12.258
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.
कथं कार्यं परीक्षेत शीघ्रं वाथ चिरेण वा। सर्वथा कार्यदुर्गेऽस्मिन्भवान्नः परमो गुरुः ॥१२-२५८-१॥
kathaṃ kāryaṃ parīkṣeta śīghraṃ vātha cireṇa vā। sarvathā kāryadurge'smin bhavān naḥ paramo guruḥ ॥12-258-1॥
[कथं (kathaṃ) - how; कार्यं (kāryam) - task; परीक्षेत (parīkṣeta) - should examine; शीघ्रं (śīghram) - quickly; वा (vā) - or; अथ (atha) - or; चिरेण (cireṇa) - with delay; वा (vā) - or; सर्वथा (sarvathā) - in every way; कार्यदुर्गे (kāryadurge) - in the fortress of the task; अस्मिन् (asmin) - in this; भवान् (bhavān) - you; नः (naḥ) - for us; परमः (paramaḥ) - supreme; गुरुः (guruḥ) - teacher;]
(How should the task be examined, quickly or with delay? In every way, in this fortress of the task, you are for us the supreme teacher.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। चिरकारेस्तु यत्पूर्वं वृत्तमाङ्गिरसे कुले ॥१२-२५८-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। cirakāras tu yat pūrvaṃ vṛttam āṅgirase kule ॥12-258-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; चिरकारेः (cirakāreḥ) - of long duration; तु (tu) - but; यत् (yat) - which; पूर्वम् (pūrvam) - formerly; वृत्तम् (vṛttam) - happened; आङ्गिरसे (āṅgirase) - in the lineage of Angiras; कुले (kule) - in the family;]
(Here also they cite this ancient history. Of long duration, but which formerly happened in the family of Angiras.)
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॥
cirakārika bhadraṃ te bhadraṃ te cirakārika। cirakārī hi medhāvī nāparādhyati karmasu ॥12-258-3॥
[चिरकारिक (cirakārika) - one who acts after due deliberation; भद्रं (bhadraṃ) - auspiciousness; ते (te) - to you; भद्रं (bhadraṃ) - auspiciousness; ते (te) - to you; चिरकारिक (cirakārika) - one who acts after due deliberation; चिरकारी (cirakārī) - one who acts after due deliberation; हि (hi) - indeed; मेधावी (medhāvī) - wise person; न (na) - not; अपराध्यति (aparādhyati) - commits a fault; कर्मसु (karmasu) - in actions;]
(One who acts after due deliberation, auspiciousness to you, auspiciousness to you, one who acts after due deliberation. Indeed, a wise person who acts after due deliberation does not commit a fault in actions.)
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॥
cirakārī mahāprājño gautamasyābhavatsutaḥ। ciraṃ hi sarvakāryāṇi samekṣāvānprapadyate ॥12-258-4॥
[चिरकारी (cirakārī) - one who acts after due deliberation; महाप्राज्ञः (mahāprājñaḥ) - very wise; गौतमस्य (gautamasya) - of Gautama; अभवत् (abhavat) - became; सुतः (sutaḥ) - son; चिरम् (ciram) - for a long time; हि (hi) - indeed; सर्वकार्याणि (sarvakāryāṇi) - all actions; समेक्षावान् (samekṣāvān) - one who examines carefully; प्रपद्यते (prapadyate) - undertakes;]
(One who acts after due deliberation, the very wise son of Gautama became (so); for a long time indeed, one who examines carefully undertakes all actions.)
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॥
ciraṃ sañcintayann arthāṃś ciraṃ jāgrac ciraṃ svapan। cirakāryābhisampatteś cirakārī tathocyate ॥12-258-5॥
[चिरम् (ciram) - for a long time; सञ्चिन्तयन् (sañcintayan) - pondering; considering; अर्थान् (arthān) - objects; purposes; चिरम् (ciram) - for a long time; जाग्रत् (jāgrat) - awake; चिरम् (ciram) - for a long time; स्वपन् (svapan) - sleeping; चिरकार्याभिसम्पत्तेः (cirakāryābhisampatteḥ) - until the accomplishment of a long-term task; चिरकारी (cirakārī) - one who acts after long consideration; तथा (tathā) - thus; उच्यते (ucyate) - is called;]
(For a long time pondering objects, for a long time awake, for a long time sleeping; until the accomplishment of a long-term task, one who acts after long consideration is thus called.)
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॥
alasagrahaṇaṃ prāpto durmedhāvī tathocyate। buddhilāghavayuktena janenādīrghadarśinā ॥12-258-6॥
[अलसग्रहणम् (alasagrahaṇam) - laziness-acquisition; प्राप्तः (prāptaḥ) - attained; दुर्मेधावी (durmedhāvī) - one with poor intellect; तथा (tathā) - thus; उच्यते (ucyate) - is called; बुद्धिलाघवयुक्तेन (buddhilāghavayuktena) - with lack of intelligence; जनेन (janena) - by the person; अदीर्घदर्शिना (adīrghadarśinā) - by one without foresight;]
(One who has attained laziness is thus called a person of poor intellect; by the person with lack of intelligence, by one without foresight.)
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॥
vyabhicāre tu kasmiṃścid vyatikramyāparān sutān। pitroktah kupitenātha jahīmāṃ jananīmiti ॥12-258-7॥
[व्यभिचारे (vyabhicāre) - in adultery; तु (tu) - but; कस्मिंश्चित् (kasmiṃścit) - in some; व्यतिक्रम्य (vyatikramya) - having transgressed; अपरान् (aparān) - other; सुतान् (sutān) - sons; पित्रोक्तः (pitroktah) - spoken by the father; कुपितेन (kupitena) - by the angry; अथ (atha) - then; जही (jahī) - destroy; माम् (mām) - me; जननीम् (jananīm) - mother; इति (iti) - thus;]
(But in the case of adultery, having transgressed with other sons, spoken by the father, then by the angry (one): "Destroy me, (your) mother"—thus.)
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॥
sa tatheti cireṇoktvā svabhāvāccirakārikaḥ। vimṛśya cirakāritvāccintayāmāsa vai ciram ॥12-258-8॥
[स (sa) - he; तथा (tathā) - thus; इति (iti) - so; चिरेण (cireṇa) - after a long time; उक्त्वा (uktvā) - having said; स्वभावात् (svabhāvāt) - by nature; चिरकारिकः (cirakārikaḥ) - one who acts slowly; विमृश्य (vimṛśya) - having considered; चिरकारित्वात् (cirakāritvāt) - because of slowness; चिन्तयामास (cintayāmāsa) - he thought; वै (vai) - indeed; चिरम् (ciram) - for a long time;]
(He, having said 'so be it' after a long time, being by nature slow to act, having considered, because of slowness, indeed thought for a long time.)
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॥
piturājñāṃ kathaṃ kuryāṃ na hanyāṃ mātaraṃ katham। kathaṃ dharmacchale nāsminnimajeyamasādhuvat ॥12-258-9॥
[पितुः (pituḥ) - of the father; आज्ञाम् (ājñām) - command; कथम् (katham) - how; कुर्याम् (kuryām) - should I do; न (na) - not; हन्याम् (hanyām) - should I kill; मातरम् (mātaram) - mother; कथम् (katham) - how; कथम् (katham) - how; धर्मच्छले (dharmacchale) - in the pretext of dharma; न (na) - not; अस्मिन् (asmin) - in this; निमज्जेयम् (nimajyeyam) - should I sink; असाधुवत् (asādhuvat) - like a wicked person;]
(How should I carry out my father's command? How should I not kill my mother? How should I not sink in this pretext of dharma like a wicked person?)
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॥
piturājñā paro dharmaḥ svadharmo mātṛrakṣaṇam। asvatantraṃ ca putratvaṃ kiṃ nu māṃ nātra pīḍayet ॥12-258-10॥
[पितुः (pituḥ) - of the father; आज्ञा (ājñā) - command; परः (paraḥ) - supreme; धर्मः (dharmaḥ) - duty; स्वधर्मः (svadharmaḥ) - one's own duty; मातृरक्षणम् (mātṛrakṣaṇam) - protection of the mother; अस्वतन्त्रम् (asvatantram) - not independent; च (ca) - and; पुत्रत्वम् (putratvam) - sonship; किम् (kim) - what; नु (nu) - indeed; माम् (mām) - me; न (na) - not; अत्र (atra) - here; पीडयेत् (pīḍayet) - should afflict;]
(The command of the father is the supreme duty; one's own duty is the protection of the mother. Not independent is sonship, and what indeed here should afflict me?)
