12.258
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
कथं कार्यं परीक्षेत शीघ्रं वाथ चिरेण वा। सर्वथा कार्यदुर्गेऽस्मिन्भवान्नः परमो गुरुः ॥१२-२५८-१॥
How should one examine the task, quickly or after some delay? In all respects, in this difficult matter, you are our supreme teacher.
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। चिरकारेस्तु यत्पूर्वं वृत्तमाङ्गिरसे कुले ॥१२-२५८-२॥
Here too, they recount this ancient story—an event of long ago that once took place in the family of Angiras.
चिरकारिक भद्रं ते भद्रं ते चिरकारिक। चिरकारी हि मेधावी नापराध्यति कर्मसु ॥१२-२५८-३॥
A person who acts after careful consideration—may you have auspiciousness, may you have auspiciousness, O thoughtful one! For indeed, a wise person who acts with deliberation does not err in actions.
चिरकारी महाप्राज्ञो गौतमस्याभवत्सुतः। चिरं हि सर्वकार्याणि समेक्षावान्प्रपद्यते ॥१२-२५८-४॥
The very wise son of Gautama, who acts after careful consideration, became such; for, indeed, one who examines all actions thoroughly undertakes them only after long deliberation.
चिरं सञ्चिन्तयन्नर्थांश्चिरं जाग्रच्चिरं स्वपन्। चिरकार्याभिसम्पत्तेश्चिरकारी तथोच्यते ॥१२-२५८-५॥
He who ponders matters for a long time, stays awake for a long time, sleeps for a long time, and acts only after the accomplishment of long-term tasks is called a deliberate person.
अलसग्रहणं प्राप्तो दुर्मेधावी तथोच्यते। बुद्धिलाघवयुक्तेन जनेनादीर्घदर्शिना ॥१२-२५८-६॥
A person who has acquired laziness is called one of poor intellect; such a person, lacking intelligence and foresight, is thus described.
व्यभिचारे तु कस्मिंश्चिद्व्यतिक्रम्यापरान्सुतान्। पित्रोक्तः कुपितेनाथ जहीमां जननीमिति ॥१२-२५८-७॥
However, in the case of adultery, if a woman transgresses with other sons, the father, being angry, may say: "Destroy me, (your) mother."
स तथेति चिरेणोक्त्वा स्वभावाच्चिरकारिकः। विमृश्य चिरकारित्वाच्चिन्तयामास वै चिरम् ॥१२-२५८-८॥
He replied 'so be it' only after a long time, for by nature he was slow to act; and having reflected, due to his slowness, he indeed pondered for a long while.
पितुराज्ञां कथं कुर्यां न हन्यां मातरं कथम्। कथं धर्मच्छले नास्मिन्निमज्जेयमसाधुवत् ॥१२-२५८-९॥
How can I obey my father's command? How can I avoid killing my mother? How can I avoid sinking in this pretext of dharma like a wicked person?
पितुराज्ञा परो धर्मः स्वधर्मो मातृरक्षणम्। अस्वतन्त्रं च पुत्रत्वं किं नु मां नात्र पीडयेत् ॥१२-२५८-१०॥
The father's command is the highest duty; my own duty is to protect my mother. Being a son means not being independent, so what here could trouble me?
स्त्रियं हत्वा मातरं च को हि जातु सुखी भवेत्। पितरं चाप्यवज्ञाय कः प्रतिष्ठामवाप्नुयात् ॥१२-२५८-११॥
Who could ever be happy after killing a woman and his own mother? And who could ever attain honor after disregarding his father?
अनवज्ञा पितुर्युक्ता धारणं मातृरक्षणम्। युक्तक्षमावुभावेतौ नातिवर्तेतमां कथम् ॥१२-२५८-१२॥
How can one transgress me by not observing non-disregard for the father, support, protection of the mother, and proper forgiveness of both?
पिता ह्यात्मानमाधत्ते जायायां जज्ञियामिति। शीलचारित्रगोत्रस्य धारणार्थं कुलस्य च ॥१२-२५८-१३॥
The father truly entrusts his own self to the wife in the form of offspring. This is for the preservation of the family's character, conduct, lineage, and honor.
