12.259
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhishthira said;)
Yudhishthira said.
कथं राजा प्रजा रक्षेन्न च किञ्चित्प्रतापयेत्। पृच्छामि त्वां सतां श्रेष्ठ तन्मे ब्रूहि पितामह ॥१२-२५९-१॥
kathaṁ rājā prajā rakṣenna ca kiñcitpratāpayet। pṛcchāmi tvāṁ satāṁ śreṣṭha tanme brūhi pitāmaha ॥12-259-1॥
[कथं (kathaṁ) - how; राजा (rājā) - king; प्रजा (prajā) - subjects; रक्षेत् (rakṣet) - should protect; न (na) - not; च (ca) - and; किञ्चित् (kiñcit) - at all; प्रतापयेत् (pratāpayet) - should oppress; पृच्छामि (pṛcchāmi) - I ask; त्वां (tvāṁ) - you; सतां (satāṁ) - of the virtuous; श्रेष्ठ (śreṣṭha) - best; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(How should a king protect the subjects and not oppress at all? I ask you, best of the virtuous, tell that to me, O grandsire.)
How should a king protect his subjects without oppressing them in any way? I ask you, O grandsire, best among the virtuous, please tell me that.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। द्युमत्सेनस्य संवादं राज्ञा सत्यवता सह ॥१२-२५९-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। dyumatsenasya saṃvādaṃ rājñā satyavatā saha ॥12-259-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; द्युमत्सेनस्य (dyumatsenasya) - of Dyumatsena; संवादम् (saṃvādam) - dialogue; राज्ञा (rājñā) - by the king; सत्यवता (satyavatā) - by Satyavat; सह (saha) - with;]
(Here also they cite this ancient history: the dialogue of Dyumatsena with King Satyavat.)
Here too, an ancient story is told: the conversation between Dyumatsena and King Satyavat.
अव्याहृतं व्याजहार सत्यवानिति नः श्रुतम्। वधाय नीयमानेषु पितुरेवानुशासनात् ॥१२-२५९-३॥
avyāhṛtaṃ vyājahāra satyavāniti naḥ śrutam। vadhāya nīyamāneṣu piturevānuśāsanāt ॥12-259-3॥
[अव्याहृतम् (avyāhṛtam) - not uttered; not spoken; unexpressed; व्याजहार (vyājahāra) - he spoke; he uttered; सत्यवान् (satyavān) - Satyavan; (proper noun); इति (iti) - thus; so; in this way; नः (naḥ) - to us; by us; श्रुतम् (śrutam) - heard; listened; वधाय (vadhāya) - for killing; for the purpose of killing; नीयमानेषु (nīyamāneṣu) - when being led; in those being taken; पितुः (pituḥ) - of the father; एव (eva) - indeed; only; अनुशासनात् (anuśāsanāt) - from the instruction; by the command;]
(Not uttered, he spoke 'Satyavan' thus, to us it was heard. For killing, when being led, by the father's command alone.)
It was heard by us that, without being prompted, he uttered the name 'Satyavan'. When they were being led away for execution, it was solely by the father's command.
अधर्मतां याति धर्मो यात्यधर्मश्च धर्मताम्। वधो नाम भवेद्धर्मो नैतद्भवितुमर्हति ॥१२-२५९-४॥
adharmatāṃ yāti dharmo yātyadharmaś ca dharmatām। vadho nāma bhaved dharmo naitad bhavitum arhati ॥12-259-4॥
[अधर्मताम् (adharmatām) - to the state of adharma; याति (yāti) - goes; धर्मः (dharmaḥ) - dharma; याति (yāti) - goes; अधर्मः (adharmaḥ) - adharma; च (ca) - and; धर्मताम् (dharmatām) - to the state of dharma; वधः (vadhaḥ) - killing; नाम (nāma) - indeed; भवेत् (bhavet) - may become; धर्मः (dharmaḥ) - dharma; न (na) - not; एतत् (etat) - this; भवितुम् (bhavitum) - to become; अर्हति (arhati) - is fit;]
(Dharma goes to the state of adharma, and adharma goes to the state of dharma. Killing indeed may become dharma; this is not fit to become (so).)
Dharma may turn into adharma, and adharma into dharma. Sometimes, killing may be considered dharma, but this should not be so.
द्युमत्सेन उवाच॥
dyumatsena uvāca॥
[द्युमत्सेन (dyumatsena) - Dyumatsena; (proper noun) उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Dyumatsena said;)
Dyumatsena said.
अथ चेदवधो धर्मो धर्मः को जातु चिद्भवेत्। दस्यवश्चेन्न हन्येरन्सत्यवन्सङ्करो भवेत् ॥१२-२५९-५॥
atha cedavadho dharmo dharmaḥ ko jātu cidbhavet। dasyavaścenn hanyeransatyavaṁsaṅkaro bhavet ॥12-259-5॥
[अथ (atha) - now; then; चेत् (cet) - if; अवधः (avadhaḥ) - killing; slaying; धर्मः (dharmaḥ) - righteousness; law; धर्मः (dharmaḥ) - righteousness; law; कः (kaḥ) - what; who; जातु (jātu) - ever; at any time; चित् (cit) - at all; ever; भवेत् (bhavet) - would be; could be; दस्यवः (dasyavaḥ) - robbers; bandits; चेत् (cet) - if; न (na) - not; हन्येरन् (hanyeran) - would be killed; should be slain; सत्यवन् (satyavan) - of true lineage; of true descent; सङ्करः (saṅkaraḥ) - confusion; intermixture; भवेत् (bhavet) - would be; could be;]
(Now, if killing is righteousness, what ever could be righteousness? If robbers are not slain, confusion of true lineage would arise.)
