12.265
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 भवति पापात्मा कथं धर्मं करोति वा। केन निर्वेदमादत्ते मोक्षं वा केन गच्छति ॥१२-२६५-१॥
kathaṁ bhavati pāpātmā kathaṁ dharmaṁ karoti vā। kena nirvedamādattē mōkṣaṁ vā kēna gacchati ॥12-265-1॥
[कथं (kathaṁ) - how; भवति (bhavati) - becomes; पापात्मा (pāpātmā) - wicked-souled; कथं (kathaṁ) - how; धर्मं (dharmaṁ) - dharma; करोति (karoti) - does; वा (vā) - or; केन (kena) - by what; निर्वेदम् (nirvedam) - dispassion; आदत्ते (ādattē) - takes; मोक्षं (mōkṣaṁ) - liberation; वा (vā) - or; केन (kena) - by what; गच्छति (gacchati) - goes;]
(How does one become wicked-souled, how does one do dharma, or? By what does one attain dispassion, or by what does one go to liberation?)
How does a person become wicked-souled? How does one perform dharma? By what does one attain dispassion, and by what does one reach liberation?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
विदिताः सर्वधर्मास्ते स्थित्यर्थमनुपृच्छसि। शृणु मोक्षं सनिर्वेदं पापं धर्मं च मूलतः ॥१२-२६५-२॥
viditāḥ sarvadharmās te sthityartham anupṛcchasi। śṛṇu mokṣaṃ sanirvedaṃ pāpaṃ dharmaṃ ca mūlataḥ ॥12-265-2॥
[विदिताः (viditāḥ) - known; सर्वधर्माः (sarvadharmāḥ) - all dharmas; ते (te) - to you; स्थित्यर्थम् (sthityartham) - for the sake of maintenance; अनुपृच्छसि (anupṛcchasi) - you ask; शृणु (śṛṇu) - hear; मोक्षम् (mokṣam) - liberation; सनिर्वेदम् (sanirvedam) - with dispassion; पापम् (pāpam) - sin; धर्मम् (dharmaṃ) - dharma; च (ca) - and; मूलतः (mūlataḥ) - from the root;]
(Known are all dharmas to you; for the sake of maintenance you ask. Hear liberation with dispassion, sin, dharma, and from the root.)
All dharmas are known to you; you ask for the sake of their maintenance. Now hear about liberation with dispassion, sin, and dharma from the root.
विज्ञानार्थं हि पञ्चानामिच्छा पूर्वं प्रवर्तते। प्राप्य ताञ्जायते कामो द्वेषो वा भरतर्षभ ॥१२-२६५-३॥
vijñānārthaṃ hi pañcānāmicchā pūrvaṃ pravartate। prāpya tāñjāyate kāmo dveṣo vā bharatarṣabha ॥12-265-3॥
[विज्ञानार्थं (vijñānārtham) - for the sake of knowledge; हि (hi) - indeed; पञ्चानाम् (pañcānām) - of the five (senses); इच्छा (icchā) - desire; पूर्वं (pūrvam) - first; प्रवर्तते (pravartate) - arises; प्राप्य (prāpya) - having obtained; तान् (tān) - them; जायते (jāyate) - is born; कामः (kāmaḥ) - desire; द्वेषः (dveṣaḥ) - aversion; वा (vā) - or; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(For the sake of knowledge, indeed, desire for the five (senses) first arises. Having obtained them, desire or aversion is born, O best of the Bharatas.)
Desire for the five senses first arises for the sake of knowledge. Upon obtaining them, either desire or aversion is born, O best of the Bharatas.
ततस्तदर्थं यतते कर्म चारभते पुनः। इष्टानां रूपगन्धानामभ्यासं च चिकीर्षति ॥१२-२६५-४॥
tatas tad-arthaṃ yatate karma cārabhate punaḥ। iṣṭānāṃ rūpa-gandhānām abhyāsaṃ ca cikīrṣati॥12-265-4॥
[ततः (tataḥ) - then; तदर्थम् (tad-artham) - for that purpose; यतते (yatate) - strives; कर्म (karma) - action; च (ca) - and; आरभते (ārabhate) - undertakes; पुनः (punaḥ) - again; इष्टानाम् (iṣṭānām) - of desired; रूपगन्धानाम् (rūpa-gandhānām) - of forms and scents; अभ्यासम् (abhyāsam) - practice; च (ca) - and; चिकीर्षति (cikīrṣati) - wishes to do;]
(Then, for that purpose, he strives, and undertakes action again; he wishes to practice the enjoyment of desired forms and scents.)