सोऽहमात्मा स्वयं पित्रा पुत्रत्वे प्रकृतः पुनः। विज्ञानं मे कथं न स्याद्बुबुधे चात्मसम्भवम् ॥१२-२५८-१४॥
He, who is myself, was again made a son by his own father; how could I not have knowledge? He understood that he was born from himself.
जातकर्मणि यत्प्राह पिता यच्चोपकर्मणि। पर्याप्तः स दृढीकारः पितुर्गौरवनिश्चये ॥१२-२५८-१५॥
Whatever the father declares at the birth and initiation ceremonies is sufficient confirmation for establishing respect for the father.
गुरुरग्र्यः परो धर्मः पोषणाध्ययनाद्धितः। पिता यदाह धर्मः स वेदेष्वपि सुनिश्चितः ॥१२-२५८-१६॥
The teacher is the highest and supreme in righteousness; benefit comes from nourishment and study. What the father declares as righteousness is also firmly established in the Vedas.
प्रीतिमात्रं पितुः पुत्रः सर्वं पुत्रस्य वै पिता। शरीरादीनि देयानि पिता त्वेकः प्रयच्छति ॥१२-२५८-१७॥
A son gives only affection to his father, but a father gives everything to his son. The father alone gives even the body and all else.
तस्मात्पितुर्वचः कार्यं न विचार्यं कथञ्चन। पातकान्यपि पूयन्ते पितुर्वचनकारिणः ॥१२-२५८-१८॥
Therefore, one must carry out the father's command without any consideration. Even sins are purified for those who obey the father's word.
भोगे भाग्ये प्रसवने सर्वलोकनिदर्शने। भर्त्रा चैव समायोगे सीमन्तोन्नयने तथा ॥१२-२५८-१९॥
In enjoyment, fortune, childbirth, public view, by the husband and in union, and in the parting of the hair ceremony, likewise.
पिता स्वर्गः पिता धर्मः पिता परमकं तपः। पितरि प्रीतिमापन्ने सर्वाः प्रीयन्ति देवताः ॥१२-२५८-२०॥
The father is regarded as heaven, as righteousness, and as the highest austerity. When the father is pleased, all the gods are pleased as well.
आशिषस्ता भजन्त्येनं पुरुषं प्राह याः पिता। निष्कृतिः सर्वपापानां पिता यदभिनन्दति ॥१२-२५८-२१॥
The blessings which a father bestows upon this man are those he utters. The atonement for all sins is what the father approves.
मुच्यते बन्धनात्पुष्पं फलं वृन्तात्प्रमुच्यते। क्लिश्यन्नपि सुतस्नेहैः पिता स्नेहं न मुञ्चति ॥१२-२५८-२२॥
A flower is freed from its bondage, a fruit is freed from its stalk; but even when troubled by affection for his son, a father does not let go of his affection.
एतद्विचिन्तितं तावत्पुत्रस्य पितृगौरवम्। पिता ह्यल्पतरं स्थानं चिन्तयिष्यामि मातरम् ॥१२-२५८-२३॥
So far, I have considered the honor of the father for the son. But the father's position is indeed lesser; now I will consider the mother.
यो ह्ययं मयि सङ्घातो मर्त्यत्वे पाञ्चभौतिकः। अस्य मे जननी हेतुः पावकस्य यथारणिः ॥ माता देहारणिः पुंसां सर्वस्यार्तस्य निर्वृतिः ॥१२-२५८-२४॥
This body, composed of five elements and subject to mortality, is an aggregate in me; my mother is its cause, just as the fire-stick is the cause of fire. The mother is the body’s fire-stick for men, for all, and for the afflicted, she is the source of release.
न च शोचति नाप्येनं स्थाविर्यमपकर्षति। श्रिया हीनोऽपि यो गेहे अम्बेति प्रतिपद्यते ॥१२-२५८-२५॥
He neither grieves nor is affected by old age; even one who is deprived of prosperity, if he calls out 'Mother' in the house, is acknowledged.
