12.258
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
kathaṃ kāryaṃ parīkṣeta śīghraṃ vātha cireṇa vā। sarvathā kāryadurge'smin bhavān naḥ paramo guruḥ ॥12-258-1॥
How should one examine the task, quickly or after some delay? In all respects, in this difficult matter, you are our supreme teacher.
bhīṣma uvāca॥
Bhīṣma said.
atrāpy udāharantīmam itihāsaṃ purātanam। cirakāras tu yat pūrvaṃ vṛttam āṅgirase kule ॥12-258-2॥
Here too, they recount this ancient story—an event of long ago that once took place in the family of Angiras.
cirakārika bhadraṃ te bhadraṃ te cirakārika। cirakārī hi medhāvī nāparādhyati karmasu ॥12-258-3॥
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.
cirakārī mahāprājño gautamasyābhavatsutaḥ। ciraṃ hi sarvakāryāṇi samekṣāvānprapadyate ॥12-258-4॥
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.
ciraṃ sañcintayann arthāṃś ciraṃ jāgrac ciraṃ svapan। cirakāryābhisampatteś cirakārī tathocyate ॥12-258-5॥
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.
alasagrahaṇaṃ prāpto durmedhāvī tathocyate। buddhilāghavayuktena janenādīrghadarśinā ॥12-258-6॥
A person who has acquired laziness is called one of poor intellect; such a person, lacking intelligence and foresight, is thus described.
vyabhicāre tu kasmiṃścid vyatikramyāparān sutān। pitroktah kupitenātha jahīmāṃ jananīmiti ॥12-258-7॥
However, in the case of adultery, if a woman transgresses with other sons, the father, being angry, may say: "Destroy me, (your) mother."
sa tatheti cireṇoktvā svabhāvāccirakārikaḥ। vimṛśya cirakāritvāccintayāmāsa vai ciram ॥12-258-8॥
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.
piturājñāṃ kathaṃ kuryāṃ na hanyāṃ mātaraṃ katham। kathaṃ dharmacchale nāsminnimajeyamasādhuvat ॥12-258-9॥
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?
piturājñā paro dharmaḥ svadharmo mātṛrakṣaṇam। asvatantraṃ ca putratvaṃ kiṃ nu māṃ nātra pīḍayet ॥12-258-10॥
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?
striyaṃ hatvā mātaraṃ ca ko hi jātu sukhī bhavet। pitaraṃ cāpyavajñāya kaḥ pratiṣṭhām avāpnuyāt ॥12-258-11॥
Who could ever be happy after killing a woman and his own mother? And who could ever attain honor after disregarding his father?
anavajñā pituryuktā dhāraṇaṃ mātṛrakṣaṇam। yuktakṣamāvubhāvetau nātivartetamāṃ katham ॥12-258-12॥
How can one transgress me by not observing non-disregard for the father, support, protection of the mother, and proper forgiveness of both?
pitā hy ātmānam ādhatte jāyāyāṃ jajñiyām iti। śīla-cāritra-gotrasya dhāraṇārthaṃ kulasya ca ॥12-258-13॥
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.
so'hamātmā svayaṃ pitrā putratve prakṛtaḥ punaḥ। vijñānaṃ me kathaṃ na syādbubudhe cātmasambhavam ॥12-258-14॥
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.
jātakarmaṇi yatprāha pitā yaccopakarmaṇi। paryāptaḥ sa dṛḍhīkāraḥ piturgauravaniścaye ॥12-258-15॥
Whatever the father declares at the birth and initiation ceremonies is sufficient confirmation for establishing respect for the father.
gururagryaḥ paro dharmaḥ poṣaṇādhyayanāddhitaḥ। pitā yadāha dharmaḥ sa vedeṣvapi suniścitaḥ ॥12-258-16॥
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.
prītimātraṃ pituḥ putraḥ sarvaṃ putrasya vai pitā। śarīrādīni deyāni pitā tvekaḥ prayacchati ॥12-258-17॥
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.
tasmātpiturvacaḥ kāryaṃ na vicāryaṃ kathañcana। pātakānyapi pūyante piturvacanakāriṇaḥ ॥12-258-18॥
Therefore, one must carry out the father's command without any consideration. Even sins are purified for those who obey the father's word.
bhoge bhāgye prasavane sarvalokanidarśane। bhartrā caiva samāyoge sīmantonnayane tathā ॥12-258-19॥
In enjoyment, fortune, childbirth, public view, by the husband and in union, and in the parting of the hair ceremony, likewise.
pitā svargaḥ pitā dharmaḥ pitā paramakaṃ tapaḥ। pitari prītim-āpanne sarvāḥ prīyanti devatāḥ ॥12-258-20॥
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.
