
O Jājali, he who is always a well-wisher of all and engaged in the welfare of all, by action, mind, and speech, truly knows dharma.
नाहं परेषां कर्माणि प्रशंसामि शपामि वा। आकाशस्येव विप्रर्षे पश्यँल्लोकस्य चित्रताम् ॥१२-२५४-१०॥
nāhaṃ pareṣāṃ karmāṇi praśaṃsāmi śapāmi vā। ākāśasyeva viprarṣe paśyaṃllokasya citratām ॥12-254-10॥
[न (na) - not; अहम् (aham) - I; परेषाम् (pareṣām) - of others; कर्माणि (karmāṇi) - actions; प्रशंसामि (praśaṃsāmi) - praise; शपामि (śapāmi) - condemn; वा (vā) - or; आकाशस्य (ākāśasya) - of the sky; इव (iva) - like; विप्रर्षे (viprarṣe) - O sage among Brāhmaṇas; पश्यन् (paśyan) - seeing; लोकस्य (lokasya) - of the world; चित्रताम् (citratām) - variety;]
(I do not praise or condemn the actions of others; O sage among Brāhmaṇas, like the sky, seeing the variety of the world.)
I neither praise nor condemn the actions of others; O sage among Brāhmaṇas, I observe the diversity of the world like the sky.
नानुरुध्ये विरुध्ये वा न द्वेष्मि न च कामये। समोऽस्मि सर्वभूतेषु पश्य मे जाजले व्रतम् ॥१२-२५४-११॥
nānurudhye virudhye vā na dveṣmi na ca kāmaye। samo'smi sarvabhūteṣu paśya me jājale vratam ॥12-254-11॥
[न (na) - not; अनुरुध्ये (anurudhye) - I am attached; विरुध्ये (virudhye) - I am opposed; वा (vā) - or; न (na) - not; द्वेष्मि (dveṣmi) - I hate; न (na) - not; च (ca) - and; कामये (kāmaye) - I desire; समः (samaḥ) - equal; अस्मि (asmi) - I am; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पश्य (paśya) - see; मे (me) - my; जाजले (jājale) - firm; व्रतम् (vratam) - vow;]
(I am not attached, nor opposed, nor do I hate, nor do I desire. I am equal among all beings. See my firm vow.)
I neither cling nor oppose, nor do I hate or desire. I am impartial to all beings. Behold my steadfast vow.
इष्टानिष्टविमुक्तस्य प्रीतिरागबहिष्कृतः। तुला मे सर्वभूतेषु समा तिष्ठति जाजले ॥१२-२५४-१२॥
iṣṭāniṣṭavimuktasya prītirāgabahiṣkṛtaḥ। tulā me sarvabhūteṣu samā tiṣṭhati jājale ॥12-254-12॥
[इष्ट (iṣṭa) - desired; अनिष्ट (aniṣṭa) - undesired; विमुक्तस्य (vimuktasya) - of one who is freed; प्रीति (prīti) - affection; राग (rāga) - attachment; बहिष्कृतः (bahiṣkṛtaḥ) - expelled; तुला (tulā) - balance; मे (me) - my; सर्व (sarva) - all; भूतेषु (bhūteṣu) - among beings; समा (samā) - equal; तिष्ठति (tiṣṭhati) - remains; जाजले (jājale) - in Jājala (name);]
(Of one who is freed from desire and aversion, whose affection and attachment are expelled, my balance remains equal among all beings in Jājala.)
For one who is free from desire and aversion, whose affection and attachment have been expelled, my sense of balance remains equal towards all beings in Jājala.
इति मां त्वं विजानीहि सर्वलोकस्य जाजले। समं मतिमतां श्रेष्ठ समलोष्टाश्मकाञ्चनम् ॥१२-२५४-१३॥
iti māṃ tvaṃ vijānīhi sarvalokasya jājale। samaṃ matimatāṃ śreṣṭha samaloṣṭāśmakāñcanam ॥12-254-13॥
[इति (iti) - thus; माम् (mām) - me; त्वम् (tvam) - you; विजानीहि (vijānīhi) - know; सर्वलोकस्य (sarvalokasya) - of all worlds; जाजले (jājale) - O descendant of Jājali; समम् (samam) - equal; मतिमताम् (matimatām) - of the wise; श्रेष्ठ (śreṣṭha) - best; सम (sama) - equal; लोष्ट (loṣṭa) - clod; अश्म (aśma) - stone; काञ्चनम् (kāñcanam) - gold;]
(Thus me you know, of all worlds, O descendant of Jājali, equal, O best of the wise, to clod, stone, and gold.)
Therefore, O descendant of Jājali, know me to be equal towards clod, stone, and gold, O best among the wise, in all the worlds.
यथान्धबधिरोन्मत्ता उच्छ्वासपरमाः सदा। देवैरपिहितद्वाराः सोपमा पश्यतो मम ॥१२-२५४-१४॥
yathāndhabadhirunmattā ucchvāsaparamāḥ sadā। devairapihitadvārāḥ sopamā paśyato mama ॥12-254-14॥
[यथा (yathā) - just as; अन्ध (andha) - blind; बधिर (badhira) - deaf; उन्मत्ता (unmattā) - mad; उच्छ्वास (ucchvāsa) - breath; परमाः (paramāḥ) - supreme; सदा (sadā) - always; देवैः (devaiḥ) - by the gods; अपिहित (apihita) - closed; द्वाराः (dvārāḥ) - doors; सा (sā) - that; उपमा (upamā) - simile; पश्यतः (paśyataḥ) - seeing; मम (mama) - my;]
(Just as blind, deaf, mad, those whose breath is supreme, always, whose doors are closed by the gods—that simile is for me who sees.)
Just as the blind, the deaf, the mad, and those always overwhelmed by breath, whose doors are closed by the gods—such is the simile for me who sees.
यथा वृद्धातुरकृशा निःस्पृहा विषयान्प्रति। तथार्थकामभोगेषु ममापि विगता स्पृहा ॥१२-२५४-१५॥
yathā vṛddhāturakṛśā niḥspṛhā viṣayānprati। tathārthakāmabhogeṣu mamāpi vigatā spṛhā ॥12-254-15॥
[यथा (yathā) - just as; वृद्ध-अतुर-अकृशाः (vṛddha-atura-akṛśāḥ) - old, sick, emaciated ones; निःस्पृहाः (niḥspṛhāḥ) - without desire; विषयान् (viṣayān) - for sense-objects; प्रति (prati) - towards; तथा (tathā) - so; अर्थ-काम-भोगेषु (artha-kāma-bhogeṣu) - in enjoyments of wealth and desire; मम (mama) - my; अपि (api) - also; विगता (vigatā) - departed; स्पृहा (spṛhā) - desire;]
(Just as old, sick, and emaciated ones are without desire towards sense-objects, so in enjoyments of wealth and desire, my desire also has departed.)