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॥
striyaṃ hatvā mātaraṃ ca ko hi jātu sukhī bhavet। pitaraṃ cāpyavajñāya kaḥ pratiṣṭhām avāpnuyāt ॥12-258-11॥
[स्त्रियं (striyaṃ) - woman; हत्वा (hatvā) - having killed; मातरं (mātaraṃ) - mother; च (ca) - and; कः (kaḥ) - who; हि (hi) - indeed; जातु (jātu) - ever; सुखी (sukhī) - happy; भवेत् (bhavet) - would become; पितरं (pitaraṃ) - father; च (ca) - and; अपि (api) - also; अवज्ञाय (avajñāya) - having disregarded; कः (kaḥ) - who; प्रतिष्ठाम् (pratiṣṭhām) - honor; अवाप्नुयात् (avāpnuyāt) - would attain;]
(Having killed a woman and mother, who indeed would ever become happy? And having also disregarded the father, who would attain honor?)
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॥
anavajñā pituryuktā dhāraṇaṃ mātṛrakṣaṇam। yuktakṣamāvubhāvetau nātivartetamāṃ katham ॥12-258-12॥
[अनवज्ञा (anavajñā) - non-disregard; पितुः (pituḥ) - of the father; युक्ता (yuktā) - joined; धारणम् (dhāraṇam) - support; मातृरक्षणम् (mātṛrakṣaṇam) - protection of the mother; युक्त (yukta) - proper; क्षमा (kṣamā) - forgiveness; उभौ (ubhau) - both; एतौ (etau) - these two; न (na) - not; अतिवर्तेत (ativarteta) - should transgress; माम् (mām) - me; कथम् (katham) - how;]
(Non-disregard of the father, joined support, protection of the mother, proper forgiveness—both these one should not transgress me, how?)
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॥
pitā hy ātmānam ādhatte jāyāyāṃ jajñiyām iti। śīla-cāritra-gotrasya dhāraṇārthaṃ kulasya ca ॥12-258-13॥
[पिता (pitā) - father; हि (hi) - indeed; आत्मानम् (ātmānam) - self; आधत्ते (ādhatte) - places; जायायाम् (jāyāyām) - in wife; जज्ञियाम् (jajñiyām) - offspring; इति (iti) - thus; शील (śīla) - character; चारित्र (cāritra) - conduct; गोत्रस्य (gotrasya) - of lineage; धारणार्थम् (dhāraṇārtham) - for the purpose of upholding; कुलस्य (kulasya) - of the family; च (ca) - and;]
(The father indeed places his self in the wife as offspring thus. For the purpose of upholding the character, conduct, and lineage, and of the family.)
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॥
so'hamātmā svayaṃ pitrā putratve prakṛtaḥ punaḥ। vijñānaṃ me kathaṃ na syādbubudhe cātmasambhavam ॥12-258-14॥
[सः (saḥ) - he; अहम् (aham) - I; आत्मा (ātmā) - self; स्वयम् (svayam) - by himself; पित्रा (pitrā) - by the father; पुत्रत्वे (putratve) - in the state of son; प्रकृतः (prakṛtaḥ) - made; पुनः (punaḥ) - again; विज्ञानम् (vijñānam) - knowledge; मे (me) - to me; कथम् (katham) - how; न (na) - not; स्यात् (syāt) - could be; बुबुधे (bubudhe) - he understood; च (ca) - and; आत्मसम्भवम् (ātmasambhavam) - originated from self;]
(He, I, the self, by himself, by the father, made in the state of son again; knowledge to me how not could be; he understood and originated from self.)
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॥
jātakarmaṇi yatprāha pitā yaccopakarmaṇi। paryāptaḥ sa dṛḍhīkāraḥ piturgauravaniścaye ॥12-258-15॥
[जातकर्मणि (jātakarmaṇi) - at the birth-rite; यत् (yat) - what; प्राह (prāha) - he said; पिता (pitā) - the father; यच्च (yacca) - and what; उपकर्मणि (upakarmaṇi) - at the initiation-rite; पर्याप्तः (paryāptaḥ) - sufficient; सः (saḥ) - that; दृढीकारः (dṛḍhīkāraḥ) - confirmation; पितुः (pituḥ) - of the father; गौरव (gaurava) - respect; निश्चये (niścaye) - in the determination;]
(At the birth-rite, what the father said and what (he said) at the initiation-rite— that is sufficient confirmation in the determination of respect for the father.)
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॥
gururagryaḥ paro dharmaḥ poṣaṇādhyayanāddhitaḥ। pitā yadāha dharmaḥ sa vedeṣvapi suniścitaḥ ॥12-258-16॥
[गुरुः (guruḥ) - teacher; अग्र्यः (agryaḥ) - foremost; परः (paraḥ) - supreme; धर्मः (dharmaḥ) - righteousness; पोषणात् (poṣaṇāt) - from nourishment; अध्ययनात् (adhyayanāt) - from study; हितः (hitaḥ) - benefit; पिता (pitā) - father; यत् (yat) - that which; आह (āha) - says; धर्मः (dharmaḥ) - righteousness; सः (saḥ) - that; वेदेषु (vedeṣu) - in the Vedas; अपि (api) - even; सुनिश्चितः (suniścitaḥ) - well established;]
(The teacher is foremost, supreme righteousness, benefit comes from nourishment and study. That which the father says is righteousness, that is well established even in the Vedas.)
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॥
prītimātraṃ pituḥ putraḥ sarvaṃ putrasya vai pitā। śarīrādīni deyāni pitā tvekaḥ prayacchati ॥12-258-17॥
[प्रीतिमात्रं (prītimātram) - only affection; पितुः (pituḥ) - of the father; पुत्रः (putraḥ) - son; सर्वं (sarvaṃ) - all; पुत्रस्य (putrasya) - of the son; वै (vai) - indeed; पिता (pitā) - father; शरीरादीनि (śarīrādīni) - body and others; देयानि (deyāni) - to be given; पिता (pitā) - father; तु (tu) - but; एकः (ekaḥ) - alone; प्रयच्छति (prayacchati) - gives;]
(Only affection (is) of the father (to) the son; all (is) indeed (of) the son (to) the father. Body and others are to be given; the father alone gives.)
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॥
tasmātpiturvacaḥ kāryaṃ na vicāryaṃ kathañcana। pātakānyapi pūyante piturvacanakāriṇaḥ ॥12-258-18॥
[तस्मात् (tasmāt) - therefore; पितुः (pituḥ) - of the father; वचः (vacaḥ) - word; कार्यं (kāryam) - to be done; न (na) - not; विचार्यं (vicāryam) - to be considered; कथञ्चन (kathañcana) - in any way; पातकानि (pātakāni) - sins; अपि (api) - even; पूयन्ते (pūyante) - are purified; पितुः (pituḥ) - of the father; वचनकारिणः (vacanakāriṇaḥ) - those who act according to the word;]
(Therefore, the word of the father is to be done, not to be considered in any way. Even sins are purified for those who act according to the word of the father.)
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॥
bhoge bhāgye prasavane sarvalokanidarśane। bhartrā caiva samāyoge sīmantonnayane tathā ॥12-258-19॥
[भोगे (bhoge) - in enjoyment; भाग्ये (bhāgye) - in fortune; प्रसवने (prasavane) - in childbirth; सर्वलोकनिदर्शने (sarvalokanidarśane) - in the sight of all people; भर्त्रा (bhartrā) - by the husband; च (ca) - and; एव (eva) - indeed; समायोगे (samāyoge) - in union; सीमन्तोन्नयने (sīmantonnayane) - in the parting of the hair ceremony; तथा (tathā) - likewise;]
(In enjoyment, in fortune, in childbirth, in the sight of all people, by the husband and indeed in union, in the parting of the hair ceremony, likewise.)