āśiṣastā bhajantyenaṃ puruṣaṃ prāha yāḥ pitā। niṣkṛtiḥ sarvapāpānāṃ pitā yadabhinandati ॥12-258-21॥
The blessings which a father bestows upon this man are those he utters. The atonement for all sins is what the father approves.
mucyate bandhanātpūṣpaṃ phalaṃ vṛntātpramucyate। kliśyannapi sutasnehaiḥ pitā snehaṃ na muñcati ॥12-258-22॥
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.
etadvicintitaṃ tāvatputrasya pitṛgauravam। pitā hyalpataraṃ sthānaṃ cintayiṣyāmi mātaram ॥12-258-23॥
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.
yo hy ayaṃ mayi saṅghāto martyatve pāñcabhautikaḥ। asya me jananī hetuḥ pāvakasya yathāraṇiḥ॥ mātā dehāraṇiḥ puṃsāṃ sarvasyārtasya nirvṛtiḥ॥12-258-24॥
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.
na ca śocati nāpy enaṃ sthāviryam apakarṣati। śriyā hīno'pi yo gehe ambe ti pratipadyate ॥12-258-25॥
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.
putrapautrasamākīrṇo jananīṃ yaḥ samāśritaḥ। api varṣaśatasyānte sa dvihāyanavaccaret॥12-258-26॥
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.
samarthaṃ vā samarthaṃ vā kṛśaṃ vāpyakṛśaṃ tathā। rakṣatyeva sutaṃ mātā nānyaḥ poṣṭā vidhānataḥ ॥12-258-27॥
A mother protects her child, whether he is capable or not, weak or not, in every way; no other caretaker does so by nature.
tadā sa vṛddho bhavati yadā bhavati duḥkhitaḥ। tadā śūnyaṃ jagattasya yadā mātrā viyujyate ॥12-258-28॥
A person is truly old when he is sorrowful; his world becomes empty when he is parted from his mother.
nāsti mātṛsamā chāyā nāsti mātṛsamā gatiḥ। nāsti mātṛsamaṃ trāṇaṃ nāsti mātṛsamā prapā ॥12-258-29॥
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.
kukṣisandhāraṇāddhātrī jananājjananī smṛtā। aṅgānāṃ vardhanādambā vīrasūtvena vīrasūḥ ॥12-258-30॥
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.
śiśoḥ śuśrūṣaṇāc chuśrūr mātā deham anantaram। cetanāvān naro hanyād yasya nāsuṣiraṃ śiraḥ ॥12-258-31॥
Immediately after the mother, who serves the child, departs from the body, a conscious man should kill one whose head is not hollow.
dampatyoḥ prāṇasaṃśleṣe yo’bhisandhiḥ kṛtaḥ kila। taṃ mātā vā pitā veda bhūtārtho mātari sthitaḥ ॥12-258-32॥
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.
mātā jānāti yadgotraṃ mātā jānāti yasya saḥ। māturbharaṇamātreṇa prītiḥ snehaḥ pituḥ prajāḥ ॥12-258-33॥
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.
pāṇibandhaṃ svayaṃ kṛtvā sahadharmamupetya ca। yadi yāpyanti puruṣāḥ striyo nārhanti yāpyatām ॥12-258-34॥
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.
bharaṇāddhi striyo bhartā pātyāccaiva striyāḥ patiḥ। guṇasyāsya nivṛttau tu na bhartā na patiḥ patiḥ॥12-258-35॥
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.
evaṃ strī nāparādhnoti nara evāparādhyati। vyuccaraṃś ca mahādoṣaṃ nara evāparādhyati ॥12-258-36॥
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.
striyā hi paramo bhartā daivataṃ paramaṃ smṛtam। tasyātmanā tu sadṛśamātmānaṃ paramaṃ dadau ॥ sarvakāryāparādhyatvānnāparādhyanti cāṅganāḥ ॥12-258-37॥
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.
yaś canokto hi nirdeśaḥ striyā maithuna-tṛptaye। tasya smārayato vyaktam adharmo nātra saṃśayaḥ॥12-258-38॥
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.
yāvan nārīṃ mātaraṃ ca gaurave cādhike sthitām। avadhyāṃ tu vijānīyuḥ paśavo'pyavicakṣaṇāḥ ॥12-258-39॥
As long as a woman, especially as a mother, is held in the highest respect, even unwise animals should recognize her as inviolable.