Just as the old, sick, and emaciated have no desire for sense-objects, so too my desire for enjoyments of wealth and pleasure has departed.
यदा चायं न बिभेति यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि तदा सिध्यति वै द्विजः ॥१२-२५४-१६॥
yadā cāyaṃ na bibheti yadā cāsmānna bibhyati। yadā neccchati na dveṣṭi tadā sidhyati vai dvijaḥ ॥12-254-16॥
[यदा (yadā) - when; च (ca) - and; अयम् (ayam) - this (person); न (na) - not; बिभेति (bibheti) - fears; यदा (yadā) - when; च (ca) - and; अस्मान् (asmān) - us; न (na) - not; बिभ्यति (bibhyati) - fear; यदा (yadā) - when; न (na) - not; इच्छति (icchati) - desires; न (na) - not; द्वेष्टि (dveṣṭi) - hates; तदा (tadā) - then; सिध्यति (sidhyati) - attains success; वै (vai) - indeed; द्विजः (dvijaḥ) - the twice-born (brāhmaṇa);]
(When and this (person) does not fear, when and us not fear, when not desires, not hates, then attains success indeed the twice-born (brāhmaṇa).)
When this person does not fear, when he does not cause us to fear, when he neither desires nor hates, then indeed the twice-born attains success.
यदा न कुरुते भावं सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-२५४-१७॥
yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam। karmaṇā manasā vācā brahma sampadyate tadā ॥12-254-17॥
[यदा (yadā) - when; न (na) - not; कुरुते (kurute) - does; भावं (bhāvaṃ) - action; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पापकम् (pāpakam) - sinful; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When one does not perform a sinful action towards all beings by action, mind, or speech, then one attains Brahman.)
When a person does not commit any sinful act towards all beings—whether by action, mind, or speech—then that person attains Brahman.
न भूतो न भविष्यश्च न च धर्मोऽस्ति कश्चन। योऽभयः सर्वभूतानां स प्राप्नोत्यभयं पदम् ॥१२-२५४-१८॥
na bhūto na bhaviṣyaś ca na ca dharmo 'sti kaścana। yo 'bhayaḥ sarvabhūtānāṃ sa prāpnoty abhayaṃ padam ॥12-254-18॥
[न (na) - not; भूतः (bhūtaḥ) - existed; न (na) - not; भविष्यः (bhaviṣyaḥ) - will exist; च (ca) - and; न (na) - not; च (ca) - and; धर्मः (dharmaḥ) - righteousness; अस्ति (asti) - is; कश्चन (kaścana) - any; यः (yaḥ) - who; अभयः (abhayaḥ) - fearless; सर्वभूतानाम् (sarvabhūtānām) - of all beings; सः (saḥ) - he; प्राप्नोति (prāpnoti) - attains; अभयम् (abhayam) - fearlessness; पदम् (padam) - state; ॥१२-२५४-१८॥ (॥12-254-18॥) -;]
(Not existed, not will exist, and not is any righteousness; who is fearless towards all beings, he attains the state of fearlessness.)
There never was, nor will there be, nor is there any righteousness; whoever is fearless towards all beings, he attains the state of fearlessness.
यस्मादुद्विजते लोकः सर्वो मृत्युमुखादिव। वाक्क्रूराद्दण्डपारुष्यात्स प्राप्नोति महद्भयम् ॥१२-२५४-१९॥
yasmād udvijate lokaḥ sarvo mṛtyumukhād iva। vāk-kṛūrād daṇḍapāruṣyāt sa prāpnoti mahad-bhayam ॥12-254-19॥
[यस्मात् (yasmāt) - from whom; उद्विजते (udvijate) - is frightened; लोकः (lokaḥ) - the people; सर्वः (sarvaḥ) - all; मृत्युमुखात् (mṛtyumukhāt) - from the mouth of death; इव (iva) - as if; वाक् (vāk) - speech; क्रूरात् (kṛūrāt) - from cruelty; दण्डपारुष्यात् (daṇḍapāruṣyāt) - from harshness of punishment; सः (saḥ) - he; प्राप्नोति (prāpnoti) - obtains; महत् (mahat) - great; भयम् (bhayam) - fear;]
(From whom all people are frightened as if from the mouth of death, from cruelty in speech and harshness in punishment, he obtains great fear.)
He from whom all people are frightened, as if from the mouth of death, due to cruelty in speech and harshness in punishment, attains great fear.
यथावद्वर्तमानानां वृद्धानां पुत्रपौत्रिणाम्। अनुवर्तामहे वृत्तमहिंस्राणां महात्मनाम् ॥१२-२५४-२०॥
yathāvad vartamānānāṃ vṛddhānāṃ putrapautriṇām। anuvartāmahe vṛttamahiṃsrāṇāṃ mahātmanām॥12-254-20॥
[यथावद् (yathāvad) - as is proper; वर्तमानानाम् (vartamānānām) - of those present; वृद्धानाम् (vṛddhānām) - of the elders; पुत्रपौत्रिणाम् (putrapautriṇām) - of those having sons and grandsons; अनुवर्तामहे (anuvartāmahe) - we follow; वृत्तमहिंस्राणाम् (vṛttamahiṃsrāṇām) - of those whose conduct is non-injurious; महात्मनाम् (mahātmanām) - of the great-souled;]
(As is proper, of those present, of the elders, of those having sons and grandsons, we follow, of those whose conduct is non-injurious, of the great-souled.)
We properly follow the conduct of the present elders, those with sons and grandsons, whose behavior is non-injurious, and who are great-souled.
प्रनष्टः शाश्वतो धर्मः सदाचारेण मोहितः। तेन वैद्यस्तपस्वी वा बलवान्वा विमोह्यते ॥१२-२५४-२१॥
pranaṣṭaḥ śāśvato dharmaḥ sadācāreṇa mohitaḥ। tena vaidyastapasvī vā balavānvā vimohyate ॥12-254-21॥
[प्रनष्टः (pranaṣṭaḥ) - destroyed; शाश्वतः (śāśvataḥ) - eternal; धर्मः (dharmaḥ) - dharma; सदाचारेण (sadācāreṇa) - by good conduct; मोहितः (mohitaḥ) - deluded; तेन (tena) - by that; वैद्यः (vaidyaḥ) - physician; तपस्वी (tapasvī) - ascetic; वा (vā) - or; बलवान् (balavān) - strong; वा (vā) - or; विमोह्यते (vimohyate) - is deluded;]
(Destroyed is the eternal dharma, deluded by good conduct. By that, the physician, ascetic, or the strong is deluded.)
The eternal dharma has been destroyed, being deluded by good conduct. Because of this, even a physician, ascetic, or strong person becomes deluded.