If killing were considered righteousness, then what could ever be called righteousness? If robbers are not slain, there would be a confusion of true lineage.
ममेदमिति नास्यैतत्प्रवर्तेत कलौ युगे। लोकयात्रा न चैव स्यादथ चेद्वेत्थ शंस नः ॥१२-२५९-६॥
mamedamiti nāsyaitatpravarteta kalau yuge। lokayātrā na caiva syādatha cedvettha śaṁsa naḥ ॥12-259-6॥
[मम (mama) - of me; my; इदम् (idam) - this; इति (iti) - thus; so; न (na) - not; अस्य (asya) - of him; his; एतत् (etat) - this; प्रवर्तेत (pravarteta) - would proceed; would function; कलौ (kalau) - in the Kali (age); युगे (yuge) - in the age; लोकयात्रा (lokayātrā) - worldly conduct; course of the world; न (na) - not; च (ca) - and; एव (eva) - indeed; स्यात् (syāt) - would be; अथ (atha) - then; चेत् (cet) - if; वेत्थ (vettha) - you know; शंस (śaṁsa) - tell; declare; नः (naḥ) - to us;]
(My this thus not of him this would proceed in the Kali age. Worldly conduct not and indeed would be, then if you know, tell us.)
If in the Kali age this idea of 'mine' and 'not his' did not arise, worldly conduct would not exist at all; if you know otherwise, tell us.
सत्यवानुवाच॥
satyavān uvāca॥
[सत्यवान् (satyavān) - Satyavan; उवाच (uvāca) - said;]
(Satyavan said.)
Satyavan said.
सर्व एव त्रयो वर्णाः कार्या ब्राह्मणबन्धनाः। धर्मपाशनिबद्धानामल्पो व्यपचरिष्यति ॥१२-२५९-७॥
sarva eva trayo varṇāḥ kāryā brāhmaṇabandhanāḥ। dharmapāśanibaddhānāmalpo vyapacariṣyati ॥12-259-7॥
[सर्व (sarva) - all; एव (eva) - indeed; त्रयः (trayaḥ) - three; वर्णाः (varṇāḥ) - classes; कार्या (kāryā) - should be made; ब्राह्मणबन्धनाः (brāhmaṇabandhanāḥ) - bound by the Brāhmaṇa; धर्मपाशनिबद्धानाम् (dharmapāśanibaddhānām) - of those bound by the noose of dharma; अल्पः (alpaḥ) - little; व्यपचरिष्यति (vyapacariṣyati) - will deviate;]
(All indeed the three classes should be made bound by the Brāhmaṇa. Of those bound by the noose of dharma, little will deviate.)
All three classes should be bound by the Brāhmaṇa; among those bound by the noose of dharma, few will deviate.
यो यस्तेषामपचरेत्तमाचक्षीत वै द्विजः। अयं मे न शृणोतीति तस्मिन्राजा प्रधारयेत् ॥१२-२५९-८॥
yo yas teṣām apacaret tam ācakṣīta vai dvijaḥ। ayaṃ me na śṛṇoti iti tasmin rājā pradhārayet ॥12-259-8॥
[यः (yaḥ) - who; यः (yaḥ) - who; तेषाम् (teṣām) - of them; अपचरेत् (apacaret) - serves; तम् (tam) - him; आचक्षीत (ācakṣīta) - should inform; वै (vai) - indeed; द्विजः (dvijaḥ) - the twice-born; अयम् (ayam) - this; मे (me) - to me; न (na) - not; शृणोति (śṛṇoti) - hears; इति (iti) - thus; तस्मिन् (tasmin) - in him; राजा (rājā) - the king; प्रधारयेत् (pradhārayet) - should consider;]
(Whoever among them serves, him should the twice-born indeed inform: "This one does not listen to me"—thus, the king should consider him.)
The twice-born should inform the king about any one among them who serves but does not listen to him, saying: "This one does not listen to me"; the king should take note of him.
तत्त्वाभेदेन यच्छास्त्रं तत्कार्यं नान्यथा वधः। असमीक्ष्यैव कर्माणि नीतिशास्त्रं यथाविधि ॥१२-२५९-९॥
tattvābhedena yacchāstraṃ tatkāryaṃ nānyathā vadhaḥ। asamīkṣyaiva karmāṇi nītiśāstraṃ yathāvidhi ॥12-259-9॥
[तत्त्व-अभेदेन (tattva-abhedena) - by non-distinction of principle; यत्-शास्त्रं (yat-śāstraṃ) - which scripture; तत्-कार्यं (tat-kāryaṃ) - that action; न-अन्यथा (na-anyathā) - not otherwise; वधः (vadhaḥ) - destruction; असमीक्ष्य-एव (asamīkṣya-eva) - without examination indeed; कर्माणि (karmāṇi) - actions; नीतिशास्त्रं (nītiśāstraṃ) - science of ethics; यथा-विधि (yathā-vidhi) - according to rule;]
(By non-distinction of principle, that which is scripture, that action, not otherwise, destruction. Without examination indeed, actions, the science of ethics, according to rule.)
If the principle is not distinguished, whatever is prescribed in the scripture is to be done; otherwise, it leads to destruction. Actions must be performed only after due examination, and the science of ethics should be followed according to the prescribed rules.