devatānāṃ samāvāyamekasthaṃ pitaraṃ viduḥ। martyānāṃ devatānāṃ ca snehādabhyeti mātaram ॥12-258-40॥
The united assembly of the gods is regarded as the father, but out of affection, mortals and gods alike turn to the mother.
evaṃ vimṛśatas tasya cirakāritayā bahu। dīrghaḥ kālo vyatikrāntas tatas tasyāgamat pitā ॥12-258-41॥
While he was thus reflecting for a long time, much time passed; then his father arrived.
medhātithir mahāprājño gautamas tapasi sthitaḥ। vimṛśya tena kālena patnyāḥ saṃsthāvyatikramam ॥12-258-42॥
Medhātithi, the greatly wise Gautama, who was engaged in austerity, upon reflection, realized in due course the transgression regarding his wife's death.
so'bravīd duḥkha-santapto bhṛśam aśrūṇi vartayan | śruta-dhairya-prasādena paścāttāpam upāgataḥ ||12-258-43||
He, overwhelmed with sorrow and shedding copious tears, spoke, having come to remorse through the encouragement of heard wisdom.
āśramaṃ mama samprāptas trilokeśaḥ puraṃdaraḥ। atithivratam āsthāya brāhmaṇaṃ rūpam āsthitaḥ ॥12-258-44॥
Purandara, the lord of the three worlds, came to my hermitage, having taken the vow of hospitality, and assumed the form of a brāhmaṇa.
samayā sāntvito vāgbhiḥ svāgatenābhipūjitaḥ। arghyaṃ pādyaṃ ca nyāyena tayābhipratipāditaḥ ॥12-258-45॥
Samayā soothed him with words, honored him with a welcoming reception, and properly presented the offerings of water and water for washing his feet.
paravatyasmi cāpyuktaḥ praṇayiṣye nayena ca। atra cākuśale jāte striyo nāsti vyatikramaḥ ॥12-258-46॥
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.
evaṃ na strī na caivāhaṃ nādhvagastridaśeśvaraḥ। aparādhyati dharmasya pramādastvaparādhyati ॥12-258-47॥
Thus, neither a woman, nor I, nor a traveller, nor even the lord of the gods transgresses dharma; rather, it is negligence that transgresses.
īrṣyājaṃ vyasanaṃ prāhustena caivordhvaretasaḥ। īrṣyayā tvahamākṣipto magno duṣkṛtasāgare ॥12-258-48॥
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.
hatvā sādhvīṃ ca nārīṃ ca vyasanitvāc ca śāsitām। bhartavyatvena bhāryāṃ ca ko nu māṃ tārayiṣyati॥12-258-49॥
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?
antareṇa mayājñaptaś cirakārī hyudāradhīḥ। yadyadya cirakārī syāt sa māṃ trāyeta pātakāt ॥12-258-50॥
If the noble-minded one, though slow to act and not instructed by me, should ever delay, may he protect me from sin.
cirakārika bhadraṃ te bhadraṃ te cirakārika। yadyadya cirakārī tvaṃ tato'si cirakārikaḥ ॥12-258-51॥
O procrastinator, auspiciousness to you, auspiciousness to you, O procrastinator! Whatever you do, since you always delay, you are indeed a procrastinator.
trāhi māṃ mātaraṃ caiva tapo yaccārjitaṃ mayā। ātmānaṃ pātakebhyaśca bhavādya cirakārikah ॥12-258-52॥
O long-enduring one, protect me, my mother, and the austerity I have acquired; today, be the protector of my self from sins.
sahajaṃ cirakāritvaṃ ciraprājñatayā tava। saphalaṃ tattavādyāstu bhavādya cirakārikaḥ ॥12-258-53॥
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.
ciramāśaṃsito mātrā ciraṃ garbheṇa dhāritaḥ। saphalaṃ cirakāritvaṃ kuru tvaṃ cirakārika ॥12-258-54॥
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.
cirāyate ca santāpācciraṃ svapiti vāritaḥ। āvayościrasantāpādavekṣya cirakārika ॥12-258-55॥
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.
evaṃ sa duḥkhito rājan-maharṣir gautamas tadā। cirakāriṃ dadarśātha putraṃ sthitam athāntike ॥12-258-56॥
Thus, O king, the great sage Gautama, afflicted with sorrow, saw his son, who had returned after a long time, standing nearby.
cirakārī tu pitaraṃ dṛṣṭvā paramaduḥkhitaḥ। śastraṃ tyaktvā tato mūrdhnā prasādāyopacakrame ॥12-258-57॥
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.