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॥
pitā svargaḥ pitā dharmaḥ pitā paramakaṃ tapaḥ। pitari prītim-āpanne sarvāḥ prīyanti devatāḥ ॥12-258-20॥
[पिता (pitā) - father; स्वर्गः (svargaḥ) - heaven; पिता (pitā) - father; धर्मः (dharmaḥ) - righteousness; पिता (pitā) - father; परमकं (paramakaṃ) - supreme; तपः (tapaḥ) - austerity; पितरि (pitari) - in the father; प्रीतिम् (prītim) - affection; आपन्ने (āpanne) - having obtained; सर्वाः (sarvāḥ) - all; प्रीयन्ति (prīyanti) - are pleased; देवताः (devatāḥ) - deities;]
(Father is heaven; father is righteousness; father is the supreme austerity. When affection is obtained in the father, all deities are pleased.)
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॥
āśiṣastā bhajantyenaṃ puruṣaṃ prāha yāḥ pitā। niṣkṛtiḥ sarvapāpānāṃ pitā yadabhinandati ॥12-258-21॥
[आशिषः (āśiṣaḥ) - blessings; ता (tā) - those; भजन्ति (bhajanti) - bestow; एनम् (enam) - this; पुरुषम् (puruṣam) - man; प्राह (prāha) - says; याः (yāḥ) - which; पिता (pitā) - father; निष्कृतिः (niṣkṛtiḥ) - atonement; सर्वपापानाम् (sarvapāpānām) - of all sins; पिता (pitā) - father; यत् (yat) - which; अभिनन्दति (abhinandati) - approves;]
(Blessings, those which the father says to this man, bestow. The atonement of all sins is that which the father approves.)
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॥
mucyate bandhanātpūṣpaṃ phalaṃ vṛntātpramucyate। kliśyannapi sutasnehaiḥ pitā snehaṃ na muñcati ॥12-258-22॥
[मुच्यते (mucyate) - is released; (from) बन्धनात् (bandhanāt) - from bondage; पुष्पं (puṣpam) - flower; फलम् (phalam) - fruit; वृन्तात् (vṛntāt) - from the stalk; प्रमुच्यते (pramucyate) - is completely released; क्लिश्यन् (kliśyan) - suffering; अपि (api) - even; सुतस्नेहैः (sutasnehaiḥ) - by affection for the son; पिता (pitā) - father; स्नेहं (sneham) - affection; न (na) - not; मुञ्चति (muñcati) - releases;]
(A flower is released from its bondage; a fruit is completely released from the stalk. Even while suffering from affection for his son, a father does not release his affection.)
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॥
etadvicintitaṃ tāvatputrasya pitṛgauravam। pitā hyalpataraṃ sthānaṃ cintayiṣyāmi mātaram ॥12-258-23॥
[एतत् (etat) - this; विचिन्तितं (vicintitam) - considered; तावत् (tāvat) - so far; पुत्रस्य (putrasya) - of the son; पितृगौरवम् (pitṛgauravam) - father's honor; पिता (pitā) - father; हि (hi) - indeed; अल्पतरं (alpataraṃ) - lesser; स्थानं (sthānam) - position; चिन्तयिष्यामि (cintayiṣyāmi) - I will consider; मातरम् (mātaram) - mother;]
(This has been considered so far: the father's honor of the son. The father indeed is a lesser position; I will consider the mother.)
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॥
yo hy ayaṃ mayi saṅghāto martyatve pāñcabhautikaḥ। asya me jananī hetuḥ pāvakasya yathāraṇiḥ॥ mātā dehāraṇiḥ puṃsāṃ sarvasyārtasya nirvṛtiḥ॥12-258-24॥
[यः (yaḥ) - who; हि (hi) - indeed; अयम् (ayam) - this; मयि (mayi) - in me; सङ्घातः (saṅghātaḥ) - aggregate; मर्त्यत्वे (martyatve) - in mortality; पाञ्चभौतिकः (pāñcabhautikaḥ) - consisting of five elements; अस्य (asya) - of this; मे (me) - my; जननी (jananī) - mother; हेतुः (hetuḥ) - cause; पावकस्य (pāvakasya) - of fire; यथा (yathā) - just as; अरणिः (araṇiḥ) - fire-stick; माता (mātā) - mother; देह-अरणिः (deha-araṇiḥ) - body as fire-stick; पुंसाम् (puṃsām) - of men; सर्वस्य (sarvasya) - of all; आर्तस्य (ārtasya) - of the afflicted; निर्वृतिः (nirvṛtiḥ) - release;]
(Who indeed this aggregate in me in mortality consisting of five elements, of this my mother (is) the cause, of fire just as (the) fire-stick. Mother (is the) body-fire-stick of men, of all, of the afflicted, (she is) release.)
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॥
na ca śocati nāpy enaṃ sthāviryam apakarṣati। śriyā hīno'pi yo gehe ambe ti pratipadyate ॥12-258-25॥
[न (na) - not; च (ca) - and; शोचति (śocati) - grieves; न (na) - not; अपि (api) - also; एनम् (enam) - him; स्थाविर्यम् (sthāviryam) - old age; अपकर्षति (apakarṣati) - draws away; श्रिया (śriyā) - by prosperity; हीनः (hīnaḥ) - deprived; अपि (api) - even; यः (yaḥ) - who; गेहे (gehe) - in the house; अम्बेति (ambe ti) - utters 'Mother'; प्रतिपद्यते (pratipadyate) - addresses;]
(And he does not grieve, nor does old age draw him away; even one deprived of prosperity, who in the house utters 'Mother', is addressed.)
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॥
putrapautrasamākīrṇo jananīṃ yaḥ samāśritaḥ। api varṣaśatasyānte sa dvihāyanavaccaret॥12-258-26॥
[पुत्र (putra) - son; पौत्र (pautra) - grandson; समाकीर्णः (samākīrṇaḥ) - filled with; जननीम् (jananīm) - mother; यः (yaḥ) - who; समाश्रितः (samāśritaḥ) - has taken refuge; अपि (api) - even; वर्षशतस्य (varṣaśatasya) - of a hundred years; अन्ते (ante) - at the end; सः (saḥ) - he; द्विहायनवत् (dvihāyanavat) - like a two-year-old; चरेत् (caret) - should behave;]
(One who, though surrounded by sons and grandsons, has taken refuge in his mother—even at the end of a hundred years, he should behave like a two-year-old.)
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॥
samarthaṃ vā samarthaṃ vā kṛśaṃ vāpyakṛśaṃ tathā। rakṣatyeva sutaṃ mātā nānyaḥ poṣṭā vidhānataḥ ॥12-258-27॥
[समर्थं (samarthaṃ) - capable; वा (vā) - or; समर्थं (samarthaṃ) - capable; वा (vā) - or; कृशं (kṛśaṃ) - weak; वा (vā) - or; अपि (api) - even; अकृशं (akṛśaṃ) - not weak; तथा (tathā) - likewise; रक्षति (rakṣati) - protects; एव (eva) - indeed; सुतं (sutaṃ) - son; माता (mātā) - mother; न (na) - not; अन्यः (anyaḥ) - other; पोष्टा (poṣṭā) - nourisher; विधानतः (vidhānataḥ) - by rule;]
(Whether capable or not capable, whether weak or not weak likewise, the mother indeed protects the son; no other nourisher does so by rule.)
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॥
tadā sa vṛddho bhavati yadā bhavati duḥkhitaḥ। tadā śūnyaṃ jagattasya yadā mātrā viyujyate ॥12-258-28॥
[तदा (tadā) - then; स (sa) - he; वृद्धः (vṛddhaḥ) - old; aged; भवति (bhavati) - becomes; यदा (yadā) - when; भवति (bhavati) - becomes; दुःखितः (duḥkhitaḥ) - afflicted; sorrowful; तदा (tadā) - then; शून्यम् (śūnyam) - empty; void; जगत् (jagat) - world; तस्य (tasya) - his; यदा (yadā) - when; मात्रा (mātrā) - mother; वियुज्यते (viyujyate) - is separated; is parted;]
(Then he becomes old when he becomes afflicted; then his world is empty when his mother is separated.)
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॥
nāsti mātṛsamā chāyā nāsti mātṛsamā gatiḥ। nāsti mātṛsamaṃ trāṇaṃ nāsti mātṛsamā prapā ॥12-258-29॥
[नास्ति (nāsti) - is not; मातृसमा (mātṛsamā) - like a mother; छाया (chāyā) - shade; नास्ति (nāsti) - is not; मातृसमा (mātṛsamā) - like a mother; गतिः (gatiḥ) - refuge; नास्ति (nāsti) - is not; मातृसमं (mātṛsamam) - like a mother; त्राणं (trāṇam) - protection; नास्ति (nāsti) - is not; मातृसमा (mātṛsamā) - like a mother; प्रपा (prapā) - resting place;]
(There is no shade like a mother, there is no refuge like a mother. There is no protection like a mother, there is no resting place like a mother.)