आचाराज्जाजले प्राज्ञः क्षिप्रं धर्ममवाप्नुयात्। एवं यः साधुभिर्दान्तश्चरेदद्रोहचेतसा ॥१२-२५४-२२॥
ācārājjājale prājñaḥ kṣipraṃ dharmam avāpnuyāt। evaṃ yaḥ sādhubhir dāntaś cared adroha-cetasā ॥12-254-22॥
[आचारात् (ācārāt) - from conduct; जाजले (jājale) - from Jājali; प्राज्ञः (prājñaḥ) - the wise one; क्षिप्रं (kṣipram) - quickly; धर्मम् (dharmam) - dharma; अवाप्नुयात् (avāpnuyāt) - may attain; एवम् (evam) - thus; यः (yaḥ) - who; साधुभिः (sādhubhiḥ) - by the virtuous; दान्तः (dāntaḥ) - self-restrained; चरेत् (caret) - should act; अद्रोहचेतसा (adroha-cetasā) - with a mind free from malice;]
(From conduct, from Jājali, the wise one may quickly attain dharma. Thus, he who, with the virtuous, self-restrained, should act with a mind free from malice.)
By following the conduct exemplified by Jājali, a wise person quickly attains dharma. In this way, one who acts with the virtuous, with self-restraint and a mind free from malice, attains righteousness.
नद्यां यथा चेह काष्ठमुह्यमानं यदृच्छया। यदृच्छयैव काष्ठेन सन्धिं गच्छेत केनचित् ॥१२-२५४-२३॥
nadyāṃ yathā ceha kāṣṭham uhyamānaṃ yadṛcchayā। yadṛcchayaiva kāṣṭhena sandhiṃ gacchet kenacit ॥12-254-23॥
[नद्यां (nadyāṃ) - in the river; यथा (yathā) - just as; च (ca) - and; इह (iha) - here; काष्ठम् (kāṣṭham) - a log of wood; उह्यमानम् (uhyamānam) - being carried (by the current); यदृच्छया (yadṛcchayā) - by chance; यदृच्छया (yadṛcchayā) - by chance; एव (eva) - indeed; काष्ठेन (kāṣṭhena) - by another log; सन्धिं (sandhim) - contact, union; गच्छेत् (gacchet) - might attain; केनचित् (kenacit) - by some (means/person/thing);]
(In the river, just as here a log of wood being carried (by the current) by chance, by chance indeed by another log might attain union by some (means).)
Just as in a river, here a log of wood drifting by chance may, by chance, come into contact with another log by some means.
तत्रापराणि दारूणि संसृज्यन्ते ततस्ततः। तृणकाष्ठकरीषाणि कदा चिन्नसमीक्षया ॥ एवमेवायमाचारः प्रादुर्भूतो यतस्ततः ॥१२-२५४-२४॥
tatrāparāṇi dāruṇi saṃsṛjyante tatastataḥ। tṛṇakāṣṭhakarīṣāṇi kadā cin nasamīkṣayā॥ evamevāyam ācāraḥ prādurbhūto yatastataḥ॥12-254-24॥
[तत्र (tatra) - there; अपरााणि (aparāṇi) - other; दारूणि (dāruṇi) - pieces of wood; संसृज्यन्ते (saṃsṛjyante) - are thrown together; ततः (tataḥ) - from there; ततः (tataḥ) - from there; तृण (tṛṇa) - grass; काष्ठ (kāṣṭha) - wood; करीषाणि (karīṣāṇi) - dung; कदा (kadā) - sometimes; चित् (cit) - even; न (na) - not; समीक्षया (samīkṣayā) - with attention; एवम् (evam) - thus; एव (eva) - indeed; अयम् (ayam) - this; आचारः (ācāraḥ) - practice; प्रादुर्भूतः (prādurbhūtaḥ) - has arisen; यतः (yataḥ) - from where; ततः (tataḥ) - from there;]
(There, other pieces of wood are thrown together from here and there. Grass, wood, dung, sometimes even without attention. Thus indeed this practice has arisen from wherever, from there.)
There, other pieces of wood are thrown together from here and there. Grass, wood, and dung, sometimes even without attention, are added. In this way, this practice has arisen from wherever it could.
यस्मान्नोद्विजते भूतं जातु किञ्चित्कथञ्चन। अभयं सर्वभूतेभ्यः स प्राप्नोति सदा मुने ॥१२-२५४-२५॥
yasmān nodvijate bhūtaṃ jātu kiñcit kathaṃcana। abhayaṃ sarvabhūtebhyaḥ sa prāpnoti sadā mune ॥12-254-25॥
[यस्मात् (yasmāt) - from whom; न (na) - not; उद्विजते (udvijate) - is agitated; भूतं (bhūtam) - being; जातु (jātu) - at any time; किञ्चित् (kiñcit) - even a little; कथञ्चन (kathaṃcana) - in any way; अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; सः (saḥ) - he; प्राप्नोति (prāpnoti) - attains; सदा (sadā) - always; मुने (mune) - O sage;]
(From whom no being is ever agitated in any way, he attains fearlessness towards all beings always, O sage.)
O sage, he from whom no being is ever disturbed in any way, always attains fearlessness from all beings.
यस्मादुद्विजते विद्वन्सर्वलोको वृकादिव। क्रोशतस्तीरमासाद्य यथा सर्वे जलेचराः ॥१२-२५४-२६॥
yasmādudvijate vidvansarvaloko vṛkādiva। krośatastīramāsādya yathā sarve jalecharāḥ ॥12-254-26॥
[यस्मात् (yasmāt) - from whom; उद्विजते (udvijate) - is afraid; विद्वन् (vidvan) - wise one; सर्वलोकः (sarvalokaḥ) - all people; वृकात् (vṛkāt) - from a wolf; इव (iva) - like; क्रोशतः (krośataḥ) - shouting; तीरम् (tīram) - the shore; आसाद्य (āsādya) - having reached; यथा (yathā) - just as; सर्वे (sarve) - all; जलेचराः (jalecharāḥ) - aquatic creatures;]
(From whom all people are afraid, O wise one, like from a wolf; having reached the shore from the shouting, just as all aquatic creatures (do).)
O wise one, all people are afraid of one as they are of a wolf; just as all aquatic creatures, when there is shouting, reach the shore.