पुत्रपौत्रसमाकीर्णो जननीं यः समाश्रितः। अपि वर्षशतस्यान्ते स द्विहायनवच्चरेत् ॥१२-२५८-२६॥
Even if a person is surrounded by sons and grandsons, if he has taken refuge in his mother, even at the end of a hundred years, he should conduct himself like a two-year-old child.
समर्थं वासमर्थं वा कृशं वाप्यकृशं तथा। रक्षत्येव सुतं माता नान्यः पोष्टा विधानतः ॥१२-२५८-२७॥
A mother protects her child, whether he is capable or not, weak or not, in every way; no other caretaker does so by nature.
तदा स वृद्धो भवति यदा भवति दुःखितः। तदा शून्यं जगत्तस्य यदा मात्रा वियुज्यते ॥१२-२५८-२८॥
A person is truly old when he is sorrowful; his world becomes empty when he is parted from his mother.
नास्ति मातृसमा छाया नास्ति मातृसमा गतिः। नास्ति मातृसमं त्राणं नास्ति मातृसमा प्रपा ॥१२-२५८-२९॥
There is no shade like a mother, no refuge like a mother. There is no protection like a mother, nor any resting place like a mother.
कुक्षिसन्धारणाद्धात्री जननाज्जननी स्मृता। अङ्गानां वर्धनादम्बा वीरसूत्वेन वीरसूः ॥१२-२५८-३०॥
She is called dhātrī because she sustains the womb, jananī because she gives birth, ambā because she nourishes the limbs, and vīrasūḥ because she bears heroes.
शिशोः शुश्रूषणाच्छुश्रूर्माता देहमनन्तरम्। चेतनावान्नरो हन्याद्यस्य नासुषिरं शिरः ॥१२-२५८-३१॥
Immediately after the mother, who serves the child, departs from the body, a conscious man should kill one whose head is not hollow.
दम्पत्योः प्राणसंश्लेषे योऽभिसन्धिः कृतः किल। तं माता वा पिता वेद भूतार्थो मातरि स्थितः ॥१२-२५८-३२॥
The intention formed at the union of the couple's lives is truly known by the mother or the father, for the real fact resides in the mother.
माता जानाति यद्गोत्रं माता जानाति यस्य सः। मातुर्भरणमात्रेण प्रीतिः स्नेहः पितुः प्रजाः ॥१२-२५८-३३॥
It is the mother who knows the family lineage; she knows whose child he is. The mother's affection arises from merely nurturing, while the father's love is for his offspring.
पाणिबन्धं स्वयं कृत्वा सहधर्ममुपेत्य च। यदि याप्यन्ति पुरुषाः स्त्रियो नार्हन्ति याप्यताम् ॥१२-२५८-३४॥
After performing the marriage by their own will and entering into shared duties, if men endure hardships, women should not be made to endure them.
भरणाद्धि स्त्रियो भर्ता पात्याच्चैव स्त्रियाः पतिः। गुणस्यास्य निवृत्तौ तु न भर्ता न पतिः पतिः ॥१२-२५८-३५॥
A husband is called so for women because he maintains and protects her; but if he ceases to possess this virtue, he is no longer a husband.
एवं स्त्री नापराध्नोति नर एवापराध्यति। व्युच्चरंश्च महादोषं नर एवापराध्यति ॥१२-२५८-३६॥
Thus, the woman is not at fault; it is the man who is truly at fault. By uttering a great offense, it is the man who is truly culpable.
स्त्रिया हि परमो भर्ता दैवतं परमं स्मृतम्। तस्यात्मना तु सदृशमात्मानं परमं ददौ ॥ सर्वकार्यापराध्यत्वान्नापराध्यन्ति चाङ्गनाः ॥१२-२५८-३७॥
For a woman, the husband is regarded as the highest divinity. But he gave her a self equal to his own supreme self. Because women are liable to error in all actions, they are not considered to commit offences.
