12.269
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.
किंशीलः किंसमाचारः किंविद्यः किम्परायणः। प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१२-२६९-१॥
kiṃśīlaḥ kiṃsamācāraḥ kiṃvidyaḥ kimparāyaṇaḥ। prāpnoti brahmaṇaḥ sthānaṃ yatparaṃ prakṛterdhruvam ॥12-269-1॥
[किंशीलः (kiṃśīlaḥ) - of what character; किंसमाचारः (kiṃsamācāraḥ) - of what conduct; किंविद्यः (kiṃvidyaḥ) - of what knowledge; किम्परायणः (kimparāyaṇaḥ) - of what ultimate goal; प्राप्नोति (prāpnoti) - attains; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानं (sthānam) - the place; यत् (yat) - which; परं (param) - supreme; प्रकृतेः (prakṛteḥ) - from nature; ध्रुवम् (dhruvam) - eternal;]
(Of what character, of what conduct, of what knowledge, of what ultimate goal, does one attain the place of Brahman, which is the supreme, eternal (state) from nature?)
What kind of character, conduct, knowledge, and ultimate aim must one possess to attain the supreme, eternal state of Brahman beyond nature?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
मोक्षधर्मेषु निरतो लघ्वाहारो जितेन्द्रियः। प्राप्नोति परमं स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१२-२६९-२॥
mokṣadharmeṣu nirato laghvāhāro jitendriyaḥ। prāpnoti paramaṃ sthānaṃ yat paraṃ prakṛter dhruvam ॥12-269-2॥
[मोक्षधर्मेषु (mokṣadharmeṣu) - in the duties relating to liberation; निरतः (nirataḥ) - engaged; लघ्वाहारः (laghvāhāraḥ) - of light food; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; प्राप्नोति (prāpnoti) - attains; परमं (paramam) - supreme; स्थानं (sthānam) - state; यत् (yat) - which; परं (param) - beyond; प्रकृतेः (prakṛteḥ) - from nature; ध्रुवम् (dhruvam) - eternal;]
(Engaged in the duties relating to liberation, eating light food, one who has conquered the senses attains the supreme state which is beyond nature and eternal.)
One who is engaged in the duties of liberation, eats lightly, and has mastered the senses attains the highest, eternal state that transcends nature.
स्वगृहादभिनिःसृत्य लाभालाभे समो मुनिः। समुपोढेषु कामेषु निरपेक्षः परिव्रजेत् ॥१२-२६९-३॥
svagṛhād abhiniḥsṛtya lābhālābhe samo muniḥ। samupoḍheṣu kāmeṣu nirapekṣaḥ parivrajet ॥12-269-3॥
[स्वगृहात् (svagṛhāt) - from one's own house; अभिनिःसृत्य (abhiniḥsṛtya) - having departed; लाभे (lābhe) - in gain; अलाभे (alābhe) - in loss; समः (samaḥ) - equal; मुनिः (muniḥ) - sage; समुपोढेषु (samupoḍheṣu) - in those which have been experienced; कामेषु (kāmeṣu) - in desires; निरपेक्षः (nirapekṣaḥ) - indifferent; परिव्रजेत् (parivrajet) - should wander; १२-२६९-३ (12-269-3) - 12-269-3;]
(Having departed from one's own house, the sage, being equal in gain and loss, indifferent to desires that have been experienced, should wander.)
Having left his own home, the sage, remaining equal in gain and loss and indifferent to desires already experienced, should wander as a renunciant.
न चक्षुषा न मनसा न वाचा दूषयेदपि। न प्रत्यक्षं परोक्षं वा दूषणं व्याहरेत्क्वचित् ॥१२-२६९-४॥
na cakṣuṣā na manasā na vācā dūṣayed api। na pratyakṣaṃ parokṣaṃ vā dūṣaṇaṃ vyāharet kvacit ॥12-269-4॥
[न (na) - not; चक्षुषा (cakṣuṣā) - by the eye; न (na) - not; मनसा (manasā) - by the mind; न (na) - not; वाचा (vācā) - by speech; दूषयेत् (dūṣayet) - should defame; अपि (api) - even; न (na) - not; प्रत्यक्षं (pratyakṣaṃ) - directly; परोक्षं (parokṣaṃ) - indirectly; वा (vā) - or; दूषणं (dūṣaṇam) - defamation; व्याहरेत् (vyāharet) - should utter; क्वचित् (kvacit) - anywhere;]
(Not by the eye, not by the mind, not by speech should one defame even. Not directly, indirectly or defamation should one utter anywhere.)