Then, for that purpose, he strives and again undertakes actions, wishing to practice the enjoyment of desired forms and scents.
ततो रागः प्रभवति द्वेषश्च तदनन्तरम्। ततो लोभः प्रभवति मोहश्च तदनन्तरम् ॥१२-२६५-५॥
tato rāgaḥ prabhavati dveṣaś ca tadanantaram। tato lobhaḥ prabhavati mohaś ca tadanantaram ॥12-265-5॥
[ततः (tataḥ) - from that; रागः (rāgaḥ) - attachment; प्रभवति (prabhavati) - arises; द्वेषः (dveṣaḥ) - aversion; च (ca) - and; तदनन्तरम् (tadanantaram) - immediately after that; ततः (tataḥ) - from that; लोभः (lobhaḥ) - greed; प्रभवति (prabhavati) - arises; मोहः (mohaḥ) - delusion; च (ca) - and; तदनन्तरम् (tadanantaram) - immediately after that;]
(From that, attachment arises, and aversion immediately after that. From that, greed arises, and delusion immediately after that.)
From that, attachment arises, then aversion follows. From that, greed arises, then delusion follows.
लोभमोहाभिभूतस्य रागद्वेषान्वितस्य च। न धर्मे जायते बुद्धिर्व्याजाद्धर्मं करोति च ॥१२-२६५-६॥
lobhamohābhibhūtasya rāgadveṣānvitasya ca। na dharme jāyate buddhirvyājāddharmaṃ karoti ca॥12-265-6॥
[लोभ (lobha) - greed; मोह (moha) - delusion; अभिभूतस्य (abhibhūtasya) - of one overpowered; राग (rāga) - attachment; द्वेष (dveṣa) - aversion; अन्वितस्य (anvitasya) - of one endowed with; च (ca) - and; न (na) - not; धर्मे (dharme) - in dharma; जायते (jāyate) - arises; बुद्धि (buddhi) - understanding; व्याजात् (vyājāt) - by deceit; धर्मं (dharmaṃ) - dharma; करोति (karoti) - does; च (ca) - and;]
(Of one overpowered by greed and delusion, and of one endowed with attachment and aversion, understanding does not arise in dharma; by deceit, he does dharma also.)
For one who is overpowered by greed and delusion, and is possessed by attachment and aversion, understanding of dharma does not arise; by deceit, he even performs dharma.
व्याजेन चरतो धर्ममर्थव्याजोऽपि रोचते। व्याजेन सिध्यमानेषु धनेषु कुरुनन्दन ॥१२-२६५-७॥
vyājena carato dharmam arthavyājo'pi rocate। vyājena sidhyamāneṣu dhaneṣu kurunandana ॥12-265-7॥
[व्याजेन (vyājena) - by pretext; by guise; चरतः (carataḥ) - of one acting; of one behaving; धर्मम् (dharmam) - righteousness; virtue; अर्थव्याजः (arthavyājaḥ) - pretext of wealth; guise of gain; अपि (api) - also; even; रोचते (rocate) - pleases; is agreeable; व्याजेन (vyājena) - by pretext; by guise; सिध्यमानेषु (sidhyamāneṣu) - being accomplished; being obtained; धनेषु (dhaneṣu) - in wealths; in riches; कुरुनन्दन (kurunandana) - O delight of the Kurus; O Kurunandana;]
(By pretext, for one acting righteously, even the pretext of wealth is agreeable. By pretext, when wealth is being obtained, O Kurunandana.)
O Kurunandana, for one who acts righteously by pretext, even the pretext of wealth becomes agreeable; by pretext, when wealth is being acquired.
तत्रैव कुरुते बुद्धिं ततः पापं चिकीर्षति। सुहृद्भिर्वार्यमाणोऽपि पण्डितैश्चापि भारत ॥१२-२६५-८॥
tatraiva kurute buddhiṃ tataḥ pāpaṃ cikīrṣati. suhṛdbhir vāryamāṇo'pi paṇḍitaiś cāpi bhārata ॥12-265-8॥
[तत्रैव (tatraiva) - there itself; कुरुते (kurute) - makes; बुद्धिं (buddhiṃ) - decision; ततः (tataḥ) - then; पापं (pāpaṃ) - evil; चिकीर्षति (cikīrṣati) - desires to do; सुहृद्भिः (suhṛdbhiḥ) - by friends; वार्यमाणः (vāryamāṇaḥ) - being restrained; अपि (api) - even; पण्डितैः (paṇḍitaiḥ) - by the wise; च (ca) - and; अपि (api) - also; भारत (bhārata) - O Bhārata;]
(There itself he makes a decision, then desires to do evil. Even being restrained by friends and also by the wise, O Bhārata.)