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॥
kukṣisandhāraṇāddhātrī jananājjananī smṛtā। aṅgānāṃ vardhanādambā vīrasūtvena vīrasūḥ ॥12-258-30॥
[कुक्षि-सन्धारणात् (kukṣi-sandhāraṇāt) - from the sustaining of the womb; धात्री (dhātrī) - nurse; (one who sustains) जननात् (jananāt) - from giving birth; जननी (jananī) - mother; (one who gives birth) स्मृता (smṛtā) - is called; अङ्गानाम् (aṅgānām) - of the limbs; वर्धनात् (vardhanāt) - from nourishing; अम्बा (ambā) - mother; (nourisher) वीरसूत्वेन (vīrasūtvena) - by the state of bearing heroes; वीरसूः (vīrasūḥ) - mother of heroes;]
(From sustaining the womb, she is called dhātrī (nurse); from giving birth, jananī (mother); from nourishing the limbs, ambā (mother); by the state of bearing heroes, vīrasūḥ (mother of heroes).)
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॥
śiśoḥ śuśrūṣaṇāc chuśrūr mātā deham anantaram। cetanāvān naro hanyād yasya nāsuṣiraṃ śiraḥ ॥12-258-31॥
[शिशोः (śiśoḥ) - of the child; शुश्रूषणात् (śuśrūṣaṇāt) - from service; शुश्रूः (śuśrūḥ) - one who serves; माता (mātā) - mother; देहम् (deham) - body; अनन्तरम् (anantaram) - immediately after; चेतनावान् (cetanāvān) - conscious; नरः (naraḥ) - man; हन्यात् (hanyāt) - should kill; यस्य (yasya) - whose; न (na) - not; असुषिरम् (asuṣiram) - not hollow; शिरः (śiraḥ) - head;]
(Of the child, from service, one who serves, mother, body, immediately after, conscious, man, should kill, whose, not, not hollow, head.)
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॥
dampatyoḥ prāṇasaṃśleṣe yo’bhisandhiḥ kṛtaḥ kila। taṃ mātā vā pitā veda bhūtārtho mātari sthitaḥ ॥12-258-32॥
[दम्पत्योः (dampatyoḥ) - of the couple; प्राणसंश्लेषे (prāṇasaṃśleṣe) - in the union of lives; यः (yaḥ) - which; अभिसन्धिः (abhisandhiḥ) - intention; कृतः (kṛtaḥ) - made; किल (kila) - indeed; तं (taṃ) - that; माता (mātā) - mother; वा (vā) - or; पिता (pitā) - father; वेद (veda) - knows; भूतार्थः (bhūtārthaḥ) - the true fact; मातरि (mātari) - in the mother; स्थितः (sthitaḥ) - residing;]
(Of the couple, in the union of lives, which intention is made indeed, that the mother or the father knows, the true fact residing in the mother.)
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॥
mātā jānāti yadgotraṃ mātā jānāti yasya saḥ। māturbharaṇamātreṇa prītiḥ snehaḥ pituḥ prajāḥ ॥12-258-33॥
[माता (mātā) - mother; जानाति (jānāti) - knows; यत् (yat) - which; गोत्रं (gotraṃ) - family lineage; माता (mātā) - mother; जानाति (jānāti) - knows; यस्य (yasya) - whose; सः (saḥ) - he; मातुः (mātuḥ) - of the mother; भरणमात्रेण (bharaṇamātreṇa) - by mere maintenance; प्रीतिः (prītiḥ) - affection; स्नेहः (snehaḥ) - love; पितुः (pituḥ) - of the father; प्रजाः (prajāḥ) - children;]
(Mother knows which family lineage; mother knows whose he; by mere maintenance of the mother, affection; love of the father, children.)
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॥
pāṇibandhaṃ svayaṃ kṛtvā sahadharmamupetya ca। yadi yāpyanti puruṣāḥ striyo nārhanti yāpyatām ॥12-258-34॥
[पाणिबन्धं (pāṇibandham) - hand-binding; (marriage ritual); स्वयं (svayam) - oneself; by oneself; कृत्वा (kṛtvā) - having done; having performed; सहधर्मम् (sahadharmam) - joint duty; shared dharma; उपेत्य (upetya) - having approached; having entered into; च (ca) - and; यदि (yadi) - if; याप्यन्ति (yāpyanti) - endure; undergo; पुरुषाः (puruṣāḥ) - men; स्त्रियः (striyaḥ) - women; न (na) - not; अर्हन्ति (arhanti) - are worthy; deserve; याप्यताम् (yāpyatām) - should be endured; should be undergone;]
(Having performed the hand-binding (marriage) oneself and having entered into joint duty, if men endure, women are not worthy (do not deserve) to endure.)
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॥
bharaṇāddhi striyo bhartā pātyāccaiva striyāḥ patiḥ। guṇasyāsya nivṛttau tu na bhartā na patiḥ patiḥ॥12-258-35॥
[भरणात् (bharaṇāt) - from maintenance; हि (hi) - indeed; स्त्रियः (striyaḥ) - women; भर्ता (bhartā) - husband; पात्यात् (pātyāt) - from protection; च (ca) - and; एव (eva) - only; स्त्रियाः (striyāḥ) - of a woman; पतिः (patiḥ) - husband; गुणस्य (guṇasya) - of virtue; अस्य (asya) - of this; निवृत्तौ (nivṛttau) - on cessation; तु (tu) - but; न (na) - not; भर्ता (bhartā) - husband; न (na) - not; पतिः (patiḥ) - husband; पतिः (patiḥ) - husband;]
(Indeed, from maintenance, the husband (is so called) for women; and from protection, the husband is (so called) of a woman only. But on the cessation of this virtue, he is not a husband, not a husband, (not) a husband.)
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॥
evaṃ strī nāparādhnoti nara evāparādhyati। vyuccaraṃś ca mahādoṣaṃ nara evāparādhyati ॥12-258-36॥
[एवं (evaṃ) - thus; स्त्री (strī) - woman; न (na) - not; अपराध्नोति (aparādhnoti) - commits an offense; नरः (naraḥ) - man; एव (eva) - indeed; अपराध्यति (aparādhyati) - commits an offense; व्युच्चरन् (vyuccaran) - uttering; च (ca) - and; महादोषम् (mahādoṣam) - great fault; नरः (naraḥ) - man; एव (eva) - indeed; अपराध्यति (aparādhyati) - commits an offense;]
(Thus, the woman does not commit an offense; the man indeed commits an offense. Uttering a great fault, the man indeed commits an offense.)
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॥
striyā hi paramo bhartā daivataṃ paramaṃ smṛtam। tasyātmanā tu sadṛśamātmānaṃ paramaṃ dadau ॥ sarvakāryāparādhyatvānnāparādhyanti cāṅganāḥ ॥12-258-37॥
[स्त्रिया (striyā) - of a woman; हि (hi) - indeed; परमः (paramaḥ) - supreme; भर्ता (bhartā) - husband; दैवतम् (daivatam) - divinity; परमम् (paramam) - supreme; स्मृतम् (smṛtam) - is considered; तस्य (tasya) - her; आत्मना (ātmanā) - by self; तु (tu) - but; सदृशम् (sadṛśam) - equal; आत्मानम् (ātmānam) - self; परमम् (paramam) - supreme; ददौ (dadau) - gave; सर्वकार्यापराध्यत्वात् (sarvakāryāparādhyatvāt) - because of being liable to error in all actions; न (na) - not; अपराध्यन्ति (aparādhyanti) - do commit offence; च (ca) - and; अङ्गनाः (aṅganāḥ) - women;]
(Of a woman, indeed, the supreme husband is considered the supreme divinity. But to her, by self, he gave an equal supreme self. Because of being liable to error in all actions, women do not commit offence.)