दस्यून्हिनस्ति वै राजा भूयसो वाप्यनागसः। भार्या माता पिता पुत्रो हन्यते पुरुषे हते ॥ परेणापकृते राजा तस्मात्सम्यक्प्रधारयेत् ॥१२-२५९-१०॥
dasyūn hinasti vai rājā bhūyaso vāpy anāgasaḥ। bhāryā mātā pitā putro hanyate puruṣe hate॥ pareṇāpakṛte rājā tasmāt samyak pradhārayet॥12-259-10॥
[दस्यून् (dasyūn) - robbers; हिनस्ति (hinasti) - destroys; वै (vai) - indeed; राजा (rājā) - king; भूयसः (bhūyasaḥ) - mostly; वा (vā) - or; अपि (api) - even; अनागसः (anāgasaḥ) - innocent; भार्या (bhāryā) - wife; माता (mātā) - mother; पिता (pitā) - father; पुत्रः (putraḥ) - son; हन्यते (hanyate) - is killed; पुरुषे (puruṣe) - when the man; हते (hate) - is slain; परेण (pareṇa) - by another; अपकृते (apakṛte) - wronged; राजा (rājā) - king; तस्मात् (tasmāt) - therefore; सम्यक् (samyak) - properly; प्रधारयेत् (pradhārayet) - should consider;]
(The king indeed destroys robbers, or even the innocent more often. Wife, mother, father, son are killed when the man is slain by another who has wronged. Therefore, the king should properly consider.)
The king, in punishing robbers, often destroys even the innocent. When a man is slain by another who has done wrong, his wife, mother, father, and son are also killed. Therefore, the king should judge carefully.
असाधुश्चैव पुरुषो लभते शीलमेकदा। साधोश्चापि ह्यसाधुभ्यो जायतेऽशोभना प्रजा ॥१२-२५९-११॥
asādhuścaiva puruṣo labhate śīlamekadā। sādhoścāpi hyasādhubhyo jāyate'śobhanā prajā ॥12-259-11॥
[असाधुः (asādhuḥ) - not-good man; च (ca) - and; एव (eva) - indeed; पुरुषः (puruṣaḥ) - man; लभते (labhate) - obtains; शीलम् (śīlam) - character; एकदा (ekadā) - at one time; साधोः (sādhoḥ) - of the good man; च (ca) - and; अपि (api) - also; हि (hi) - indeed; असाधुभ्यः (asādhubhyaḥ) - from the not-good men; जायते (jāyate) - is born; अशोभना (aśobhanā) - not-beautiful; प्रजा (prajā) - offspring;]
(And indeed, a not-good man obtains character at one time. And also, from the good man, indeed, from the not-good men, not-beautiful offspring is born.)
Sometimes even a wicked man acquires good character, and likewise, from the good, unworthy offspring may be born from the wicked.
न मूलघातः कर्तव्यो नैष धर्मः सनातनः। अपि खल्ववधेनैव प्रायश्चित्तं विधीयते ॥१२-२५९-१२॥
na mūlaghātaḥ kartavyo naiṣa dharmaḥ sanātanaḥ। api khalvavadhenai'va prāyaścittaṃ vidhīyate ॥12-259-12॥
[न (na) - not; मूलघातः (mūlaghātaḥ) - root-destruction; कर्तव्यः (kartavyaḥ) - should be done; न (na) - not; एषः (eṣaḥ) - this; धर्मः (dharmaḥ) - duty; सनातनः (sanātanaḥ) - eternal; अपि (api) - even; खलु (khalu) - indeed; अवधेन (avadhenā) - by killing; एव (eva) - only; प्रायश्चित्तम् (prāyaścittam) - atonement; विधीयते (vidhīyate) - is prescribed;]
(Not root-destruction should be done; this is not eternal duty. Even indeed by killing only atonement is prescribed.)
Root destruction should not be done; this is not the eternal dharma. Even so, atonement is prescribed only by killing.
उद्वेजनेन बन्धेन विरूपकरणेन च। वधदण्डेन ते क्लेश्या न पुरोऽहितसम्पदा ॥१२-२५९-१३॥
udvejanena bandhena virūpakaraṇena ca। vadhadaṇḍena te kleśyā na puro'hi tasampadā ॥12-259-13॥
[उद्वेजनेन (udvejanena) - by agitation; by causing fear; बन्धेन (bandhena) - by binding; by imprisonment; विरूपकरणेन (virūpakaraṇena) - by disfigurement; by making deformed; च (ca) - and; वधदण्डेन (vadhadaṇḍena) - by capital punishment; by the penalty of death; ते (te) - they; those; क्लेश्या (kleśyā) - should be afflicted; should be tormented; न (na) - not; पुरः (puraḥ) - before; in front; अहितसम्पदा (ahitasampadā) - with harmful wealth; with evil prosperity;]
(By agitation, by binding, by disfigurement, and by capital punishment, those should be afflicted, not before (those) with harmful wealth.)
Those possessing harmful wealth should not be afflicted by agitation, binding, disfigurement, or capital punishment.
यदा पुरोहितं वा ते पर्येयुः शरणैषिणः। करिष्यामः पुनर्ब्रह्मन्न पापमिति वादिनः ॥१२-२५९-१४॥
yadā purohitaṃ vā te paryeyuḥ śaraṇaiṣiṇaḥ। kariṣyāmaḥ punarbrahman na pāpamiti vādinaḥ॥12-259-14॥
[यदा (yadā) - when; पुरोहितम् (purohitam) - priest; वा (vā) - or; ते (te) - they; पर्येयुः (paryeyuḥ) - would go around; शरणैषिणः (śaraṇaiṣiṇaḥ) - those seeking refuge; करिष्यामः (kariṣyāmaḥ) - we will do; पुनः (punaḥ) - again; ब्रह्मन् (brahman) - O Brahman; न (na) - not; पापम् (pāpam) - sin; इति (iti) - thus; वादिनः (vādinaḥ) - speaking;]
(When the priests or those seeking refuge would go around you, saying, "O Brahman, we will not do sin again," thus speaking.)