सहायवान्द्रव्यवान्यः सुभगोऽन्योऽपरस्तथा। ततस्तानेव कवयः शास्त्रेषु प्रवदन्त्युत ॥ कीर्त्यर्थमल्पहृल्लेखाः पटवः कृत्स्ननिर्णयाः ॥१२-२५४-२७॥
sahāyavān dravyavān yaḥ subhago'anyo'paras tathā। tataḥ tān eva kavayaḥ śāstreṣu pravadanti uta ॥ kīrtyartham alpahṛllekhāḥ paṭavaḥ kṛtsnanirṇayāḥ ॥12-254-27॥
[सहायवान् (sahāyavān) - possessing helpers; द्रव्यवान् (dravyavān) - possessing wealth; यः (yaḥ) - who; सुभगः (subhagaḥ) - fortunate; अन्यः (anyaḥ) - another; अपरः (aparaḥ) - different; तथा (tathā) - likewise; ततः (tataḥ) - therefore; तान् (tān) - them; एव (eva) - only; कवयः (kavayaḥ) - poets; शास्त्रेषु (śāstreṣu) - in the scriptures; प्रवदन्ति (pravadanti) - declare; उत (uta) - indeed; कीर्त्यर्थम् (kīrtyartham) - for the sake of fame; अल्पहृल्लेखाः (alpahṛllekhāḥ) - of little depth of heart; पटवः (paṭavaḥ) - clever ones; कृत्स्ननिर्णयाः (kṛtsnanirṇayāḥ) - those who determine the entirety;]
(Possessing helpers, possessing wealth, who is fortunate, another, different, likewise; therefore, them only poets in the scriptures declare indeed. For the sake of fame, of little depth of heart, clever ones, those who determine the entirety.)
Those who have helpers, wealth, or are fortunate, and others likewise—therefore, such people are described by poets in the scriptures. For the sake of fame, those of little depth of heart are clever in partial judgments, while the wise determine the entirety.
तपोभिर्यज्ञदानैश्च वाक्यैः प्रज्ञाश्रितैस्तथा। प्राप्नोत्यभयदानस्य यद्यत्फलमिहाश्नुते ॥१२-२५४-२८॥
tapobhir yajña-dānaiś ca vākyaiḥ prajñā-āśritaiḥ tathā। prāpnoti abhayadānasya yat yat phalam iha aśnute॥12-254-28॥
[तपोभिः (tapobhiḥ) - by austerities; यज्ञदानैः (yajña-dānaiḥ) - by sacrifices and gifts; च (ca) - and; वाक्यैः (vākyaiḥ) - by words; प्रज्ञाश्रितैः (prajñā-āśritaiḥ) - endowed with wisdom; तथा (tathā) - likewise; प्राप्नोति (prāpnoti) - obtains; अभयदानस्य (abhaya-dānasya) - of the gift of fearlessness; यत् यत् (yat yat) - whatever; फलम् (phalam) - fruit; इह (iha) - here; अश्नुते (aśnute) - enjoys;]
(By austerities, by sacrifices and gifts, and by words endowed with wisdom likewise, one obtains whatever fruit of the gift of fearlessness is enjoyed here.)
By austerities, sacrifices, gifts, and wise words, one attains all the rewards that are gained here by giving fearlessness.
लोके यः सर्वभूतेभ्यो ददात्यभयदक्षिणाम्। स सर्वयज्ञैरीजानः प्राप्नोत्यभयदक्षिणाम् ॥ न भूतानामहिंसाया ज्यायान्धर्मोऽस्ति कश्चन ॥१२-२५४-२९॥
loke yaḥ sarvabhūtebhyo dadātyabhayadakṣiṇām। sa sarvayajñairijānaḥ prāpnotyabhayadakṣiṇām॥ na bhūtānāmahiṃsāyā jyāyāndharmo'sti kaścana॥12-254-29॥
[लोके (loke) - in the world; यः (yaḥ) - who; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; ददाति (dadāti) - gives; अभयदक्षिणाम् (abhayadakṣiṇām) - the gift of fearlessness; सः (saḥ) - he; सर्वयज्ञैः (sarvayajñaiḥ) - by all sacrifices; इजानः (ijānaḥ) - performing; प्राप्नोति (prāpnoti) - obtains; अभयदक्षिणाम् (abhayadakṣiṇām) - the gift of fearlessness; न (na) - not; भूतानाम् (bhūtānām) - of beings; अहिंसायाः (ahiṃsāyāḥ) - of non-injury; ज्यायान् (jyāyān) - greater; धर्मः (dharmaḥ) - duty; अस्ति (asti) - is; कश्चन (kaścana) - any; १२-२५४-२९ (12-254-29) - 12-254-29;]
(In the world, he who gives to all beings the gift of fearlessness, he, performing all sacrifices, obtains the gift of fearlessness. There is no duty greater than non-injury to beings. 12-254-29.)
In this world, whoever grants the gift of fearlessness to all beings, he, though performing all sacrifices, attains the gift of fearlessness. There is no duty greater than non-injury to living beings. 12-254-29.
यस्मान्नोद्विजते भूतं जातु किञ्चित्कथञ्चन। सोऽभयं सर्वभूतेभ्यः सम्प्राप्नोति महामुने ॥१२-२५४-३०॥
yasmān nodvijate bhūtaṃ jātu kiñcit kathaṃcana। so'bhayaṃ sarvabhūtebhyaḥ samprāpnoti mahāmune ॥12-254-30॥
[यस्मात् (yasmāt) - from whom; न (na) - not; उद्विजते (udvijate) - is agitated; भूतं (bhūtaṃ) - being; जातु (jātu) - ever; किञ्चित् (kiñcit) - even a little; कथञ्चन (kathaṃcana) - in any way; सः (saḥ) - he; अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - from all beings; सम्प्राप्नोति (samprāpnoti) - attains; महामुने (mahāmune) - O great sage;]
(From whom no being is ever agitated in any way, he attains fearlessness from all beings, O great sage.)
O great sage, he from whom no being is ever disturbed in any way attains fearlessness from all beings.
यस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव। न स धर्ममवाप्नोति इह लोके परत्र च ॥१२-२५४-३१॥
yasmādudvijate lokaḥ sarpādveśmagatādiva। na sa dharmamavāpnoti iha loke paratra ca ॥12-254-31॥
[यस्मात् (yasmāt) - from whom; उद्विजते (udvijate) - is afraid; लोकः (lokaḥ) - people; सर्पात् (sarpāt) - from a serpent; वेश्मगतात् (veśmagatāt) - from one who has entered the house; इव (iva) - as if; न (na) - not; सः (saḥ) - he; धर्मम् (dharmam) - righteousness; अवाप्नोति (avāpnoti) - attains; इह (iha) - here; लोके (loke) - in the world; परत्र (paratra) - in the next (world); च (ca) - and;]
(From whom people are afraid as from a serpent that has entered the house, he does not attain righteousness here in this world or in the next.)
He from whom people are afraid, as they would be of a serpent that has entered the house, does not attain righteousness either in this world or the next.