यश्चनोक्तो हि निर्देशः स्त्रिया मैथुनतृप्तये। तस्य स्मारयतो व्यक्तमधर्मो नात्र संशयः ॥१२-२५८-३८॥
There is no doubt that it is clearly unrighteousness when someone gives an instruction, as spoken by a woman, for the satisfaction of sexual union.
यावन्नारीं मातरं च गौरवे चाधिके स्थिताम्। अवध्यां तु विजानीयुः पशवोऽप्यविचक्षणाः ॥१२-२५८-३९॥
As long as a woman, especially as a mother, is held in the highest respect, even unwise animals should recognize her as inviolable.
देवतानां समावायमेकस्थं पितरं विदुः। मर्त्यानां देवतानां च स्नेहादभ्येति मातरम् ॥१२-२५८-४०॥
The united assembly of the gods is regarded as the father, but out of affection, mortals and gods alike turn to the mother.
एवं विमृशतस्तस्य चिरकारितया बहु। दीर्घः कालो व्यतिक्रान्तस्ततस्तस्यागमत्पिता ॥१२-२५८-४१॥
While he was thus reflecting for a long time, much time passed; then his father arrived.
मेधातिथिर्महाप्राज्ञो गौतमस्तपसि स्थितः। विमृश्य तेन कालेन पत्न्याः संस्थाव्यतिक्रमम् ॥१२-२५८-४२॥
Medhātithi, the greatly wise Gautama, who was engaged in austerity, upon reflection, realized in due course the transgression regarding his wife's death.
सोऽब्रवीद्दुःखसन्तप्तो भृशमश्रूणि वर्तयन्। श्रुतधैर्यप्रसादेन पश्चात्तापमुपागतः ॥१२-२५८-४३॥
He, overwhelmed with sorrow and shedding copious tears, spoke, having come to remorse through the encouragement of heard wisdom.
आश्रमं मम सम्प्राप्तस्त्रिलोकेशः पुरंदरः। अतिथिव्रतमास्थाय ब्राह्मणं रूपमास्थितः ॥१२-२५८-४४॥
Purandara, the lord of the three worlds, came to my hermitage, having taken the vow of hospitality, and assumed the form of a brāhmaṇa.
समया सान्त्वितो वाग्भिः स्वागतेनाभिपूजितः। अर्घ्यं पाद्यं च न्यायेन तयाभिप्रतिपादितः ॥१२-२५८-४५॥
Samayā soothed him with words, honored him with a welcoming reception, and properly presented the offerings of water and water for washing his feet.
परवत्यस्मि चाप्युक्तः प्रणयिष्ये नयेन च। अत्र चाकुशले जाते स्त्रियो नास्ति व्यतिक्रमः ॥१२-२५८-४६॥
I have also been addressed in another's matter and will act with policy; here, when difficulty has arisen, there is no transgression for women.
एवं न स्त्री न चैवाहं नाध्वगस्त्रिदशेश्वरः। अपराध्यति धर्मस्य प्रमादस्त्वपराध्यति ॥१२-२५८-४७॥
Thus, neither a woman, nor I, nor a traveller, nor even the lord of the gods transgresses dharma; rather, it is negligence that transgresses.
ईर्ष्याजं व्यसनं प्राहुस्तेन चैवोर्ध्वरेतसः। ईर्ष्यया त्वहमाक्षिप्तो मग्नो दुष्कृतसागरे ॥१२-२५८-४८॥
They say that misfortune is born of envy, and even those who are celibate are affected by it; but I, having been cast down by envy, am now immersed in the ocean of evil deeds.
हत्वा साध्वीं च नारीं च व्यसनित्वाच्च शासिताम्। भर्तव्यत्वेन भार्यां च को नु मां तारयिष्यति ॥१२-२५८-४९॥
Having killed a virtuous woman and a woman, and being punished due to affliction, who indeed will deliver me, who am to be supported as a wife?