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॥
yaś canokto hi nirdeśaḥ striyā maithuna-tṛptaye। tasya smārayato vyaktam adharmo nātra saṃśayaḥ॥12-258-38॥
[यः (yaḥ) - who; च (ca) - and; न (na) - not; उक्तः (uktaḥ) - spoken; हि (hi) - indeed; निर्देशः (nirdeśaḥ) - instruction; स्त्रिया (striyā) - by a woman; मैथुन (maithuna) - sexual union; तृप्तये (tṛptaye) - for the satisfaction; तस्य (tasya) - of that; स्मारयतः (smārayataḥ) - reminding; व्यक्तम् (vyaktam) - clearly; अधर्मः (adharmaḥ) - unrighteousness; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Whoever indeed gives an instruction, spoken by a woman, for the satisfaction of sexual union—reminding of that, clearly unrighteousness; here, there is no doubt.)
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॥
yāvan nārīṃ mātaraṃ ca gaurave cādhike sthitām। avadhyāṃ tu vijānīyuḥ paśavo'pyavicakṣaṇāḥ ॥12-258-39॥
[यावत् (yāvat) - as long as; नारीम् (nārīm) - woman; मातरम् (mātaram) - mother; च (ca) - and; गौरवे (gaurave) - in respect; च (ca) - and; अधिके (adhike) - in greater; स्थिताम् (sthitām) - situated; अवध्याम् (avadhyām) - not to be killed; तु (tu) - but; विजानीयुः (vijānīyuḥ) - should know; पशवः (paśavaḥ) - animals; अपि (api) - even; अविचक्षणाः (avicakṣaṇāḥ) - unwise;]
(As long as a woman, as a mother, is situated in greater respect, even unwise animals should know her as not to be killed.)
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॥
devatānāṃ samāvāyamekasthaṃ pitaraṃ viduḥ। martyānāṃ devatānāṃ ca snehādabhyeti mātaram ॥12-258-40॥
[देवतानाम् (devatānām) - of the gods; समावायम् (samāvāyam) - assembly; coming together; एकस्थम् (ekastham) - in one place; united; पितरम् (pitaram) - father; विदुः (viduḥ) - they know; मर्त्यानाम् (martyānām) - of mortals; देवतानाम् (devatānām) - of the gods; च (ca) - and; स्नेहात् (snehāt) - from affection; from love; अभ्येति (abhyeti) - approaches; goes towards; मातरम् (mātaram) - mother;]
(They know the assembly of the gods united as the father. From affection, one approaches the mother of mortals and gods.)
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॥
evaṃ vimṛśatas tasya cirakāritayā bahu। dīrghaḥ kālo vyatikrāntas tatas tasyāgamat pitā ॥12-258-41॥
[एवं (evaṃ) - thus; विमृशतः (vimṛśataḥ) - reflecting; तस्य (tasya) - his; चिरकारितया (cirakāritayā) - by long duration; बहु (bahu) - much; दीर्घः (dīrghaḥ) - long; कालः (kālaḥ) - time; व्यतिक्रान्तः (vyatikrāntaḥ) - passed; ततः (tataḥ) - then; तस्य (tasya) - his; आगमत् (āgamat) - came; पिता (pitā) - father;]
(Thus, as he was reflecting, due to the long duration, much time passed; then his father came.)
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॥
medhātithir mahāprājño gautamas tapasi sthitaḥ। vimṛśya tena kālena patnyāḥ saṃsthāvyatikramam ॥12-258-42॥
[मेधातिथिः (medhātithiḥ) - Medhātithi; (proper noun, name); महाप्राज्ञः (mahāprājñaḥ) - greatly wise; गौतमः (gautamaḥ) - Gautama; (proper noun, name); तपसि (tapasi) - in austerity; स्थितः (sthitaḥ) - situated; विमृश्य (vimṛśya) - having considered; तेन (tena) - by him; कालेन (kālena) - by time; पत्न्याः (patnyāḥ) - of the wife; संस्था (saṃsthā) - death; end; अवतिक्रमम् (avatikramam) - transgression; exceeding;]
(Medhātithi, the greatly wise Gautama, situated in austerity, having considered by him, by time, the transgression of the end (death) of the wife.)
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॥
so'bravīd duḥkha-santapto bhṛśam aśrūṇi vartayan | śruta-dhairya-prasādena paścāttāpam upāgataḥ ||12-258-43||
[सः (saḥ) - he; अब्रवीत् (abravīt) - spoke; दुःखसन्तप्तः (duḥkha-santaptaḥ) - afflicted by sorrow; भृशम् (bhṛśam) - intensely; अश्रूणि (aśrūṇi) - tears; वर्तयन् (vartayan) - shedding; श्रुतधैर्यप्रसादेन (śruta-dhairya-prasādena) - by the grace of heard courage; पश्चात्तापम् (paścāttāpam) - remorse; उपागतः (upāgataḥ) - attained;]
(He, afflicted by sorrow, spoke, intensely shedding tears, having attained remorse by the grace of heard courage.)
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॥
āśramaṃ mama samprāptas trilokeśaḥ puraṃdaraḥ। atithivratam āsthāya brāhmaṇaṃ rūpam āsthitaḥ ॥12-258-44॥
[आश्रमं (āśramam) - hermitage; मम (mama) - my; सम्प्राप्तः (samprāptaḥ) - having arrived; त्रिलोकेशः (trilokeśaḥ) - lord of the three worlds; पुरंदरः (puraṃdaraḥ) - Purandara (Indra); अतिथिव्रतम् (atithivratam) - the vow of hospitality; आस्थाय (āsthāya) - having undertaken; ब्राह्मणं (brāhmaṇam) - brāhmaṇa; रूपम् (rūpam) - form; आस्थितः (āsthitaḥ) - having assumed;]
(The lord of the three worlds, Purandara, having arrived at my hermitage, having undertaken the vow of hospitality, assumed the form of a brāhmaṇa.)
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 sāntvito vāgbhiḥ svāgatenābhipūjitaḥ। arghyaṃ pādyaṃ ca nyāyena tayābhipratipāditaḥ ॥12-258-45॥
[समया (samayā) - by Samayā; (name of a woman) सान्त्वितः (sāntvitaḥ) - soothed; वाग्भिः (vāgbhiḥ) - with words; स्वागतेन (svāgatena) - with welcome; अभिपूजितः (abhipūjitaḥ) - honored; अर्घ्यम् (arghyam) - offering of water; पाद्यम् (pādyam) - water for washing feet; च (ca) - and; न्यायेन (nyāyena) - properly; तया (tayā) - by her; अभिप्रतिपादितः (abhipratipāditaḥ) - duly presented;]
(By Samayā, soothed with words, honored with welcome, the offering of water and water for washing feet were properly and duly presented by her.)
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॥
paravatyasmi cāpyuktaḥ praṇayiṣye nayena ca। atra cākuśale jāte striyo nāsti vyatikramaḥ ॥12-258-46॥
[परवति (paravati) - in another's (matter); अस्मि (asmi) - I am; च (ca) - and; अपि (api) - also; उक्तः (uktaḥ) - addressed; प्रणयिष्ये (praṇayiṣye) - I will act; नयेन (nayena) - with policy; च (ca) - and; अत्र (atra) - here; च (ca) - and; अकुशले (akuśale) - in difficulty; जाते (jāte) - having arisen; स्त्रियः (striyaḥ) - women; न (na) - not; अस्ति (asti) - is; व्यतिक्रमः (vyatikramaḥ) - transgression;]
(In another's (matter) I am also addressed, I will act with policy; here, when difficulty has arisen, for women there is no transgression.)
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॥
evaṃ na strī na caivāhaṃ nādhvagastridaśeśvaraḥ। aparādhyati dharmasya pramādastvaparādhyati ॥12-258-47॥
[एवं (evaṃ) - thus; न (na) - not; स्त्री (strī) - woman; न (na) - not; च (ca) - and; एव (eva) - indeed; अहम् (aham) - I; न (na) - not; अध्वगः (adhvagaḥ) - traveller; त्रिदशेश्वरः (tridaśeśvaraḥ) - lord of the gods; अपराध्यति (aparādhyati) - transgresses; धर्मस्य (dharmasya) - of dharma; प्रमादः (pramādaḥ) - negligence; तु (tu) - but; अपराध्यति (aparādhyati) - transgresses;]
(Thus, neither woman nor indeed I, nor traveller, nor lord of the gods transgresses dharma; but negligence transgresses.)