सर्वभूतात्मभूतस्य सम्यग्भूतानि पश्यतः। देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥१२-२५४-३२॥
sarvabhūtātmabhūtasya samyagbhūtāni paśyataḥ। devāpi mārge muhyanti apadasya padaiṣiṇaḥ ॥12-254-32॥
[सर्वभूतात्मभूतस्य (sarvabhūtātmabhūtasya) - of one who has become the self of all beings; सम्यक् (samyak) - truly; भूतानि (bhūtāni) - beings; पश्यतः (paśyataḥ) - of one who sees; देवाः (devāḥ) - the gods; अपि (api) - even; मार्गे (mārge) - on the path; मुह्यन्ति (muhyanti) - become deluded; अपदस्य (apadasya) - of the one without a path; पदैषिणः (padaiṣiṇaḥ) - seekers of the path;]
(Of one who has become the self of all beings, truly seeing the beings; even the gods on the path become deluded regarding the one without a path, seekers of the path.)
Even the gods are bewildered on the path of one who has truly realized the self of all beings and sees all beings as himself; those who seek the path are confounded by the one who is beyond all paths.
दानं भूताभयस्याहुः सर्वदानेभ्य उत्तमम्। ब्रवीमि ते सत्यमिदं श्रद्दधस्व च जाजले ॥१२-२५४-३३॥
dānaṃ bhūtābhayasya āhuḥ sarvadānebhya uttamam। bravīmi te satyam idaṃ śraddadhā sva ca jājale ॥12-254-33॥
[दानम् (dānam) - gift; offering; भूत-अभयस्य (bhūta-abhasya) - of giving fearlessness to beings; आहुः (āhuḥ) - they say; सर्व-दानेभ्यः (sarva-dānebhyaḥ) - than all gifts; उत्तमम् (uttamam) - the highest; ब्रवीमि (bravīmi) - I say; ते (te) - to you; सत्यं (satyam) - truth; इदं (idaṃ) - this; श्रद्दधस्व (śraddadhā sva) - have faith; च (ca) - and; जाजले (jājale) - O Jājala;]
(They say the gift of fearlessness to beings is the highest of all gifts. I tell you this truth; have faith, O Jājala.)
The gift of fearlessness to all beings is considered the greatest of all gifts. I tell you this truth; have faith in it, O Jājala.
स एव सुभगो भूत्वा पुनर्भवति दुर्भगः। व्यापत्तिं कर्मणां दृष्ट्वा जुगुप्सन्ति जनाः सदा ॥१२-२५४-३४॥
sa eva subhago bhūtvā punarbhavati durbhagaḥ। vyāpattiṃ karmaṇāṃ dṛṣṭvā jugupsanti janāḥ sadā ॥12-254-34॥
[स (sa) - he; एव (eva) - indeed; सुभगः (subhagaḥ) - fortunate; भूत्वा (bhūtvā) - having become; पुनः (punaḥ) - again; भवति (bhavati) - becomes; दुर्भगः (durbhagaḥ) - unfortunate; व्यापत्तिं (vyāpattiṃ) - calamity; कर्मणां (karmaṇāṃ) - of actions; दृष्ट्वा (dṛṣṭvā) - having seen; जुगुप्सन्ति (jugupsanti) - despise; जनाः (janāḥ) - people; सदा (sadā) - always;]
(He indeed, having become fortunate, again becomes unfortunate. Having seen the calamity of actions, people always despise.)
He who was once fortunate may again become unfortunate. Observing the misfortune brought by actions, people always feel aversion.
अकारणो हि नेहास्ति धर्मः सूक्ष्मोऽपि जाजले। भूतभव्यार्थमेवेह धर्मप्रवचनं कृतम् ॥१२-२५४-३५॥
akāraṇo hi ne hāsti dharmaḥ sūkṣmo'pi jājale. bhūtabhavyārthameveha dharmapravacanaṃ kṛtam ॥12-254-35॥
[अकारणः (akāraṇaḥ) - without cause; हि (hi) - indeed; न (na) - not; इह (iha) - here; अस्ति (asti) - exists; धर्मः (dharmaḥ) - dharma; सूक्ष्मः (sūkṣmaḥ) - subtle; अपि (api) - even; जाजले (jājale) - in Jājala (name of a person or place); भूतभव्यार्थम् (bhūtabhavyārtham) - for the sake of past and future; एव (eva) - only; इह (iha) - here; धर्मप्रवचनम् (dharmapravacanam) - teaching of dharma; कृतम् (kṛtam) - has been done;]
(Indeed, here there is no dharma, even the subtlest, without cause in Jājala. Only for the sake of past and future, here, the teaching of dharma has been done.)
Indeed, in this world, not even the subtlest dharma exists without cause, O Jājala. The teaching of dharma here has been given only for the sake of the past and the future.
सूक्ष्मत्वान्न स विज्ञातुं शक्यते बहुनिह्नवः। उपलभ्यान्तरा चान्यानाचारानवबुध्यते ॥१२-२५४-३६॥
sūkṣmatvānna sa vijñātuṃ śakyate bahunihnavaḥ। upalabhyāntarā cānyānācārānavabudhyate ॥12-254-36॥
[सूक्ष्मत्वात् (sūkṣmatvāt) - due to subtlety; न (na) - not; सः (saḥ) - he; विज्ञातुम् (vijñātum) - to know; शक्यते (śakyate) - is able; बहु-निह्नवः (bahu-nihnavaḥ) - much-concealed; उपलभ्य-अन्तराः (upalabhya-antarāḥ) - having internal obstacles; च (ca) - and; अन्यान् (anyān) - other; आचारान् (ācārān) - conducts; अनवबुध्यते (anavabudhyate) - does not perceive;]
(Due to subtlety, he is not able to know (it), being much-concealed; and, having internal obstacles, he does not perceive other conducts.)
Because of its subtlety, he cannot know it, as it is much concealed; and, due to internal obstacles, he does not recognize other behaviors.
ये च छिन्दन्ति वृषणान्ये च भिन्दन्ति नस्तकान्। वहन्ति महतो भारान्बध्नन्ति दमयन्ति च ॥१२-२५४-३७॥
ye ca chindanti vṛṣaṇān ye ca bhindanti nastakān। vahanti mahato bhārān badhnanti damayanti ca ॥12-254-37॥
[ये (ye) - who; (plural, masculine) च (ca) - and; छिन्दन्ति (chindanti) - cut; (they) वृषणानि (vṛṣaṇāni) - testicles; ये (ye) - who; (plural, masculine) च (ca) - and; भिन्दन्ति (bhindanti) - break; (they) नस्तकान् (nastakān) - noses; वहन्ति (vahanti) - carry; (they) महतः (mahataḥ) - great; भारान् (bhārān) - burdens; बध्नन्ति (badhnanti) - bind; (they) दमयन्ति (damayanti) - subdue; (they) च (ca) - and;]
(Who cut testicles, and who break noses, carry great burdens, bind, and subdue.)
Those who cut testicles, break noses, carry heavy loads, bind, and subdue others.