अन्तरेण मयाज्ञप्तश्चिरकारी ह्युदारधीः। यद्यद्य चिरकारी स्यात्स मां त्रायेत पातकात् ॥१२-२५८-५०॥
If the noble-minded one, though slow to act and not instructed by me, should ever delay, may he protect me from sin.
चिरकारिक भद्रं ते भद्रं ते चिरकारिक। यद्यद्य चिरकारी त्वं ततोऽसि चिरकारिकः ॥१२-२५८-५१॥
O procrastinator, auspiciousness to you, auspiciousness to you, O procrastinator! Whatever you do, since you always delay, you are indeed a procrastinator.
त्राहि मां मातरं चैव तपो यच्चार्जितं मया। आत्मानं पातकेभ्यश्च भवाद्य चिरकारिकः ॥१२-२५८-५२॥
O long-enduring one, protect me, my mother, and the austerity I have acquired; today, be the protector of my self from sins.
सहजं चिरकारित्वं चिरप्राज्ञतया तव। सफलं तत्तवाद्यास्तु भवाद्य चिरकारिकः ॥१२-२५८-५३॥
May your innate long-standing nature, due to your long-acquired wisdom, be fruitful today; may you today become one who acts after a long time.
चिरमाशंसितो मात्रा चिरं गर्भेण धारितः। सफलं चिरकारित्वं कुरु त्वं चिरकारिक ॥१२-२५८-५४॥
You were long hoped for by your mother and long carried in her womb; now, make her long effort fruitful, O one who acts after a long time.
चिरायते च सन्तापाच्चिरं स्वपिति वारितः। आवयोश्चिरसन्तापादवेक्ष्य चिरकारिक ॥१२-२५८-५५॥
He remains for a long time and, due to suffering, sleeps for a long time, being prevented. Observing the long suffering of us both, he acts only after a long time.
एवं स दुःखितो राजन्महर्षिर्गौतमस्तदा। चिरकारिं ददर्शाथ पुत्रं स्थितमथान्तिके ॥१२-२५८-५६॥
Thus, O king, the great sage Gautama, afflicted with sorrow, saw his son, who had returned after a long time, standing nearby.
चिरकारी तु पितरं दृष्ट्वा परमदुःखितः। शस्त्रं त्यक्त्वा ततो मूर्ध्ना प्रसादायोपचक्रमे ॥१२-२५८-५७॥
But the one who acts after long consideration, upon seeing his father and being extremely distressed, abandoned his weapon and then approached him with his head (bowed) to seek favor.
गौतमस्तु सुतं दृष्ट्वा शिरसा पतितं भुवि। पत्नीं चैव निराकारां परामभ्यगमन्मुदम् ॥१२-२५८-५८॥
But when Gautama saw his son fallen headlong on the ground and his wife rendered formless, he attained supreme joy.
न हि सा तेन सम्भेदं पत्नी नीता महात्मना। विजने चाश्रमस्थेन पुत्रश्चापि समाहितः ॥१२-२५८-५९॥
Indeed, she was not united as a wife by that great-souled one; in solitude, the hermitage-dweller's son also remained composed.
हन्यात्त्वनपवादेन शस्त्रपाणौ सुते स्थिते। विनीतं प्रश्नयित्वा च व्यवस्येदात्मकर्मसु ॥१२-२५८-६०॥
One should kill, but only without exception, when the son stands armed; after questioning the well-behaved (one), one should decide regarding one's own duties.
बुद्धिश्चासीत्सुतं दृष्ट्वा पितुश्चरणयोर्नतम्। शस्त्रग्रहणचापल्यं संवृणोति भयादिति ॥१२-२५८-६१॥
Seeing the son bowed at his father's feet, the intellect restrains the rashness of seizing weapons out of fear.
ततः पित्रा चिरं स्तुत्वा चिरं चाघ्राय मूर्धनि। चिरं दोर्भ्यां परिष्वज्य चिरं जीवेत्युदाहृतः ॥१२-२५८-६२॥
Then the father, after praising him for a long time, smelling his head for a long time, and embracing him with both arms for a long time, uttered, 'May he live long.'