There, having resolved, he then seeks to commit evil, O Bhārata, even when restrained by friends and wise men.
उत्तरं न्यायसम्बद्धं ब्रवीति विधियोजितम्। अधर्मस्त्रिविधस्तस्य वर्धते रागमोहजः ॥१२-२६५-९॥
uttaraṃ nyāyasambaddhaṃ bravīti vidhiyojitam। adharmastrividhastasya vardhate rāgamohajaḥ ॥12-265-9॥
[उत्तरम् (uttaram) - answer; न्यायसम्बद्धम् (nyāyasambaddham) - connected with logic; ब्रवीति (bravīti) - speaks; विधियोजितम् (vidhiyojitam) - joined with rule; अधर्मः (adharmaḥ) - unrighteousness; त्रिविधः (trividhaḥ) - threefold; तस्य (tasya) - of him; वर्धते (vardhate) - increases; रागमोहजः (rāgamohajaḥ) - born of passion and delusion;]
(The answer connected with logic, spoken as joined with rule. Unrighteousness, threefold, of him increases, born of passion and delusion.)
He gives an answer connected with logic and joined with rule. For him, unrighteousness, which is threefold and born of passion and delusion, increases.
पापं चिन्तयते चैव प्रब्रवीति करोति च। तस्याधर्मप्रवृत्तस्य दोषान्पश्यन्ति साधवः ॥१२-२६५-१०॥
pāpaṃ cintayate caiva prabravīti karoti ca। tasyādharmapravṛttasya doṣān paśyanti sādhavaḥ ॥12-265-10॥
[पापं (pāpaṃ) - evil; चिन्तयते (cintayate) - thinks; च (ca) - and; एव (eva) - indeed; प्रब्रवीति (prabravīti) - speaks out; करोति (karoti) - does; च (ca) - and; तस्य (tasya) - of him; अधर्मप्रवृत्तस्य (adharmapravṛttasya) - engaged in unrighteousness; दोषान् (doṣān) - faults; पश्यन्ति (paśyanti) - see; साधवः (sādhavaḥ) - the virtuous;]
(Evil thinks and indeed speaks out and does; of him engaged in unrighteousness, the faults the virtuous see.)
He who thinks, speaks, and does evil—his faults are seen by the virtuous, for he is engaged in unrighteousness.
एकशीलाश्च मित्रत्वं भजन्ते पापकर्मिणः। स नेह सुखमाप्नोति कुत एव परत्र वै ॥१२-२६५-११॥
ekaśīlāś ca mitratvaṃ bhajante pāpakarmiṇaḥ। sa neha sukham āpnoti kuta eva paratra vai ॥12-265-11॥
[एकशीलाः (ekaśīlāḥ) - of one nature; only of one character; च (ca) - and; मित्रत्वम् (mitratvam) - friendship; भजन्ते (bhajante) - form; engage in; पापकर्मिणः (pāpakarmiṇaḥ) - evil-doers; those who perform sinful acts; सः (saḥ) - he; न (na) - not; इह (iha) - here; in this world; सुखम् (sukham) - happiness; आप्नोति (āpnoti) - attains; कुतः (kutaḥ) - whence; how; एव (eva) - indeed; even; परत्र (paratra) - in the next world; वै (vai) - indeed; truly;]
(Of one nature and friendship form evil-doers; he not here happiness attains; whence indeed in the next world truly.)
Those of one nature form friendships with evil-doers; such a person does not attain happiness here, so how indeed in the next world?
एवं भवति पापात्मा धर्मात्मानं तु मे शृणु। यथा कुशलधर्मा स कुशलं प्रतिपद्यते ॥१२-२६५-१२॥
evaṃ bhavati pāpātmā dharmātmānaṃ tu me śṛṇu। yathā kuśaladharmā sa kuśalaṃ pratipadyate ॥12-265-12॥
[एवं (evaṃ) - thus; भवति (bhavati) - becomes; पापात्मा (pāpātmā) - wicked-souled; धर्मात्मानं (dharmātmānaṃ) - righteous-souled; तु (tu) - but; मे (me) - to me; शृणु (śṛṇu) - hear; यथा (yathā) - as; कुशलधर्मा (kuśaladharmā) - one whose nature is virtuous; स (sa) - he; कुशलं (kuśalaṃ) - virtue; प्रतिपद्यते (pratipadyate) - attains;]
(Thus becomes the wicked-souled; but hear from me about the righteous-souled. As one whose nature is virtuous, he attains virtue.)