हत्वा सत्त्वानि खादन्ति तान्कथं न विगर्हसे। मानुषा मानुषानेव दासभोगेन बुञ्जते ॥१२-२५४-३८॥
hatvā sattvāni khādanti tān kathaṃ na vigarhase। mānuṣā mānuṣān eva dāsabhogena buñjate ॥12-254-38॥
[हत्वा (hatvā) - having killed; सत्त्वानि (sattvāni) - living beings; खादन्ति (khādanti) - eat; तान् (tān) - them; कथं (kathaṃ) - how; न (na) - not; विगर्हसे (vigarhase) - do you censure; मानुषाः (mānuṣāḥ) - humans; मानुषान् (mānuṣān) - humans; एव (eva) - only; दासभोगेन (dāsabhogena) - by the enjoyment of servants; बुञ्जते (buñjate) - enjoy;]
(Having killed living beings, they eat them; how do you not censure this? Humans enjoy (consume) humans only by the enjoyment of servants.)
After killing living beings, they eat them; why do you not condemn this? Humans consume other humans, using servants as intermediaries.
वधबन्धविरोधेन कारयन्ति दिवानिशम्। आत्मना चापि जानासि यद्दुःखं वधताडने ॥१२-२५४-३९॥
vadha-bandha-virodhena kārayanti divā-niśam। ātmanā ca api jānāsi yat duḥkham vadha-tāḍane ॥12-254-39॥
[वध (vadha) - killing; बन्ध (bandha) - binding; विरोधेन (virodhena) - by opposition; कारयन्ति (kārayanti) - they cause; दिवा (divā) - by day; निशम् (niśam) - by night; आत्मना (ātmanā) - by oneself; च (ca) - and; अपि (api) - also; जानासि (jānāsi) - you know; यत् (yat) - which; दुःखं (duḥkham) - pain; वध (vadha) - killing; ताडने (tāḍane) - in beating;]
(By opposition to killing and binding, they cause (pain) day and night. By yourself also you know which pain (arises) in killing and beating.)
They cause pain day and night by opposing killing and binding. You yourself also know the pain that comes from killing and beating.
पञ्चेन्द्रियेषु भूतेषु सर्वं वसति दैवतम्। आदित्यश्चन्द्रमा वायुर्ब्रह्मा प्राणः क्रतुर्यमः ॥१२-२५४-४०॥
pañcendriyeṣu bhūteṣu sarvaṃ vasati daivatam। ādityaścandramā vāyurbrahmā prāṇaḥ kraturyamaḥ ॥12-254-40॥
[पञ्चेन्द्रियेषु (pañcendriyeṣu) - in the five senses; भूतेषु (bhūteṣu) - in the elements; सर्वं (sarvaṃ) - all; वसति (vasati) - dwells; दैवतम् (daivatam) - divinity; आदित्यः (ādityaḥ) - the Sun; च (ca) - and; चन्द्रमाः (candramāḥ) - the Moon; वायुः (vāyuḥ) - Wind; ब्रह्मा (brahmā) - Brahmā; प्राणः (prāṇaḥ) - vital breath; क्रतुः (kratuḥ) - sacrifice; यमः (yamaḥ) - Yama;]
(In the five senses, in the elements, all divinity dwells. The Sun, the Moon, Wind, Brahmā, vital breath, sacrifice, Yama.)
Divinity resides in all things: in the five senses and the elements. The Sun, the Moon, Wind, Brahmā, vital breath, sacrifice, and Yama are all manifestations of the divine.
तानि जीवानि विक्रीय का मृतेषु विचारणा। का तैले का घृते ब्रह्मन्मधुन्यप्स्वौषधेषु वा ॥१२-२५४-४१॥
tāni jīvāni vikrīya kā mṛteṣu vicāraṇā। kā taile kā ghṛte brahman madhuny apsv auṣadheṣu vā ॥12-254-41॥
[तानि (tāni) - those; (neuter plural pronoun) जीवानि (jīvāni) - living beings; (neuter plural of jīva) विक्रीय (vikrīya) - having sold; (absolutive of vi+kṛ, to sell) का (kā) - what; (feminine singular interrogative pronoun) मृतेषु (mṛteṣu) - in the dead; (locative plural of mṛta) विचारणा (vicāraṇā) - consideration; (noun, feminine singular) का (kā) - what; (feminine singular interrogative pronoun) तैले (taile) - in oil; (locative singular of taila) का (kā) - what; (feminine singular interrogative pronoun) घृते (ghṛte) - in ghee; (locative singular of ghṛta) ब्रह्मन् (brahman) - O Brahman; (vocative singular of brahman) मधुनि (madhuni) - in honey; (locative singular of madhu) अप्सु (apsu) - in water; (locative plural of ap) औषधेषु (auṣadheṣu) - in medicines; (locative plural of auṣadha) वा (vā) - or; (indeclinable);]
(Those living beings having been sold, what consideration is there in the dead? What (is there) in oil, what in ghee, O Brahman, in honey, in water, or in medicines?)
After selling those living beings, what is the point of considering the dead? What is there in oil, in ghee, O Brahman, in honey, in water, or in medicines?
अदंशमशके देशे सुखं संवर्धितान्पशून्। तांश्च मातुः प्रियाञ्जानन्नाक्रम्य बहुधा नराः ॥ बहुदंशकुशान्देशान्नयन्ति बहुकर्दमान् ॥१२-२५४-४२॥
adaṃśamaśake deśe sukhaṃ saṃvardhitānpaśūn। tāṃśca mātuḥ priyāñjānannākramya bahudhā narāḥ॥ bahudaṃśakuśāndeśānnayanti bahukardamān॥12-254-42॥
[अदंशमशके (adaṃśamaśake) - without-biting-mosquito; देशे (deśe) - in-region; सुखं (sukham) - comfortably; संवर्धितान् (saṃvardhitān) - nourished; पशून् (paśūn) - animals; तांश्च (tāṃśca) - those-and; मातुः (mātuḥ) - of-mother; प्रियान् (priyān) - dear; जानन् (jānan) - knowing; आक्रम्य (ākramya) - having-seized; बहुधा (bahudhā) - in-many-ways; नराः (narāḥ) - men; बहुदंशकुशान् (bahudaṃśakuśān) - many-biting-insect; देशान् (deśān) - regions; नयन्ति (nayanti) - lead; बहुकर्दमान् (bahukardamān) - much-mud;]
(In a region without biting mosquitoes, animals comfortably nourished, those whom, knowing as dear to the mother, men, having seized in many ways, lead to regions with many biting insects and much mud.)
Men, knowing those animals as dear to their mother and comfortably nourished in regions without biting mosquitoes, seize them in many ways and lead them to regions with many biting insects and much mud.