When the priests or those seeking refuge would approach you, saying, "O Brahman, we will not commit sin again," thus they spoke.
तदा विसर्गमर्हाः स्युरितीदं नृपशासनम्। बिभ्रद्दण्डाजिनं मुण्डो ब्राह्मणोऽर्हति वाससम् ॥१२-२५९-१५॥
tadā visargamarhāḥ syur itīdaṃ nṛpaśāsanam। bibhrad daṇḍājinam muṇḍo brāhmaṇo'rhati vāsasam ॥12-259-15॥
[तदा (tadā) - then; विसर्गम् (visargam) - abandonment; अर्हाः (arhāḥ) - worthy ones; स्युः (syuḥ) - should be; इति (iti) - thus; इदं (idaṃ) - this; नृपशासनम् (nṛpaśāsanam) - king's command; बिभ्रत् (bibhrat) - bearing; दण्डाजिनम् (daṇḍājinam) - staff and deer skin; मुण्डः (muṇḍaḥ) - shaven-headed; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; अर्हति (arhati) - deserves; वाससम् (vāsasam) - garment;]
(Then, those worthy of abandonment should be thus—this is the king's command. Bearing staff and deer skin, the shaven-headed brāhmaṇa deserves a garment.)
At that time, those who are worthy of renunciation should do so—this is the king's decree. A shaven-headed brāhmaṇa, bearing a staff and deer skin, is entitled to wear a garment.
गरीयांसो गरीयांसमपराधे पुनः पुनः। तथा विसर्गमर्हन्ति न यथा प्रथमे तथा ॥१२-२५९-१६॥
garīyāṃso garīyāṃsam-aparādhe punaḥ punaḥ। tathā visargam-arhanti na yathā prathame tathā ॥12-259-16॥
[गरीयांसः (garīyāṃsaḥ) - greater ones; गरीयांसम् (garīyāṃsam) - greater one; अपराधे (aparādhe) - in offence; पुनः (punaḥ) - again; पुनः (punaḥ) - again; तथा (tathā) - in that way; विसर्गम् (visargam) - release; अर्हन्ति (arhanti) - deserve; न (na) - not; यथा (yathā) - as; प्रथमे (prathame) - in the first; तथा (tathā) - in that way;]
(Greater ones, the greater one in offence, again and again, in that way, do not deserve release as in the first, in that way.)
Greater persons, when a greater offence is committed again and again, do not deserve release as they did the first time.
द्युमत्सेन उवाच॥
dyumatsena uvāca॥
[द्युमत्सेन (dyumatsena) - Dyumatsena; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Dyumatsena said;)
Dyumatsena said.
यत्र यत्रैव शक्येरन्संयन्तुं समये प्रजाः। स तावत्प्रोच्यते धर्मो यावन्न प्रतिलङ्घ्यते ॥१२-२५९-१७॥
yatra yatraiva śakyeraṃ saṃyantuṃ samaye prajāḥ। sa tāvatprocyate dharmo yāvanna pratilaṅghyate ॥12-259-17॥
[यत्र (yatra) - where; यत्र (yatra) - where; एव (eva) - indeed; शक्येरन् (śakyeran) - they are able; संयन्तुं (saṃyantuṃ) - to restrain; समये (samaye) - at the time; प्रजाः (prajāḥ) - subjects; सः (saḥ) - that; तावत् (tāvat) - so long; प्रोच्यते (procyate) - is called; धर्मः (dharmaḥ) - dharma; यावत् (yāvat) - as long as; न (na) - not; प्रतिलङ्घ्यते (pratilaṅghyate) - is transgressed;]
(Wherever indeed the subjects are able to be restrained at the time, that is called dharma so long as it is not transgressed.)
Wherever and whenever the subjects can be restrained, that is called dharma as long as it is not transgressed.
अहन्यमानेषु पुनः सर्वमेव पराभवेत्। पूर्वे पूर्वतरे चैव सुशास्या अभवञ्जनाः ॥१२-२५९-१८॥
ahanyamāneṣu punaḥ sarvameva parābhavet। pūrve pūrvatara caiva suśāsyā abhavañjanāḥ ॥12-259-18॥
[अहन्यमानेषु (ahanyamāneṣu) - when being destroyed; पुनः (punaḥ) - again; सर्वम् (sarvam) - all; एव (eva) - indeed; पराभवेत् (parābhavet) - would be ruined; पूर्वे (pūrve) - former; पूर्वतरे (pūrvatare) - more ancient; च (ca) - and; एव (eva) - indeed; सुशास्याः (suśāsyāḥ) - well-governed; अभवन् (abhavan) - became; जनाः (janāḥ) - people;]
(When being destroyed again, all indeed would be ruined. The former and more ancient people indeed became well-governed.)
If destruction were to occur again, everything would be ruined. In former and more ancient times, people were well-governed.