Thus is the case with the wicked-souled; but listen to me about the righteous-souled. Just as one whose nature is virtuous attains virtue.
य एतान्प्रज्ञया दोषान्पूर्वमेवानुपश्यति। कुशलः सुखदुःखानां साधूंश्चाप्युपसेवते ॥१२-२६५-१३॥
ya etān prajñayā doṣān pūrvam eva anupaśyati। kuśalaḥ sukha-duḥkhānāṃ sādhūṃś ca api upasevate ॥12-265-13॥
[यः (yaḥ) - who; एतान् (etān) - these; प्रज्ञया (prajñayā) - by wisdom; दोषान् (doṣān) - faults; पूर्वम् (pūrvam) - before; एव (eva) - indeed; अनुपश्यति (anupaśyati) - perceives; कुशलः (kuśalaḥ) - the skillful one; सुखदुःखानाम् (sukha-duḥkhānām) - of pleasure and pain; साधून् (sādhūn) - the virtuous; च (ca) - and; अपि (api) - also; उपसेवते (upasevate) - associates with;]
(Who, by wisdom, perceives these faults beforehand indeed, the skillful one associates also with the virtuous among pleasure and pain.)
He who, by wisdom, foresees these faults in advance, the wise one associates with the virtuous, whether in happiness or in sorrow.
तस्य साधुसमाचारादभ्यासाच्चैव वर्धते। प्रज्ञा धर्मे च रमते धर्मं चैवोपजीवति ॥१२-२६५-१४॥
tasya sādhu-samācārād abhyāsāc caiva vardhate। prajñā dharme ca ramate dharmaṃ caivopajīvati॥12-265-14॥
[तस्य (tasya) - of him; साधु (sādhu) - good; समाचारात् (samācārāt) - from conduct; अभ्यासात् (abhyāsāt) - from practice; च (ca) - and; एव (eva) - indeed; वर्धते (vardhate) - increases; प्रज्ञा (prajñā) - wisdom; धर्मे (dharme) - in dharma; च (ca) - and; रमते (ramate) - delights; धर्मम् (dharmaṃ) - dharma; च (ca) - and; एव (eva) - indeed; उपजीवति (upajīvati) - lives by;]
(Of him, from good conduct and from practice indeed increases wisdom; in dharma and delights, dharma indeed he lives by.)
His wisdom increases through good conduct and practice; he delights in dharma and lives by dharma.
सोऽथ धर्मादवाप्तेषु धनेषु कुरुते मनः। तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै ॥१२-२६५-१५॥
so’tha dharmādavāpteṣu dhaneṣu kurute manaḥ। tasyaiva siñcate mūlaṃ guṇānpaśyati yatra vai ॥12-265-15॥
[सः (saḥ) - he; अथ (atha) - then; धर्मात् (dharmāt) - from dharma; अवाप्तेषु (avāpteṣu) - when obtained; धनेषु (dhaneṣu) - in wealths; कुरुते (kurute) - makes; मनः (manaḥ) - mind; तस्य एव (tasya eva) - of that only; सिञ्चते (siñcate) - waters (nourishes); मूलं (mūlam) - root; गुणान् (guṇān) - qualities; पश्यति (paśyati) - sees; यत्र (yatra) - where; वै (vai) - indeed;]
(He then, when wealth is obtained from dharma, directs his mind; of that alone he nourishes the root, sees the qualities where indeed.)
Then, when wealth is obtained through righteousness, he directs his mind to it; he nourishes only its root and perceives the qualities where they truly are.