वाहसम्पीडिता धुर्याः सीदन्त्यविधिनापरे। न मन्ये भ्रूणहत्यापि विशिष्टा तेन कर्मणा ॥१२-२५४-४३॥
vāhasampīḍitā dhuryāḥ sīdantyavidhināpare। na manye bhrūṇahatyāpi viśiṣṭā tena karmaṇā ॥12-254-43॥
[वाह (vāha) - vehicle; सम्पीडिता (sampīḍitā) - oppressed; धुर्याः (dhuryāḥ) - draught animals; सीदन्ति (sīdanti) - are collapsing; अविधिना (avidhinā) - improperly; अपरे (apare) - others; न (na) - not; मन्ये (manye) - I think; भ्रूणहत्या (bhrūṇahatya) - foeticide; अपि (api) - even; विशिष्टा (viśiṣṭā) - greater; तेन (tena) - by that; कर्मणा (karmaṇā) - by the act;]
(The draught animals, oppressed by the vehicle, are collapsing improperly; others (are too). I do not think even foeticide is greater than that act.)
The draught animals, burdened by the vehicle, are collapsing due to improper treatment; others also suffer. I do not think even the sin of foeticide is greater than that act.
कृषिं साध्विति मन्यन्ते सा च वृत्तिः सुदारुणा। भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम् ॥ तथैवानडुहो युक्तान्समवेक्षस्व जाजले ॥१२-२५४-४४॥
kṛṣiṃ sādhviti manyante sā ca vṛttiḥ sudāruṇā। bhūmiṃ bhūmiśayāṃścaiva hanti kāṣṭhamayomukham ॥ tathaivānaḍuho yuktānsamavekṣasva jājale ॥12-254-44॥
[कृषिं (kṛṣim) - agriculture; साधु (sādhu) - good; इति (iti) - thus; मन्यन्ते (manyante) - they consider; सा (sā) - that; च (ca) - and; वृत्तिः (vṛttiḥ) - livelihood; सुदारुणा (sudāruṇā) - very harsh; भूमिं (bhūmiṃ) - the earth; भूमिशयान् (bhūmiśayān) - those who lie on the ground; च (ca) - and; एव (eva) - indeed; हन्ति (hanti) - destroys; काष्ठमयः (kāṣṭhamayaḥ) - wooden; अयःमुखम् (ayaḥmukham) - iron-faced (plough); तथा (tathā) - in the same way; एव (eva) - indeed; अनडुहः (anaḍuhaḥ) - bullocks; युक्तान् (yuktān) - yoked; समवेक्षस्व (samavekṣasva) - observe; जाजले (jājale) - O Jājala;]
(They consider agriculture as good, but that livelihood is very harsh. It destroys the earth and those who lie on the ground, as well as the wooden, iron-faced (plough). In the same way, observe the yoked bullocks, O Jājala.)
People regard agriculture as virtuous, but it is a very harsh way of life. It harms the earth, those who rest upon it, and the wooden plough with its iron tip. Likewise, look at the yoked bullocks, O Jājala.
अघ्न्या इति गवां नाम क एनान्हन्तुमर्हति। महच्चकाराकुशलं पृषध्रो गालभन्निव ॥१२-२५४-४५॥
aghn̄yā iti gavāṃ nāma ka enān hantum arhati। mahac cakāra akuśalaṃ pṛṣadhro gālabhann iva ॥12-254-45॥
[अघ्न्या (aghn̄yā) - not-to-be-killed (feminine); इति (iti) - thus; गवां (gavāṃ) - of cows; नाम (nāma) - name; कः (kaḥ) - who; एनान् (enān) - these (them); हन्तुम् (hantum) - to kill; अर्हति (arhati) - is worthy (may, should); महत् (mahat) - great; चकार (cakāra) - did (performed); अकुशलम् (akuśalam) - unskilful (evil, wrong); पृषध्रः (pṛṣadhraḥ) - Pṛṣadhra (proper name); गालभन् (gālabhan) - the cow's neck; इव (iva) - like;]
(Not-to-be-killed thus of cows name who these to kill is worthy? Great did unskilful Pṛṣadhra the cow's neck like.)
Who should kill those called 'not-to-be-killed', the cows? Pṛṣadhra did a great wrong, as if breaking the cow's neck.
ऋषयो यतयो ह्येतन्नहुषे प्रत्यवेदयन्। गां मातरं चाप्यवधीर्वृषभं च प्रजापतिम् ॥ अकार्यं नहुषाकार्षीर्लप्स्यामस्त्वत्कृते भयम् ॥१२-२५४-४६॥
ṛṣayo yatayo hy etan nahuṣe pratyavedayan। gāṃ mātaraṃ cāpy avadhīr vṛṣabhaṃ ca prajāpatim॥ akāryaṃ nahuṣa akāṛṣīl lapsyāmas tvat kṛte bhayam॥12-254-46॥
[ऋषयः (ṛṣayaḥ) - sages; यतयः (yatayaḥ) - ascetics; हि (hi) - indeed; एतत् (etat) - this; नहुषे (nahuṣe) - to Nahusha; प्रत्यवेदयन् (pratyavedayan) - informed; गाम् (gām) - the cow; मातरम् (mātaram) - the mother; च (ca) - and; अपि (api) - also; अवधीः (avadhīḥ) - you killed; वृषभम् (vṛṣabham) - the bull; च (ca) - and; प्रजापतिम् (prajāpatim) - Prajapati; अकार्यं (akāryam) - improper act; नहुष (nahuṣa) - Nahusha; अकार्षीः (akārṣīḥ) - you did; लप्स्यामः (lapsyāmaḥ) - we shall obtain; त्वत् (tvat) - because of you; कृते (kṛte) - for the sake of; भयम् (bhayam) - fear;]
(Sages and ascetics indeed informed this to Nahusha: "You killed the cow, the mother, and also the bull and Prajapati. Nahusha, you did an improper act. We shall obtain fear because of you.")
The sages and ascetics reported this to Nahusha: "You have slain the cow, the mother, the bull, and Prajapati. Nahusha, you have committed a wrongful deed. Because of you, we shall suffer fear."
शतं चैकं च रोगाणां सर्वभूतेष्वपातयन्। ऋषयस्ते महाभागाः प्रजास्वेव हि जाजले ॥ भ्रूणहं नहुषं त्वाहुर्न ते होष्यामहे हविः ॥१२-२५४-४७॥
śataṃ caikaṃ ca rogāṇāṃ sarvabhūteṣvapātayan। ṛṣayaste mahābhāgāḥ prajāsveva hi jājale ॥ bhrūṇahaṃ nahuṣaṃ tvāhurna te hoṣyāmahe haviḥ ॥12-254-47॥
[शतं (śatam) - hundred; च (ca) - and; एकं (ekam) - one; च (ca) - and; रोगाणां (rogāṇām) - of diseases; सर्वभूतेषु (sarvabhūteṣu) - in all beings; अपातयन् (apātayan) - caused to fall; ऋषयः (ṛṣayaḥ) - the sages; ते (te) - they; महाभागाः (mahābhāgāḥ) - greatly fortunate; प्रजासु (prajāsu) - among progenies; एव (eva) - indeed; हि (hi) - for; जाजले (jājale) - were born; भ्रूणहं (bhrūṇahaṃ) - killer of embryo; नहुषं (nahuṣam) - Nahuṣa; त्वा (tvā) - you; आहुः (āhuḥ) - they called; न (na) - not; ते (te) - for you; होष्यामहे (hoṣyāmahe) - shall offer; हविः (haviḥ) - oblation;]
(Hundred and one of diseases in all beings they caused to fall. Those sages, greatly fortunate, indeed were born among progenies. "Killer of embryo" they called Nahuṣa; for you we shall not offer oblation.)