मृदवः सत्यभूयिष्ठा अल्पद्रोहाल्पमन्यवः। पुरा धिग्दण्ड एवासीद्वाग्दण्डस्तदनन्तरम् ॥१२-२५९-१९॥
mṛdavaḥ satyabhūyiṣṭhā alpadrohālpamanyavaḥ। purā dhigdaṇḍa evāsīdvāgdaṇḍastadanantaram ॥12-259-19॥
[मृदवः (mṛdavaḥ) - gentle ones; सत्यभूयिष्ठाः (satyabhūyiṣṭhāḥ) - predominantly truthful; अल्पद्रोहाः (alpadrohāḥ) - of little treachery; अल्पमन्यवः (alpamanyavaḥ) - of little anger; पुरा (purā) - formerly; धिक् (dhik) - condemnation; दण्डः (daṇḍaḥ) - punishment; एव (eva) - indeed; आसीत् (āsīt) - was; वाक्-दण्डः (vāk-daṇḍaḥ) - verbal punishment; तत् (tat) - that; अनन्तरम् (anantaram) - afterwards;]
(Gentle ones, predominantly truthful, of little treachery, of little anger; formerly, condemnation was indeed punishment; afterwards, that (became) verbal punishment.)
In earlier times, people were gentle, mostly truthful, rarely treacherous, and seldom angry; back then, mere condemnation was considered punishment, and later, punishment became just words.
आसीदादानदण्डोऽपि वधदण्डोऽद्य वर्तते। वधेनापि न शक्यन्ते नियन्तुमपरे जनाः ॥१२-२५९-२०॥
āsīd ādānadāṇḍo'pi vadhadaṇḍo'dya vartate। vadhenāpi na śakyante niyantumapare janāḥ ॥12-259-20॥
[आसीत् (āsīt) - there was; (he/it) existed; आदानदण्डः (ādānadāṇḍaḥ) - punishment for taking (unjustly); अपि (api) - also; वधदण्डः (vadhadaṇḍaḥ) - punishment of death; अद्य (adya) - today; वर्तते (vartate) - exists; वधेन (vadhenā) - by killing; अपि (api) - even; न (na) - not; शक्यन्ते (śakyante) - are able; नियन्तुम् (niyantum) - to restrain; अपरे (apare) - other; जनाः (janāḥ) - people;]
(There was punishment for taking (unjustly); also, the punishment of death exists today. Even by killing, other people are not able to be restrained.)
Previously, there was punishment for theft; now, only the death penalty exists. Yet, even by execution, other people cannot be restrained.
नैव दस्युर्मनुष्याणां न देवानामिति श्रुतिः। न गन्धर्वपितॄणां च कः कस्येह न कश्चन ॥१२-२५९-२१॥
naiva dasyurmanuṣyāṇāṃ na devānāmiti śrutiḥ। na gandharvapitr̥̄ṇāṃ ca kaḥ kasyeha na kaścana ॥12-259-21॥
[न (na) - not; एव (eva) - indeed; दस्युः (dasyuḥ) - robber; मनुष्याणाम् (manuṣyāṇām) - of men; न (na) - not; देवानाम् (devānām) - of gods; इति (iti) - thus; श्रुतिः (śrutiḥ) - scripture; न (na) - not; गन्धर्वपितॄणाम् (gandharvapitr̥̄ṇām) - of gandharvas and ancestors; च (ca) - and; कः (kaḥ) - who; कस्य (kasya) - of whom; इह (iha) - here; न (na) - not; कश्चन (kaścana) - anyone; ॥१२-२५९-२१॥ (॥12-259-21॥) - ॥12-259-21॥;]
(Not indeed a robber of men, not of gods, thus (says) scripture. Not of gandharvas and ancestors, and who of whom here, not anyone.)
Scripture declares: "There is no robber among men, nor among gods; nor among gandharvas and ancestors. Here, who belongs to whom? No one belongs to anyone."
पद्मं श्मशानादादत्ते पिशाचाच्चापि दैवतम्। तेषु यः समयं कुर्यादज्ञेषु हतबुद्धिषु ॥१२-२५९-२२॥
padmaṃ śmaśānād ādattē piśācāc cāpi daivatam। tēṣu yaḥ samayaṃ kuryād ajñēṣu hatabuddhiṣu ॥12-259-22॥
[पद्मं (padmam) - lotus; श्मशानात् (śmaśānāt) - from the cremation ground; आदत्ते (ādattē) - takes; पिशाचात् (piśācāt) - from a piśāca (demon); च (ca) - and; अपि (api) - also; दैवतम् (daivatam) - divine image; तेषु (teṣu) - among them; यः (yaḥ) - who; समयं (samayam) - agreement; कुर्यात् (kuryāt) - would make; अज्ञेषु (ajñēṣu) - with the ignorant; हतबुद्धिषु (hatabuddhiṣu) - with those whose intellect is destroyed;]
(He takes a lotus from the cremation ground, and also a divine image from a piśāca (demon); among them, whoever would make an agreement with the ignorant, with those whose intellect is destroyed.)
He who takes a lotus from the cremation ground or a divine image from a piśāca, and among such people, whoever makes an agreement with the ignorant or those whose intellect is ruined.
सत्यवानुवाच॥
satyavān uvāca॥
[सत्यवान् (satyavān) - Satyavan; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Satyavan said;)
Satyavan said.