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॥
īrṣyājaṃ vyasanaṃ prāhustena caivordhvaretasaḥ। īrṣyayā tvahamākṣipto magno duṣkṛtasāgare ॥12-258-48॥
[ईर्ष्या (īrṣyā) - envy; जम् (jam) - born; व्यसनम् (vyasanam) - misfortune; प्राहुः (prāhuḥ) - they call; तेन (tena) - by that; च (ca) - and; एव (eva) - indeed; ऊर्ध्वरेतसः (ūrdhvaretasaḥ) - of one with uplifted seed (celibate); ईर्ष्यया (īrṣyayā) - by envy; तु (tu) - but; अहम् (aham) - I; आक्षिप्तः (ākṣiptaḥ) - cast down; मग्नः (magnaḥ) - immersed; दुष्कृत (duṣkṛta) - evil deed; सागरे (sāgare) - in the ocean;]
(They call misfortune born of envy, and by that indeed, of one with uplifted seed; but I, cast down by envy, am immersed in the ocean of evil deeds.)
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॥
hatvā sādhvīṃ ca nārīṃ ca vyasanitvāc ca śāsitām। bhartavyatvena bhāryāṃ ca ko nu māṃ tārayiṣyati॥12-258-49॥
[हत्वा (hatvā) - having killed; साध्वीम् (sādhvīm) - virtuous woman; च (ca) - and; नारीम् (nārīm) - woman; च (ca) - and; व्यसनित्वात् (vyasanitvāt) - due to affliction; च (ca) - and; शासिताम् (śāsitām) - punished; भर्तव्यत्वेन (bhartavyatvena) - in the state of being to be supported; भार्याम् (bhāryām) - wife; च (ca) - and; कः (kaḥ) - who; नु (nu) - indeed; माम् (mām) - me; तारयिष्यति (tārayiṣyati) - will deliver;]
(Having killed a virtuous woman and a woman, and due to affliction, punished, and in the state of being to be supported, wife and (me)—who indeed will deliver me?)
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॥
antareṇa mayājñaptaś cirakārī hyudāradhīḥ। yadyadya cirakārī syāt sa māṃ trāyeta pātakāt ॥12-258-50॥
[अन्तरेण (antareṇa) - without; by the absence of; मया (mayā) - by me; आज्ञप्तः (ājñaptaḥ) - instructed; ordered; चिरकारी (cirakārī) - delaying; slow to act; हि (hi) - indeed; surely; उदारधीः (udāradhīḥ) - noble-minded; of generous intellect; यद्यद्य (yadyadya) - if at all; whenever; चिरकारी (cirakārī) - delaying; slow to act; स्यात् (syāt) - should be; might be; सः (saḥ) - he; माम् (mām) - me; त्रायेत (trāyeta) - should protect; might save; पातकात् (pātakāt) - from sin; from evil;]
(Without being instructed by me, the one who delays, indeed noble-minded, if ever he should be delaying, he should protect me from sin.)
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॥
cirakārika bhadraṃ te bhadraṃ te cirakārika। yadyadya cirakārī tvaṃ tato'si cirakārikaḥ ॥12-258-51॥
[चिरकारिक (cirakārika) - one who acts after a long time; भद्रं (bhadraṃ) - auspiciousness; ते (te) - to you; भद्रं (bhadraṃ) - auspiciousness; ते (te) - to you; चिरकारिक (cirakārika) - one who acts after a long time; यद्यद्य (yadyadya) - whatever; चिरकारी (cirakārī) - delayer; one who acts after a long time; त्वं (tvaṃ) - you; ततः (tataḥ) - therefore; असि (asi) - are; चिरकारिकः (cirakārikaḥ) - one who acts after a long time;]
(One who acts after a long time, auspiciousness to you, auspiciousness to you, one who acts after a long time. Whatever (you do), you are a delayer; therefore, you are one who acts after a long time.)
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॥
trāhi māṃ mātaraṃ caiva tapo yaccārjitaṃ mayā। ātmānaṃ pātakebhyaśca bhavādya cirakārikah ॥12-258-52॥
[त्राहि (trāhi) - protect; (imperative of trā, to protect;) माम् (mām) - me; मातरम् (mātaram) - mother; च (ca) - and; एव (eva) - indeed; तपः (tapaḥ) - austerity; यत् (yat) - which; च (ca) - and; अर्जितम् (arjitam) - acquired; मया (mayā) - by me; आत्मानम् (ātmānam) - self; पातकेभ्यः (pātakebhyaḥ) - from sins; च (ca) - and; भव (bhava) - be; अद्य (adya) - today; चिरकारिकः (cirakārikah) - long-enduring;]
(Protect me, and my mother indeed, and the austerity which has been acquired by me; be today the protector of the self from sins, O long-enduring one.)
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॥
sahajaṃ cirakāritvaṃ ciraprājñatayā tava। saphalaṃ tattavādyāstu bhavādya cirakārikaḥ ॥12-258-53॥
[सहजं (sahajaṃ) - innate; चिरकारित्वं (cirakāritvaṃ) - long-standing nature; चिरप्राज्ञतया (ciraprājñatayā) - by long-acquired wisdom; तव (tava) - your; सफलं (saphalaṃ) - fruitful; तत्तव (tattava) - that of you; अद्य (adya) - today; अस्तु (astu) - may it be; भव (bhava) - become; अद्य (adya) - today; चिरकारिकः (cirakārikaḥ) - one who acts after a long time;]
(Innate long-standing nature by your long-acquired wisdom; may that of you today be fruitful, may you today become one who acts after a long time.)
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॥
ciramāśaṃsito mātrā ciraṃ garbheṇa dhāritaḥ। saphalaṃ cirakāritvaṃ kuru tvaṃ cirakārika ॥12-258-54॥
[चिरम् (ciram) - for a long time; आशंसितः (āśaṃsitaḥ) - hoped for; मात्रा (mātrā) - by the mother; चिरम् (ciram) - for a long time; गर्भेण (garbheṇa) - in the womb; धारितः (dhāritaḥ) - carried; सफलम् (saphalam) - fruitful; चिरकारित्वम् (cirakāritvam) - long effort; कुरु (kuru) - do; त्वम् (tvam) - you; चिरकारिक (cirakārika) - one who acts after a long time;]
(For a long time hoped for by the mother, for a long time carried in the womb; make the long effort fruitful, you who act after a long time.)
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॥
cirāyate ca santāpācciraṃ svapiti vāritaḥ। āvayościrasantāpādavekṣya cirakārika ॥12-258-55॥
[चिरायते (cirāyate) - remains for a long time; च (ca) - and; सन्तापात् (santāpāt) - from suffering; चिरम् (ciram) - for a long time; स्वपिति (svapiti) - sleeps; वारितः (vāritaḥ) - prevented; आवयोः (āvayoḥ) - of us two; चिरसन्तापात् (cirasantāpāt) - from long suffering; अवेक्ष्य (avekṣya) - having observed; चिरकारिक (cirakārika) - one who acts after a long time;]
(Remains for a long time and from suffering, sleeps for a long time, prevented. Of us two, from long suffering, having observed, one who acts after a long time.)
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॥
evaṃ sa duḥkhito rājan-maharṣir gautamas tadā। cirakāriṃ dadarśātha putraṃ sthitam athāntike ॥12-258-56॥
[एवं (evaṃ) - thus; स (sa) - he; दुःखितः (duḥkhitaḥ) - afflicted with sorrow; राजन् (rājan) - O king; महर्षिः (maharṣiḥ) - great sage; गौतमः (gautamaḥ) - Gautama; तदा (tadā) - then; चिरकारिम् (cirakārim) - one who acts after a long time; ददर्श (dadarśa) - saw; अथ (atha) - then; पुत्रम् (putram) - son; स्थितम् (sthitam) - standing; अथ (atha) - then; अन्तिके (antike) - nearby;]
(Thus he, afflicted with sorrow, O king, the great sage Gautama then saw his son, who had delayed long, standing nearby.)