They caused a hundred and one diseases to fall upon all beings. Those greatly fortunate sages were indeed born among the progenies. They called Nahuṣa "killer of embryo"; for you, we shall not offer the oblation.
इत्युक्त्वा ते महात्मानः सर्वे तत्त्वार्थदर्शिनः। ऋषयो यतयः शान्तास्तरसा प्रत्यवेदयन् ॥१२-२५४-४८॥
ity uktvā te mahātmānaḥ sarve tattvārthadarśinaḥ। ṛṣayo yatayaḥ śāntās tarasā pratyavedayan ॥12-254-48॥
[इति (iti) - thus; उक्त्वा (uktvā) - having said; ते (te) - they; महात्मानः (mahātmānaḥ) - great-souled ones; सर्वे (sarve) - all; तत्त्वार्थदर्शिनः (tattvārthadarśinaḥ) - knowers of the true meaning; ऋषयः (ṛṣayaḥ) - sages; यतयः (yatayaḥ) - ascetics; शान्ताः (śāntāḥ) - peaceful; तरसा (tarasā) - with force; प्रत्यवेदयन् (pratyavedayan) - informed;]
(Thus having said, those great-souled ones, all knowers of the true meaning, the sages, the ascetics, peaceful, with force, informed.)
Having thus spoken, all those great-souled sages and ascetics, who were knowers of the truth and peaceful, forcefully conveyed (the message).
ईदृशानशिवान्घोरानाचारानिह जाजले। केवलाचरितत्वात्तु निपुणान्नावबुध्यसे ॥१२-२५४-४९॥
īdṛśānaśivānghorānācārāniha jājale। kevalācaritatvāttu nipuṇānnāvabudhyase ॥12-254-49॥
[ईदृशान् (īdṛśān) - such; अशिवान् (aśivān) - inauspicious; घोरान् (ghorān) - terrible; आचारान् (ācārān) - conducts; इह (iha) - here; जाजले (jājale) - O Jajali; केवल (kevala) - only; आचरितत्वात् (ācaritatvāt) - because of having been practiced; तु (tu) - but; निपुणान् (nipuṇān) - skilled; न (na) - not; अवबुध्यसे (avabudhyase) - you understand;]
(Such inauspicious, terrible conducts here, O Jajali, but because of only having been practiced, you do not understand the skilled ones.)
O Jajali, you do not recognize the skilled ones here, because you have only practiced such inauspicious and terrible conducts.
कारणाद्धर्ममन्विच्छेन्न लोकचरितं चरेत्। यो हन्याद्यश्च मां स्तौति तत्रापि शृणु जाजले ॥१२-२५४-५०॥
kāraṇāddharmamanvicchenn lokacaritam caret। yo hanyādyashca māṃ stauti tatrāpi śṛṇu jājale ॥12-254-50॥
[कारणात् (kāraṇāt) - from the reason; धर्मम् (dharmam) - dharma; अन्विच्छेत् (anvicchet) - should investigate; न (na) - not; लोकचरितम् (lokacaritam) - worldly conduct; चरेत् (caret) - should practice; यः (yaḥ) - who; हन्यात् (hanyāt) - kills; यः (yaḥ) - who; च (ca) - and; माम् (mām) - me; स्तौति (stauti) - praises; तत्र (tatra) - there; अपि (api) - also; शृणु (śṛṇu) - listen; जाजले (jājale) - O Jājali;]
(From the reason, one should investigate dharma, not practice worldly conduct. Who kills and who praises me, there also listen, O Jājali.)
One should seek out dharma based on reason, not merely follow worldly customs. Whether someone harms or praises me, listen to this as well, O Jājali.
समौ तावपि मे स्यातां न हि मे स्तः प्रियाप्रिये। एतदीदृशकं धर्मं प्रशंसन्ति मनीषिणः ॥१२-२५४-५१॥
samau tāv api me syātāṃ na hi me staḥ priyāpriye. etad īdṛśakaṃ dharmaṃ praśaṃsanti manīṣiṇaḥ ॥12-254-51॥
[समौ (samau) - both; (dual) तौ (tau) - those two; अपि (api) - also; मे (me) - to me; स्याताम् (syātām) - may be; (dual optative) न (na) - not; हि (hi) - indeed; मे (me) - to me; स्तः (staḥ) - are; (dual) प्रियाप्रिये (priyāpriye) - dear and not-dear; (dual) एतद् (etad) - this; ईदृशकं (īdṛśakaṃ) - of such kind; धर्मं (dharmaṃ) - duty; righteousness; प्रशंसन्ति (praśaṃsanti) - praise; (they) मनीषिणः (manīṣiṇaḥ) - the wise;]
(Both those may be to me, not indeed to me are dear and not-dear. This kind of dharma the wise praise.)
Let both of them be to me, for to me there are neither dear nor not-dear. The wise praise this kind of dharma.
उपपत्त्या हि सम्पन्नो यतिभिश्चैव सेव्यते। सततं धर्मशीलैश्च नैपुण्येनोपलक्षितः ॥१२-२५४-५२॥
upapattyā hi sampanno yatibhiścaiva sevyate। satataṃ dharmaśīlaiśca naipuṇyenopalakṣitaḥ ॥12-254-52॥
[उपपत्त्या (upapattyā) - by reasoning; हि (hi) - indeed; सम्पन्नः (sampannaḥ) - endowed; यतिभिः (yatibhiḥ) - by ascetics; च (ca) - and; एव (eva) - certainly; सेव्यते (sevyate) - is served; सततम् (satatam) - always; धर्मशीलैः (dharmaśīlaiḥ) - by those of righteous character; च (ca) - and; नैपुण्येन (naipuṇyena) - with skill; उपलक्षितः (upalakṣitaḥ) - distinguished; ॥१२-२५४-५२॥ (॥12-254-52॥) - ;]
(By reasoning indeed endowed, by ascetics and certainly is served; always by those of righteous character and with skill distinguished.)
That which is endowed by reasoning is indeed served by ascetics, and is always distinguished by those of righteous character and skill.