तान्न शक्नोषि चेत्साधून्परित्रातुमहिंसया। कस्यचिद्भूतभव्यस्य लाभेनान्तं तथा कुरु ॥१२-२५९-२३॥
tān na śaknoṣi cet sādhūn paritrātum ahiṁsayā। kasyacid bhūta-bhavyasya lābhena antaṁ tathā kuru ॥12-259-23॥
[तान् (tān) - them; न (na) - not; शक्नोषि (śaknoṣi) - you are able; चेत् (cet) - if; साधून् (sādhūn) - the virtuous; परित्रातुम् (paritrātum) - to protect; अहिंसया (ahiṁsayā) - by non-violence; कस्यचित् (kasyacit) - of any; भूतभव्यस्य (bhūta-bhavyasya) - of past or future; लाभेन (lābhena) - by gain; अन्तम् (antam) - end; तथा (tathā) - thus; कुरु (kuru) - do;]
(If you are not able to protect the virtuous by non-violence, then thus bring about the end of any past or future (being) by gain.)
If you cannot protect the virtuous by non-violence, then bring about the end of any past or future being by whatever means of gain.
द्युमत्सेन उवाच॥
dyumatsena uvāca॥
[द्युमत्सेन (dyumatsena) - Dyumatsena; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Dyumatsena said;)
Dyumatsena said.
राजानो लोकयात्रार्थं तप्यन्ते परमं तपः। अपत्रपन्ति तादृग्भ्यस्तथावृत्ता भवन्ति च ॥१२-२५९-२४॥
rājāno lokayātrārthaṃ tapyante paramaṃ tapaḥ। apatrapanti tādṛgbhyastathāvṛttā bhavanti ca ॥12-259-24॥
[राजानः (rājānaḥ) - kings; लोकयात्रार्थम् (lokayātrārtham) - for the purpose of worldly order; तप्यन्ते (tapyante) - undergo austerity; परमम् (paramam) - supreme; तपः (tapaḥ) - austerity; अपत्रपन्ति (apatrapanti) - do not feel ashamed; तादृग्भ्यः (tādṛgbhyaḥ) - from such (persons); तथावृत्ताः (tathāvṛttāḥ) - similarly conducted; भवन्ति (bhavanti) - become; च (ca) - and; १२-२५९-२४ (12-259-24) - 12-259-24;]
(Kings undergo supreme austerity for the purpose of worldly order. They do not feel ashamed before such (persons), and those who conduct themselves similarly also become (like them).)
Kings perform the highest austerities for the sake of maintaining the world. They do not feel shame before such people, and those who act in the same way also become like them.
वित्रास्यमानाः सुकृतो न कामाद्घ्नन्ति दुष्कृतीन्। सुकृतेनैव राजानो भूयिष्ठं शासते प्रजाः ॥१२-२५९-२५॥
vitrāsyamānāḥ sukṛto na kāmād ghnanti duṣkṛtīn। sukṛtenaiva rājāno bhūyiṣṭhaṃ śāsate prajāḥ ॥12-259-25॥
[वित्रास्यमानाः (vitrāsyamānāḥ) - being frightened; सुकृतः (sukṛtaḥ) - the virtuous one; न (na) - not; कामात् (kāmāt) - from desire; घ्नन्ति (ghnanti) - kill; दुष्कृतीन् (duṣkṛtīn) - the wicked ones; सुकृतेन (sukṛtena) - by virtue; एव (eva) - indeed; राजानः (rājānaḥ) - kings; भूयिष्ठम् (bhūyiṣṭham) - mostly; शासते (śāsate) - rule; प्रजाः (prajāḥ) - subjects;]
(Being frightened, the virtuous one does not kill the wicked ones out of desire. Indeed, by virtue alone, kings mostly rule the subjects.)
The virtuous, even when afraid, do not destroy the wicked out of desire. It is by virtue alone that kings generally govern their subjects.
श्रेयसः श्रेयसीमेवं वृत्तिं लोकोऽनुवर्तते। सदैव हि गुरोर्वृत्तमनुवर्तन्ति मानवाः ॥१२-२५९-२६॥
śreyasaḥ śreyasīmevaṃ vṛttiṃ loko'nuvaratate। sadaiva hi gurorvṛttamanuvartanti mānavāḥ ॥12-259-26॥
[श्रेयसः (śreyasaḥ) - of the superior; श्रेयसी (śreyasī) - more excellent; एवं (evaṃ) - thus; वृत्तिं (vṛttim) - conduct; लोकः (lokaḥ) - the people; अनुवर्तते (anuvartate) - follow; सदैव (sadaiva) - always; हि (hi) - indeed; गुरोः (guroḥ) - of the teacher; वृत्तम् (vṛttam) - conduct; अनुवर्तन्ति (anuvartanti) - follow; मानवाः (mānavāḥ) - humans;]
(Of the superior, more excellent thus conduct the people follow. Always indeed of the teacher conduct follow humans.)
People always follow the more excellent conduct of the superior. Indeed, humans always follow the conduct of the teacher.
आत्मानमसमाधाय समाधित्सति यः परान्। विषयेष्विन्द्रियवशं मानवाः प्रहसन्ति तम् ॥१२-२५९-२७॥
ātmānamasamādhāya samādhitsati yaḥ parān। viṣayeṣvindriyavaśaṃ mānavāḥ prahasanti tam ॥12-259-27॥
[आत्मानम् (ātmānam) - self; असमाधाय (asamādhāya) - not having composed; समाधित्सति (samādhitsati) - desires to compose; यः (yaḥ) - who; परान् (parān) - others; विषयेषु (viṣayeṣu) - in objects; इन्द्रियवशम् (indriyavaśam) - under the control of the senses; मानवाः (mānavāḥ) - men; प्रहसन्ति (prahasanti) - laugh at; तम् (tam) - him;]
(Who, not having composed his own self, desires to compose others—men under the control of the senses in objects laugh at him.)
If one, without first composing himself, seeks to compose others, men who are under the sway of their senses in worldly objects will laugh at him.