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॥
cirakārī tu pitaraṃ dṛṣṭvā paramaduḥkhitaḥ। śastraṃ tyaktvā tato mūrdhnā prasādāyopacakrame ॥12-258-57॥
[चिरकारी (cirakārī) - one who acts after long consideration; तु (tu) - but; पितरं (pitaraṃ) - father; दृष्ट्वा (dṛṣṭvā) - having seen; परमदुःखितः (paramaduḥkhitaḥ) - extremely distressed; शस्त्रं (śastram) - weapon; त्यक्त्वा (tyaktvā) - having abandoned; ततः (tataḥ) - then; मूर्ध्ना (mūrdhnā) - with (his) head; प्रसादाय (prasādāya) - for favor; उपचक्रमे (upacakrame) - he approached;]
(The one who acts after long consideration, but, having seen his father, extremely distressed, having abandoned the weapon, then, with (his) head, for favor, he approached.)
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॥
gautamastu sutaṃ dṛṣṭvā śirasā patitaṃ bhuvi। patnīṃ caiva nirākārāṃ parāmabhyagamanmudam ॥12-258-58॥
[गौतमः (gautamaḥ) - Gautama; (proper noun, name of a sage); तु (tu) - but; however; सुतं (sutaṃ) - son; (accusative singular); दृष्ट्वा (dṛṣṭvā) - having seen; (absolutive of √dṛś, to see); शिरसा (śirasā) - with (his) head; (instrumental singular of śiras, head); पतितं (patitaṃ) - fallen; (accusative singular); भुवि (bhuvi) - on the ground; (locative singular of bhu, earth); पत्नीं (patnīṃ) - wife; (accusative singular); च (ca) - and; एव (eva) - indeed; surely; निराकारां (nirākārāṃ) - formless; without shape; (accusative singular, feminine); पराम् (parām) - supreme; highest; (accusative singular, feminine); अभ्यगमत् (abhyagamat) - approached; attained; (3rd person singular, perfect tense of abhi-√gam, to approach); मुदम् (mudam) - joy; happiness; (accusative singular, feminine);]
(But Gautama, having seen his son fallen on the ground with (his) head, and (his) wife indeed formless, attained supreme joy.)
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॥
na hi sā tena sambhedaṃ patnī nītā mahātmanā। vijane cāśramasthena putraścāpi samāhitaḥ ॥12-258-59॥
[न (na) - not; हि (hi) - indeed; सा (sā) - she; तेन (tena) - by him; सम्भेदं (sambhedaṃ) - union; पत्नी (patnī) - wife; नीता (nītā) - led; महात्मना (mahātmanā) - by the great-souled; विजने (vijane) - in solitude; च (ca) - and; आश्रमस्थेन (āśramasthena) - by the hermitage-dweller; पुत्रः (putraḥ) - son; च (ca) - and; अपि (api) - also; समाहितः (samāhitaḥ) - composed;]
(Not indeed she by him union wife led by the great-souled; in solitude and by the hermitage-dweller the son also composed.)
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॥
hanyāttvanapavādena śastrapāṇau sute sthite। vinītaṃ praśnayitvā ca vyavasyedātmakarmasu ॥12-258-60॥
[हन्यात् (hanyāt) - should kill; त्व (tva) - but; अनपवादेन (anapavādena) - without exception; शस्त्रपाणौ (śastrapāṇau) - with weapon in hand; सुते (sute) - when the son; स्थिते (sthite) - is present; विनीतं (vinītaṃ) - well-behaved; प्रश्नयित्वा (praśnayitvā) - having questioned; च (ca) - and; व्यवस्येत् (vyavasyet) - should decide; आत्मकर्मसु (ātmakarmasu) - in one's own duties;]
(Should kill, but without exception, with weapon in hand, when the son is present; having questioned the well-behaved (one), and should decide in one's own duties.)
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॥
buddhiś cāsīt sutaṃ dṛṣṭvā pituś caraṇayoḥ natam। śastragrahaṇacāpalyaṃ saṃvṛṇoti bhayād iti ॥12-258-61॥
[बुद्धिः (buddhiḥ) - intellect; च (ca) - and; आसीत् (āsīt) - was; सुतम् (sutam) - son; दृष्ट्वा (dṛṣṭvā) - having seen; पितुः (pituḥ) - of the father; चरणयोः (caraṇayoḥ) - at the feet; नतम् (natam) - bowed; शस्त्रग्रहणचापल्यं (śastragrahaṇacāpalyaṃ) - rashness in seizing weapons; संवृणोति (saṃvṛṇoti) - covers; भयात् (bhayāt) - from fear; इति (iti) - thus;]
(Intellect and was, having seen the son bowed at the feet of the father, covers rashness in seizing weapons from fear, thus.)
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॥
tataḥ pitrā ciraṃ stutvā ciraṃ cāghrāya mūrdhani। ciraṃ dorbhyāṃ pariṣvajya ciraṃ jīvetyudāhṛtaḥ ॥12-258-62॥
[ततः (tataḥ) - then; पित्रा (pitrā) - by the father; चिरं (ciraṃ) - for a long time; स्तुत्वा (stutvā) - having praised; चिरं (ciraṃ) - for a long time; च (ca) - and; अघ्राय (aghrāya) - having smelled; मूर्धनि (mūrdhani) - on the head; चिरं (ciraṃ) - for a long time; दोर् (dor) - with the arms; भ्याम् (bhyām) - by two; परिष्वज्य (pariṣvajya) - having embraced; चिरं (ciraṃ) - for a long time; जीवेत् (jīvet) - may he live; इति (iti) - thus; उदाहृतः (udāhṛtaḥ) - was uttered;]
(Then, by the father, for a long time, having praised, for a long time and having smelled on the head, for a long time, with both arms having embraced, for a long time, 'may he live' thus was uttered.)
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॥
evaṃ sa gautamaḥ putraṃ prītiharṣasamanvitaḥ। abhinandya mahāprājña idaṃ vacanamabravīt ॥12-258-63॥
[एवं (evaṃ) - thus; स (sa) - he; गौतमः (gautamaḥ) - Gautama; पुत्रं (putraṃ) - son; प्रीतिहर्षसमन्वितः (prītiharṣasamanvitaḥ) - endowed with affection and joy; अभिनन्द्य (abhinandya) - having greeted; महाप्राज्ञ (mahāprājña) - the great wise one; इदं (idaṃ) - this; वचनम् (vacanam) - speech; अब्रवीत् (abravīt) - spoke;]
(Thus he, Gautama, having greeted his son endowed with affection and joy, the great wise one spoke this speech.)
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॥
cirakārika bhadraṃ te cirakārī ciraṃ bhava। cirāyamāṇe tvayi ca ciramasmi suduḥkhitaḥ ॥12-258-64॥
[चिरकारिक (cirakārika) - one who acts after a long time; भद्रं (bhadraṃ) - welfare; auspiciousness; ते (te) - to you; चिरकारी (cirakārī) - one who acts after a long time; चिरं (ciraṃ) - for a long time; भव (bhava) - be; become; चिरायमाणे (cirāyamāṇe) - while you are delaying; त्वयि (tvayi) - in you; च (ca) - and; चिरम् (ciram) - for a long time; अस्मि (asmi) - I am; सुदुःखितः (suduḥkhitaḥ) - very sorrowful;]
(O one who acts after a long time, welfare to you. Be one who acts after a long time for a long time. While you are delaying, and in you, I am for a long time very sorrowful.)
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॥
gāthāś cāpy abravīd vidvān gautamo munisattamaḥ। cirakāriṣu dhīreṣu guṇoddeśa-samāśrayāt ॥12-258-65॥
[गाथाः (gāthāḥ) - verses; च (ca) - and; अपि (api) - also; अब्रवीत् (abravīt) - spoke; विद्वान् (vidvān) - the learned one; गौतमः (gautamaḥ) - Gautama; मुनिसत्तमः (munisattamaḥ) - the best among sages; चिरकारिषु (cirakāriṣu) - among those who act after long consideration; धीरेषु (dhīreṣu) - among the wise; गुणोद्देश (guṇoddeśa) - enumeration of virtues; समाश्रयात् (samāśrayāt) - from the resort to;]
(The learned Gautama, the best among sages, also spoke verses due to the enumeration of virtues, among those who act after long consideration, among the wise, from the resort to.)