एवं स गौतमः पुत्रं प्रीतिहर्षसमन्वितः। अभिनन्द्य महाप्राज्ञ इदं वचनमब्रवीत् ॥१२-२५८-६३॥
Thus, Gautama, filled with affection and joy, greeted his son and the great wise one spoke these words.
चिरकारिक भद्रं ते चिरकारी चिरं भव। चिरायमाणे त्वयि च चिरमस्मि सुदुःखितः ॥१२-२५८-६४॥
O slow-acting one, may you be well. Remain slow to act for a long time. While you delay, I have long been deeply distressed.
गाथाश्चाप्यब्रवीद्विद्वान्गौतमो मुनिसत्तमः। चिरकारिषु धीरेषु गुणोद्देशसमाश्रयात् ॥१२-२५८-६५॥
The wise sage Gautama, foremost among sages, also spoke these verses, prompted by the enumeration of virtues, among those who act with patience and wisdom.
चिरेण मित्रं बध्नीयाच्चिरेण च कृतं त्यजेत्। चिरेण हि कृतं मित्रं चिरं धारणमर्हति ॥१२-२५८-६६॥
One should form a friendship only after a long period of consideration, and similarly, sever a friendship only after long deliberation. For a friendship formed after due time is worthy of being maintained for a long duration.
रागे दर्पे च माने च द्रोहे पापे च कर्मणि। अप्रिये चैव कर्तव्ये चिरकारी प्रशस्यते ॥१२-२५८-६७॥
One who acts after careful consideration is praised, whether it is in passion, arrogance, pride, enmity, sin, action, unpleasant matters, or duty.
बन्धूनां सुहृदां चैव भृत्यानां स्त्रीजनस्य च। अव्यक्तेष्वपराधेषु चिरकारी प्रशस्यते ॥१२-२५८-६८॥
When it comes to relatives, friends, servants, and womenfolk, in cases where offences are unclear, one who acts after due deliberation is praised.
एवं स गौतमस्तस्य प्रीतः पुत्रस्य भारत। कर्मणा तेन कौरव्य चिरकारितया तया ॥१२-२५८-६९॥
Thus, O Bhārata, Gautama was pleased with his son, O Kauravya, because of that act and its long performance.
एवं सर्वेषु कार्येषु विमृश्य पुरुषस्ततः। चिरेण निश्चयं कृत्वा चिरं न परितप्यते ॥१२-२५८-७०॥
Thus, when a person considers all actions carefully and makes a decision after thorough deliberation, he does not regret it for a long time.
चिरं धारयते रोषं चिरं कर्म नियच्छति। पश्चात्तापकरं कर्म न किञ्चिदुपपद्यते ॥१२-२५८-७१॥
One who bears anger for a long time and restrains action for a long time, never performs any action that leads to regret.
चिरं वृद्धानुपासीत चिरमन्वास्य पूजयेत्। चिरं धर्मान्निषेवेत कुर्याच्चान्वेषणं चिरम् ॥१२-२५८-७२॥
One should serve elders for a long time, and after staying with them for a long time, honor them. One should practice virtues for a long time and pursue inquiry for a long time.
चिरमन्वास्य विदुषश्चिरं शिष्टान्निषेव्य च। चिरं विनीय चात्मानं चिरं यात्यनवज्ञताम् ॥१२-२५८-७३॥
By living long with the wise, serving the learned for a long time, and restraining oneself for a long time, one attains respect and is not despised.
ब्रुवतश्च परस्यापि वाक्यं धर्मोपसंहितम्। चिरं पृच्छेच्चिरं ब्रूयाच्चिरं न परिभूयते ॥१२-२५८-७४॥
One should listen to and speak words imbued with dharma, even if they are from another, for a long time; such words are not disregarded even after a long time.
उपास्य बहुलास्तस्मिन्नाश्रमे सुमहातपाः। समाः स्वर्गं गतो विप्रः पुत्रेण सहितस्तदा ॥१२-२५८-७५॥
After performing worship for many years in that hermitage, the brāhmaṇa of great austerity, together with his son, attained heaven at that time.