यो राज्ञो दम्भमोहेन किञ्चित्कुर्यादसाम्प्रतम्। सर्वोपायैर्नियम्यः स तथा पापान्निवर्तते ॥१२-२५९-२८॥
yo rājño dambhamohena kiñcit kuryād asāmpratam। sarvopāyair niyāmyaḥ sa tathā pāpān nivartate ॥12-259-28॥
[यः (yaḥ) - who; राज्ञः (rājñaḥ) - of the king; दम्भ-मोहेन (dambha-mohena) - by hypocrisy and delusion; किञ्चित् (kiñcit) - something; कुर्यात् (kuryāt) - would do; असाम्प्रतम् (asāmpratam) - not appropriate (at this time); सर्व-उपायैः (sarva-upāyaiḥ) - by all means; नियम्यः (niyāmyaḥ) - should be restrained; सः (saḥ) - he; तथा (tathā) - thus; पापात् (pāpāt) - from evil; निवर्तते (nivartate) - turns away;]
(Who, by hypocrisy and delusion, would do something inappropriate to the king, he should be restrained by all means; thus, he turns away from evil.)
Anyone who, out of hypocrisy and delusion, does something inappropriate to the king should be restrained by all means; thus, he is turned away from evil.
आत्मैवादौ नियन्तव्यो दुष्कृतं संनियच्छता। दण्डयेच्च महादण्डैरपि बन्धूननन्तरान् ॥१२-२५९-२९॥
ātmaivādau niyantavyo duṣkṛtaṃ saṃniyacchatā। daṇḍayec ca mahādaṇḍair api bandhūn anantarān ॥12-259-29॥
[आत्मा (ātmā) - self; एव (eva) - indeed; आदौ (ādau) - at first; नियन्तव्यः (niyantavyaḥ) - to be restrained; दुष्कृतम् (duṣkṛtam) - evil deed; संनियच्छता (saṃniyacchatā) - by one who restrains; दण्डयेत् (daṇḍayet) - should punish; च (ca) - and; महादण्डैः (mahādaṇḍaiḥ) - with great punishments; अपि (api) - even; बन्धून् (bandhūn) - kinsmen; अनन्तरान् (anantarān) - those who are next (in succession);]
(The self indeed at first is to be restrained by one who restrains evil deeds. And one should punish even kinsmen who are next (in succession) with great punishments.)
First, one must restrain oneself; one who controls evil deeds should also punish even close kinsmen who follow, with severe penalties.
यत्र वै पापकृत्क्लेश्यो न महद्दुःखमर्छति। वर्धन्ते तत्र पापानि धर्मो ह्रसति च ध्रुवम् ॥ इति कारुण्यशीलस्तु विद्वान्वै ब्राह्मणोऽन्वशात् ॥१२-२५९-३०॥
yatra vai pāpakṛtkleśyo na mahadduḥkhamarhati। vardhante tatra pāpāni dharmo hrasati ca dhruvam ॥ iti kāruṇyaśīlastu vidvān vai brāhmaṇo'nvaśāt ॥12-259-30॥
[यत्र (yatra) - where; वै (vai) - indeed; पापकृत् (pāpakṛt) - evil-doer; क्लेश्यः (kleśyaḥ) - afflicted; न (na) - not; महत् (mahat) - great; दुःखम् (duḥkham) - suffering; अर्हति (arhati) - deserves; वर्धन्ते (vardhante) - increase; तत्र (tatra) - there; पापानि (pāpāni) - sins; धर्मः (dharmaḥ) - righteousness; ह्रसति (hrasati) - declines; च (ca) - and; ध्रुवम् (dhruvam) - certainly; इति (iti) - thus; कारुण्यशीलः (kāruṇyaśīlaḥ) - of compassionate nature; तु (tu) - but; विद्वान् (vidvān) - wise; वै (vai) - indeed; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; अन्वशात् (anvaśāt) - investigated; १२-२५९-३० (12-259-30) - 12-259-30;]
(Where indeed the evil-doer afflicted does not deserve great suffering, there sins increase, righteousness declines and certainly. Thus, the wise brāhmaṇa of compassionate nature indeed investigated. "12-259-30".)
Where the evil-doer afflicted does not deserve great suffering, there sins certainly increase and righteousness declines. Thus, the wise brāhmaṇa of compassionate nature investigated this. "12-259-30".
इति चैवानुशिष्टोऽस्मि पूर्वैस्तात पितामहैः। आश्वासयद्भिः सुभृशमनुक्रोशात्तथैव च ॥१२-२५९-३१॥
iti caivānuśiṣṭo'smi pūrvais tāta pitāmahaiḥ। āśvāsayadbhiḥ subhṛśam anukrośāt tathaiva ca ॥12-259-31॥
[इति (iti) - thus; च (ca) - and; एव (eva) - indeed; अनुशिष्टः (anuśiṣṭaḥ) - instructed; अस्मि (asmi) - I am; पूर्वैः (pūrvaiḥ) - by the former; तात (tāta) - O dear one; पितामहैः (pitāmahaiḥ) - by grandfathers; आश्वासयद्भिः (āśvāsayadbhiḥ) - by those comforting; सुभृशम् (subhṛśam) - very much; अनुक्रोशात् (anukrośāt) - out of compassion; तथैव (tathaiva) - in the same way; च (ca) - and;]
(Thus and indeed instructed I am by the former, O dear one, by grandfathers, by those comforting very much out of compassion, in the same way and.)
Thus, O dear one, I have been instructed by the former grandfathers, who, out of great compassion, comforted me in the same way.