gautamastu sutaṃ dṛṣṭvā śirasā patitaṃ bhuvi। patnīṃ caiva nirākārāṃ parāmabhyagamanmudam ॥12-258-58॥
But when Gautama saw his son fallen headlong on the ground and his wife rendered formless, he attained supreme joy.
na hi sā tena sambhedaṃ patnī nītā mahātmanā। vijane cāśramasthena putraścāpi samāhitaḥ ॥12-258-59॥
Indeed, she was not united as a wife by that great-souled one; in solitude, the hermitage-dweller's son also remained composed.
hanyāttvanapavādena śastrapāṇau sute sthite। vinītaṃ praśnayitvā ca vyavasyedātmakarmasu ॥12-258-60॥
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.
buddhiś cāsīt sutaṃ dṛṣṭvā pituś caraṇayoḥ natam। śastragrahaṇacāpalyaṃ saṃvṛṇoti bhayād iti ॥12-258-61॥
Seeing the son bowed at his father's feet, the intellect restrains the rashness of seizing weapons out of fear.
tataḥ pitrā ciraṃ stutvā ciraṃ cāghrāya mūrdhani। ciraṃ dorbhyāṃ pariṣvajya ciraṃ jīvetyudāhṛtaḥ ॥12-258-62॥
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.'
evaṃ sa gautamaḥ putraṃ prītiharṣasamanvitaḥ। abhinandya mahāprājña idaṃ vacanamabravīt ॥12-258-63॥
Thus, Gautama, filled with affection and joy, greeted his son and the great wise one spoke these words.
cirakārika bhadraṃ te cirakārī ciraṃ bhava। cirāyamāṇe tvayi ca ciramasmi suduḥkhitaḥ ॥12-258-64॥
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.
gāthāś cāpy abravīd vidvān gautamo munisattamaḥ। cirakāriṣu dhīreṣu guṇoddeśa-samāśrayāt ॥12-258-65॥
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.
cireṇa mitraṃ badhnīyāccireṇa ca kṛtaṃ tyajet। cireṇa hi kṛtaṃ mitraṃ ciraṃ dhāraṇamarhati ॥12-258-66॥
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.
rāge darpe ca māne ca drohe pāpe ca karmaṇi। apriye caiva kartavye cirakārī praśasyate ॥12-258-67॥
One who acts after careful consideration is praised, whether it is in passion, arrogance, pride, enmity, sin, action, unpleasant matters, or duty.
bandhūnāṃ suhṛdāṃ caiva bhṛtyānāṃ strījanasya ca। avyakteṣvaparādheṣu cirakārī praśasyate ॥12-258-68॥
When it comes to relatives, friends, servants, and womenfolk, in cases where offences are unclear, one who acts after due deliberation is praised.
evaṃ sa gautamas tasya prītaḥ putrasya bhārata। karmaṇā tena kauravya cirakāritayā tayā ॥12-258-69॥
Thus, O Bhārata, Gautama was pleased with his son, O Kauravya, because of that act and its long performance.
evaṃ sarveṣu kāryeṣu vimṛśya puruṣastataḥ। cireṇa niścayaṃ kṛtvā ciraṃ na paritapyate ॥12-258-70॥
Thus, when a person considers all actions carefully and makes a decision after thorough deliberation, he does not regret it for a long time.
ciraṃ dhārayate roṣaṃ ciraṃ karma niyacchati। paścāttāpakaraṃ karma na kiñcidupapadyate ॥12-258-71॥
One who bears anger for a long time and restrains action for a long time, never performs any action that leads to regret.
ciraṃ vṛddhānupāsīta ciramanvāsya pūjayet। ciraṃ dharmānniṣeveta kuryāccānveṣaṇaṃ ciram ॥12-258-72॥
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.
ciramanvāsya viduṣaś ciraṃ śiṣṭān niṣevya ca। ciraṃ vinīya cātmānaṃ ciraṃ yāty anavajñatām ॥12-258-73॥
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.
bruvataś ca parasyāpi vākyaṃ dharmopasaṃhitam। ciraṃ pṛcchec ciraṃ brūyāc ciraṃ na paribhūyate ॥12-258-74॥
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.
upāsya bahulās tasminnāśrame sumahātapāḥ। samāḥ svargaṃ gato vipraḥ putreṇa sahitas tadā ॥12-258-75॥
After performing worship for many years in that hermitage, the brāhmaṇa of great austerity, together with his son, attained heaven at that time.