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॥
cireṇa mitraṃ badhnīyāccireṇa ca kṛtaṃ tyajet। cireṇa hi kṛtaṃ mitraṃ ciraṃ dhāraṇamarhati ॥12-258-66॥
[चिरेण (cireṇa) - after a long time; मित्रं (mitraṃ) - friend; बध्नीयात् (badhnīyāt) - should bind; च (ca) - and; चिरेण (cireṇa) - after a long time; कृतं (kṛtaṃ) - made; त्यजेत् (tyajet) - should abandon; चिरेण (cireṇa) - after a long time; हि (hi) - indeed; कृतं (kṛtaṃ) - made; मित्रं (mitraṃ) - friend; चिरं (ciraṃ) - for a long time; धारणम् (dhāraṇam) - maintenance; अर्हति (arhati) - deserves;]
(After a long time, a friend should be bound; after a long time, a made (friendship) should be abandoned. For indeed, a made friend deserves maintenance for a long time.)
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॥
rāge darpe ca māne ca drohe pāpe ca karmaṇi। apriye caiva kartavye cirakārī praśasyate ॥12-258-67॥
[रागे (rāge) - in passion; दर्पे (darpe) - in arrogance; च (ca) - and; माने (māne) - in pride; च (ca) - and; द्रोहे (drohe) - in enmity; पापे (pāpe) - in sin; च (ca) - and; कर्मणि (karmaṇi) - in action; अप्रिये (apriye) - in the unpleasant; च (ca) - and; एव (eva) - indeed; कर्तव्ये (kartavye) - in duty; चिरकारी (cirakārī) - one who acts after long consideration; प्रशस्यते (praśasyate) - is praised;]
(In passion, in arrogance, and in pride, and in enmity, in sin, and in action, in the unpleasant, and indeed in duty, one who acts after long consideration is praised.)
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॥
bandhūnāṃ suhṛdāṃ caiva bhṛtyānāṃ strījanasya ca। avyakteṣvaparādheṣu cirakārī praśasyate ॥12-258-68॥
[बन्धूनाम् (bandhūnām) - of relatives; सुहृदाम् (suhṛdām) - of friends; च (ca) - and; एव (eva) - indeed; भृत्यानाम् (bhṛtyānām) - of servants; स्त्रीजनस्य (strījanasya) - of womenfolk; च (ca) - and; अव्यक्तेषु (avyakteṣu) - in unclear (cases); अपराधेषु (aparādheṣu) - in offences; चिरकारी (cirakārī) - one who acts after delay; प्रशस्यते (praśasyate) - is praised;]
(Of relatives, of friends, and indeed of servants, of womenfolk and, in unclear offences, one who acts after delay is praised.)
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॥
evaṃ sa gautamas tasya prītaḥ putrasya bhārata। karmaṇā tena kauravya cirakāritayā tayā ॥12-258-69॥
[एवं (evaṃ) - thus; सः (saḥ) - he; गौतमः (gautamaḥ) - Gautama; तस्य (tasya) - of him; प्रीतः (prītaḥ) - pleased; पुत्रस्य (putrasya) - of the son; भारत (bhārata) - O Bhārata; कर्मणा (karmaṇā) - by the act; तेन (tena) - by him; कौरव्य (kauravya) - O descendant of Kuru; चिरकारितया (cirakāritayā) - by the long performance; तया (tayā) - by that;]
(Thus he, Gautama, was pleased with his son, O Bhārata, by that act, O Kauravya, by that long performance.)
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॥
evaṃ sarveṣu kāryeṣu vimṛśya puruṣastataḥ। cireṇa niścayaṃ kṛtvā ciraṃ na paritapyate ॥12-258-70॥
[एवं (evaṃ) - thus; सर्वेषु (sarveṣu) - in all; कार्येषु (kāryeṣu) - actions; विमृश्य (vimṛśya) - having deliberated; पुरुषः (puruṣaḥ) - a person; ततः (tataḥ) - then; चिरेण (cireṇa) - after a long time; निश्चयम् (niścayam) - decision; कृत्वा (kṛtvā) - having made; चिरम् (ciram) - for a long time; न (na) - not; परितप्यते (paritapyate) - regrets;]
(Thus, in all actions, having deliberated, a person then, after a long time, having made a decision, for a long time, does not regret.)
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॥
ciraṃ dhārayate roṣaṃ ciraṃ karma niyacchati। paścāttāpakaraṃ karma na kiñcidupapadyate ॥12-258-71॥
[चिरं (ciraṃ) - for a long time; धारयते (dhārayate) - bears; रोषं (roṣaṃ) - anger; चिरं (ciraṃ) - for a long time; कर्म (karma) - action; नियच्छति (niyacchati) - restrains; पश्चात्तापकरं (paścāttāpakaraṃ) - causing repentance; कर्म (karma) - action; न (na) - not; किञ्चित् (kiñcit) - at all; उपपद्यते (upapadyate) - is appropriate;]
(For a long time bears anger, for a long time restrains action. An action causing repentance is not at all appropriate.)
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॥
ciraṃ vṛddhānupāsīta ciramanvāsya pūjayet। ciraṃ dharmānniṣeveta kuryāccānveṣaṇaṃ ciram ॥12-258-72॥
[चिरम् (ciram) - for a long time; वृद्धान् (vṛddhān) - elders; उपासीत (upāsīta) - should serve; चिरम् (ciram) - for a long time; अनु (anu) - after; आस्य (āsya) - having stayed; पूजयेत् (pūjayet) - should honor; चिरम् (ciram) - for a long time; धर्मान् (dharmān) - virtues; निषेवेत (niṣeveta) - should practice; कुर्यात् (kuryāt) - should do; च (ca) - and; अन्वेषणम् (anveṣaṇam) - investigation; चिरम् (ciram) - for a long time;]
(For a long time, elders should be served; after staying for a long time, one should honor them. For a long time, virtues should be practiced, and investigation should be done for a long time.)
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॥
ciramanvāsya viduṣaś ciraṃ śiṣṭān niṣevya ca। ciraṃ vinīya cātmānaṃ ciraṃ yāty anavajñatām ॥12-258-73॥
[चिरम् (ciram) - for a long time; अन्वास्य (anvāsya) - having lived with; विदुषः (viduṣaḥ) - of the wise; चिरम् (ciram) - for a long time; शिष्टान् (śiṣṭān) - the learned ones; निषेव्य (niṣevya) - having served; च (ca) - and; चिरम् (ciram) - for a long time; विनी्य (vinīya) - having restrained; च (ca) - and; आत्मानम् (ātmānam) - oneself; चिरम् (ciram) - for a long time; याति (yāti) - attains; अनवज्ञताम् (anavajñatām) - respect (freedom from contempt);]
(For a long time, having lived with the wise, for a long time having served the learned, and for a long time having restrained oneself, one attains respect (freedom from contempt).)
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॥
bruvataś ca parasyāpi vākyaṃ dharmopasaṃhitam। ciraṃ pṛcchec ciraṃ brūyāc ciraṃ na paribhūyate ॥12-258-74॥
[ब्रुवतः (bruvataḥ) - of one who speaks; च (ca) - and; परस्य (parasya) - of another; अपि (api) - also; वाक्यम् (vākyam) - speech; धर्म-उप-संहितम् (dharma-upa-saṃhitam) - accompanied by dharma; चिरम् (ciram) - for a long time; पृच्छेत् (pṛcchet) - should ask; चिरम् (ciram) - for a long time; ब्रूयात् (brūyāt) - should speak; चिरम् (ciram) - for a long time; न (na) - not; परिभूयते (paribhūyate) - is disregarded;]
(And the speech of another, accompanied by dharma, of one who speaks, should be asked for a long time, should be spoken for a long time, for a long time is not disregarded.)
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॥
upāsya bahulās tasminnāśrame sumahātapāḥ। samāḥ svargaṃ gato vipraḥ putreṇa sahitas tadā ॥12-258-75॥
[उपास्य (upāsya) - having worshipped; बहुलाः (bahulāḥ) - many; तस्मिन् (tasmin) - in that; आश्रमे (āśrame) - hermitage; सुमहातपाः (sumahātapāḥ) - of great austerity; समाः (samāḥ) - years; स्वर्गम् (svargam) - heaven; गतः (gataḥ) - gone; विप्रः (vipraḥ) - brāhmaṇa; पुत्रेण (putreṇa) - with (his) son; सहितः (sahitaḥ) - together; तदा (tadā) - then;]
(Having worshipped for many years in that hermitage, the brāhmaṇa of great austerity then, together with his son, went to heaven.)
After performing worship for many years in that hermitage, the brāhmaṇa of great austerity, together with his son, attained heaven at that time.