एतत्प्रथमकल्पेन राजा कृतयुगेऽभजत्। पादोनेनापि धर्मेण गच्छेत्त्रेतायुगे तथा ॥ द्वापरे तु द्विपादेन पादेन त्वपरे युगे ॥१२-२५९-३२॥
etat-prathama-kalpena rājā kṛta-yuge'bhajat। pādena api dharmeṇa gacchet tretā-yuge tathā॥ dvāpare tu dvi-pādena pādena tu apare yuge॥12-259-32॥
[एतत् (etat) - this; प्रथमकल्पेन (prathama-kalpena) - by the first kalpa; राजा (rājā) - king; कृतयुगे (kṛta-yuge) - in the Kṛta Yuga; अभजत् (abhajat) - enjoyed; पादेन (pādena) - by a foot; अपि (api) - also; धर्मेण (dharmeṇa) - by dharma; गच्छेत् (gacchet) - would go; त्रेतायुगे (tretā-yuge) - in the Tretā Yuga; तथा (tathā) - so; द्वापरे (dvāpare) - in the Dvāpara; तु (tu) - but; द्विपादेन (dvi-pādena) - by two feet; पादेन (pādena) - by a foot; त्व् (tv) - but; अपरे (apare) - in the other; युगे (yuge) - in the age;]
(This, by the first kalpa, the king enjoyed in the Kṛta Yuga. By a foot also by dharma would go in the Tretā Yuga so. In the Dvāpara but by two feet, by a foot but in the other age.)
In the first kalpa, the king enjoyed (full) dharma in the Kṛta Yuga. In the Tretā Yuga, dharma stood on three feet; in the Dvāpara on two; and in the last age, on one foot only.
तथा कलियुगे प्राप्ते राज्ञां दुश्चरितेन ह। भवेत्कालविशेषेण कला धर्मस्य षोडशी ॥१२-२५९-३३॥
tathā kaliyuge prāpte rājñāṃ duścaritena ha। bhavet kālaviśeṣeṇa kalā dharmasya ṣoḍaśī ॥12-259-33॥
[तथा (tathā) - thus; in this way; कलियुगे (kaliyuge) - in the Kali age; प्राप्ते (prāpte) - having arrived; having come; राज्ञां (rājñāṃ) - of kings; दुश्चरितेन (duścaritena) - by evil conduct; ह (ha) - indeed; surely; भवेत् (bhavet) - there will be; it will be; कालविशेषेण (kālaviśeṣeṇa) - by a particular time; due to a special period; कला (kalā) - portion; part; aspect; धर्मस्य (dharmasya) - of dharma; of righteousness; षोडशी (ṣoḍaśī) - sixteenth; sixteenfold;]
(Thus, when the Kali age arrives, indeed by the evil conduct of kings, by a particular time, the portion of dharma will be sixteenfold.)
Thus, when the Kali Yuga arrives, due to the evil conduct of kings, at a particular time, the portion of righteousness will be sixteenfold.
अथ प्रथमकल्पेन सत्यवन्सङ्करो भवेत्। आयुः शक्तिं च कालं च निर्दिश्य तप आदिशेत् ॥१२-२५९-३४॥
atha prathamakalpena satyavansaṅkaro bhavet। āyuḥ śaktiṃ ca kālaṃ ca nirdiśya tapa ādiśet ॥12-259-34॥
[अथ (atha) - now; then; प्रथमकल्पेन (prathamakalpena) - by the first rule; by the primary procedure; सत्यवन्सङ्करः (satyavansaṅkaraḥ) - Satyavan (name) union; Satyavan's combination; भवेत् (bhavet) - should be; may become; आयुः (āyuḥ) - lifespan; life; शक्तिम् (śaktim) - strength; power; च (ca) - and; कालम् (kālam) - time; period; च (ca) - and; निर्दिश्य (nirdiśya) - having specified; having indicated; तपः (tapaḥ) - austerity; penance; आदिशेत् (ādiśet) - should instruct; should command;]
(Now, by the first rule, Satyavan's union should be. Having specified lifespan, strength, and time, he should instruct austerity.)
Then, according to the primary procedure, the union of Satyavan should take place. After specifying the lifespan, strength, and time, he should instruct the practice of austerity.
सत्याय हि यथा नेह जह्याद्धर्मफलं महत्। भूतानामनुकम्पार्थं मनुः स्वायम्भुवोऽब्रवीत् ॥१२-२५९-३५॥
satyāya hi yathā neha jahyāddharmaphalaṃ mahat। bhūtānāmanukampārthaṃ manuḥ svāyambhuvo'bravīt ॥12-259-35॥
[सत्याय (satyāya) - for truth; हि (hi) - indeed; यथा (yathā) - as; नेह (neha) - in this world; जह्यात् (jahyāt) - should abandon; धर्मफलं (dharmaphalam) - fruit of righteousness; महत् (mahat) - great; भूतानाम् (bhūtānām) - of beings; अनुकम्पार्थम् (anukampārtham) - for the sake of compassion; मनुः (manuḥ) - Manu; स्वायम्भुवः (svāyambhuvaḥ) - Svāyambhuva (descendant of Svayambhū); अब्रवीत् (abravīt) - said;]
(For truth indeed, as in this world, one should abandon even the great fruit of righteousness; for the sake of compassion for beings, Manu Svāyambhuva said.)
Manu Svāyambhuva said: "Indeed, for the sake of truth, even the greatest reward of righteousness should be abandoned in this world for compassion towards all beings."