धर्मात्मा भवति ह्येवं मित्रं च लभते शुभम्। स मित्रधनलाभात्तु प्रेत्य चेह च नन्दति ॥१२-२६५-१६॥
dharmātmā bhavati hyevaṃ mitraṃ ca labhate śubham। sa mitradhanalābhāttu pretya ceha ca nandati ॥12-265-16॥
[धर्मात्मा (dharmātmā) - one whose soul is righteous; भवति (bhavati) - becomes; हि (hi) - indeed; एवं (evaṃ) - thus; मित्रम् (mitram) - a friend; च (ca) - and; लभते (labhate) - obtains; शुभम् (śubham) - auspicious; सः (saḥ) - he; मित्रधनलाभात् (mitradhanalābhāt) - from the gain of friend and wealth; तु (tu) - but; प्रेत्य (pretya) - after death; च (ca) - and; इह (iha) - here (in this world); च (ca) - and; नन्दति (nandati) - rejoices;]
(One whose soul is righteous indeed thus becomes, a friend and obtains auspiciousness. He, but from the gain of friend and wealth, after death and here and rejoices.)
A person of righteous soul thus becomes and gains a good friend; from the gain of friends and wealth, he rejoices both here and after death.
शब्दे स्पर्शे तथा रूपे रसे गन्धे च भारत। प्रभुत्वं लभते जन्तुर्धर्मस्यैतत्फलं विदुः ॥१२-२६५-१७॥
śabde sparśe tathā rūpe rase gandhe ca bhārata। prabhutvaṃ labhate jantur dharmasyaitatphalaṃ viduḥ ॥12-265-17॥
[शब्दे (śabde) - in sound; स्पर्शे (sparśe) - in touch; तथा (tathā) - and also; रूपे (rūpe) - in form; रसे (rase) - in taste; गन्धे (gandhe) - in smell; च (ca) - and; भारत (bhārata) - O Bhārata; प्रभुत्वं (prabhutvaṃ) - mastery; लभते (labhate) - obtains; जन्तुः (jantuḥ) - creature; धर्मस्य (dharmasya) - of dharma; एतत् (etat) - this; फलम् (phalam) - fruit; विदुः (viduḥ) - they know;]
(In sound, in touch, and also in form, in taste, in smell, and, O Bhārata, mastery a creature obtains; of dharma this fruit they know.)
O Bhārata, it is known that the fruit of dharma is that a creature attains mastery over sound, touch, form, taste, and smell.
स धर्मस्य फलं लब्ध्वा न तृप्यति युधिष्ठिर। अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा ॥१२-२६५-१८॥
sa dharmasya phalaṃ labdhvā na tṛpyati yudhiṣṭhira। atṛpyamāṇo nirvedamādatte jñānacakṣuṣā ॥12-265-18॥
[स (sa) - he; धर्मस्य (dharmasya) - of dharma; फलं (phalaṃ) - fruit; लब्ध्वा (labdhvā) - having obtained; न (na) - not; तृप्यति (tṛpyati) - is satisfied; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; अतृप्यमाणः (atṛpyamāṇaḥ) - not being satisfied; निर्वेदम् (nirvedam) - dispassion; आदत्ते (ādatte) - takes up; ज्ञानचक्षुषा (jñānacakṣuṣā) - with the eye of knowledge;]
(He, having obtained the fruit of dharma, is not satisfied, O Yudhiṣṭhira. Not being satisfied, he takes up dispassion with the eye of knowledge.)
O Yudhiṣṭhira, even after attaining the fruit of dharma, one is not satisfied. Not being satisfied, one develops dispassion through the eye of knowledge.
प्रज्ञाचक्षुर्यदा कामे दोषमेवानुपश्यति। विरज्यते तदा कामान्न च धर्मं विमुञ्चति ॥१२-२६५-१९॥
prajñācakṣuryadā kāme doṣamevānupaśyati। virajyate tadā kāmānna ca dharmaṃ vimuñcati ॥12-265-19॥
[प्रज्ञा (prajñā) - wisdom; knowledge; चक्षुः (cakṣuḥ) - eye; vision; यदा (yadā) - when; कामे (kāme) - in desires; दोषम् (doṣam) - fault; defect; एव (eva) - indeed; only; अनुपश्यति (anupaśyati) - perceives; sees; विरज्यते (virajyate) - becomes detached; withdraws; तदा (tadā) - then; कामान् (kāmān) - desires (accusative plural); न (na) - not; च (ca) - and; धर्मम् (dharmaṃ) - righteousness; duty; विमुञ्चति (vimuñcati) - abandons; gives up;]
(When the eye of wisdom perceives only fault in desires, then one becomes detached from desires and does not abandon righteousness.)
When a person, with the eye of wisdom, sees only fault in desires, then he withdraws from desires but does not abandon righteousness.
सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम्। ततो मोक्षाय यतते नानुपायादुपायतः ॥१२-२६५-२०॥
sarvatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam। tato mokṣāya yatate nānupāyādupāyataḥ ॥12-265-20॥
[सर्वत्यागे (sarvatyāge) - in complete renunciation; च (ca) - and; यतते (yatate) - strives; दृष्ट्वा (dṛṣṭvā) - having seen; लोकं (lokaṃ) - the world; क्षयात्मकम् (kṣayātmakam) - of perishable nature; ततः (tataḥ) - then; मोक्षाय (mokṣāya) - for liberation; यतते (yatate) - strives; न (na) - not; अनुपायात् (anupāyāt) - by improper means; उपायतः (upāyataḥ) - by proper means;]
(In complete renunciation and striving, having seen the world as of perishable nature, then for liberation he strives, not by improper means, but by proper means.)
When one, having renounced everything, sees the world as perishable, he then strives for liberation, not by improper means, but by proper means.
शनैर्निर्वेदमादत्ते पापं कर्म जहाति च। धर्मात्मा चैव भवति मोक्षं च लभते परम् ॥१२-२६५-२१॥
śanair nirvedam ādattē pāpaṃ karma jahāti ca। dharmātmā caiva bhavati mokṣaṃ ca labhatē param ॥12-265-21॥
[शनैः (śanaiḥ) - gradually; निर्वेदम् (nirvedam) - dispassion; आदत्ते (ādattē) - attains; पापम् (pāpam) - sin; कर्म (karma) - action; जहाति (jahāti) - abandons; च (ca) - and; धर्मात्मा (dharmātmā) - righteous-souled; च (ca) - and; एव (eva) - indeed; भवति (bhavati) - becomes; मोक्षम् (mokṣam) - liberation; च (ca) - and; लभते (labhatē) - obtains; परम् (param) - supreme;]
(Gradually, he attains dispassion, abandons sinful action, and indeed becomes righteous-souled, and obtains supreme liberation.)
Gradually, one attains dispassion, abandons sinful actions, becomes righteous, and attains the highest liberation.
एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि। पापं धर्मं तथा मोक्षं निर्वेदं चैव भारत ॥१२-२६५-२२॥
etat te kathitaṃ tāta yan māṃ tvaṃ paripṛcchasi। pāpaṃ dharmaṃ tathā mokṣaṃ nirvedaṃ caiva bhārata ॥12-265-22॥
[एतत् (etat) - this; ते (te) - to you; कथितं (kathitam) - has been told; तात (tāta) - O dear one; यत् (yat) - which; माम् (mām) - me; त्वम् (tvam) - you; परिपृच्छसि (paripṛcchasi) - ask; पापं (pāpaṃ) - evil; धर्मं (dharmaṃ) - righteousness; तथा (tathā) - and; मोक्षं (mokṣaṃ) - liberation; निर्वेदं (nirvedaṃ) - dispassion; च (ca) - and; एव (eva) - indeed; भारत (bhārata) - O Bhārata;]
(This has been told to you, O dear one, which you ask me—evil, righteousness, and liberation, and indeed dispassion, O Bhārata.)
O Bhārata, I have explained to you, dear one, what you asked me about: evil, righteousness, liberation, and also dispassion.
तस्माद्धर्मे प्रवर्तेथाः सर्वावस्थं युधिष्ठिर। धर्मे स्थितानां कौन्तेय सिद्धिर्भवति शाश्वती ॥१२-२६५-२३॥
tasmāddharme pravartethāḥ sarvāvasthaṃ yudhiṣṭhira। dharme sthitānāṃ kaunteya siddhirbhavati śāśvatī ॥12-265-23॥
[तस्मात् (tasmāt) - therefore; धर्मे (dharme) - in dharma; प्रवर्तेथाः (pravartethāḥ) - you should engage; सर्वावस्थम् (sarvāvastham) - in all conditions; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; धर्मे (dharme) - in dharma; स्थितानाम् (sthitānām) - of those established; कौन्तेय (kaunteya) - O son of Kunti; सिद्धिः (siddhiḥ) - success; भवति (bhavati) - arises; शाश्वती (śāśvatī) - eternal;]
(Therefore, in dharma you should engage in all conditions, Yudhiṣṭhira. In dharma, for those established, O son of Kunti, success arises eternal.)
Therefore, Yudhiṣṭhira, you should always act according to dharma in every situation. O son of Kunti, for those who are established in dharma, eternal success is attained.