One should not defame others by sight, thought, or speech, nor should one ever speak ill of anyone, whether directly or indirectly.
न हिंस्यात्सर्वभूतानि मैत्रायणगतिश्चरेत्। नेदं जीवितमासाद्य वैरं कुर्वीत केनचित् ॥१२-२६९-५॥
na hiṁsyātsarvabhūtāni maitryāyaṇagatiś caret। nedaṁ jīvitam āsādya vairaṁ kurvīta kenacit ॥12-269-5॥
[न (na) - not; हिंस्यात् (hiṁsyāt) - should injure; सर्वभूतानि (sarvabhūtāni) - all beings; मैत्रायणगतिः (maitryāyaṇagatiḥ) - with conduct of friendliness; चरेत् (caret) - should practice; न (na) - not; इदं (idaṁ) - this; जीवितम् (jīvitam) - life; आसाद्य (āsādya) - having obtained; वैरम् (vairam) - enmity; कुर्वीत (kurvīta) - should make; केनचित् (kenacit) - with anyone;]
(Not should injure all beings; with conduct of friendliness should practice. Not this life having obtained enmity should make with anyone.)
One should not harm any living being and should act with friendliness. Having attained this life, one should not create enmity with anyone.
अतिवादांस्तितिक्षेत नाभिमन्येत्कथञ्चन। क्रोध्यमानः प्रियं ब्रूयादाक्रुष्टः कुशलं वदेत् ॥१२-२६९-६॥
ativādāṃstitikṣeta nābhimanyetkathañcana। krodhyamānaḥ priyaṃ brūyādākruṣṭaḥ kuśalaṃ vadet ॥12-269-6॥
[अतिवादान् (ativādān) - excessive words; तितिक्षेत (titikṣeta) - should endure; न (na) - not; अभिमन्येत् (abhimanyet) - should become proud; कथञ्चन (kathaṃcana) - in any way; क्रोध्यमानः (krodhyamānaḥ) - being provoked; प्रियं (priyaṃ) - pleasant; ब्रूयात् (brūyāt) - should speak; आक्रुष्टः (ākruṣṭaḥ) - being insulted; कुशलं (kuśalaṃ) - welfare; वदेत् (vadet) - should say;]
(One should endure excessive words, should not become proud in any way; being provoked, one should speak pleasantly; being insulted, one should say words of welfare.)
One should patiently endure harsh words and never become proud in any situation; when provoked, speak kindly, and when insulted, wish for the welfare of others.
प्रदक्षिणं प्रसव्यं च ग्राममध्ये न चाचरेत्। भैक्षचर्यामनापन्नो न गच्छेत्पूर्वकेतितः ॥१२-२६९-७॥
pradakṣiṇaṃ prasavyaṃ ca grāmamadhye na cācaret। bhaikṣacaryāmanāpanno na gacchet pūrvaketitaḥ ॥12-269-7॥
[प्रदक्षिणम् (pradakṣiṇam) - rightwise; (moving to the right; प्रसव्यम् (prasavyam) - leftwise; (moving to the left; च (ca) - and; ग्राममध्ये (grāmamadhye) - in the midst of the village; न (na) - not; चाचरेत् (cācaret) - should practice; भैक्षचर्याम् (bhaikṣacaryām) - the mendicant's way of life; अनापन्नः (anāpannaḥ) - not fallen into; न (na) - not; गच्छेत् (gacchet) - should go; पूर्वकेतितः (pūrvaketitaḥ) - by the previously indicated (route);]
(One should not practice rightwise or leftwise circumambulation in the midst of the village; not fallen into the mendicant's way of life, one should not go by the previously indicated (route).)
One should not perform rightwise or leftwise circumambulation in the middle of the village; unless engaged in the mendicant's way of life, one should not proceed by the previously marked route.
अवकीर्णः सुगुप्तश्च न वाचा ह्यप्रियं वदेत्। मृदुः स्यादप्रतिक्रूरो विस्रब्धः स्यादरोषणः ॥१२-२६९-८॥
avakīrṇaḥ suguptaś ca na vācā hy apriyaṃ vadet | mṛduḥ syād apratikrūro visrabdhaḥ syād aroṣaṇaḥ ||12-269-8||
[अवकीर्णः (avakīrṇaḥ) - scattered; (i.e., not scattered, composed); सुगुप्तः (suguptaḥ) - well-guarded; (i.e., self-controlled); च (ca) - and; न (na) - not; वाचा (vācā) - by speech; हि (hi) - indeed; अप्रियं (apriyaṃ) - unpleasant; वदेत् (vadet) - should speak; मृदुः (mṛduḥ) - gentle; स्यात् (syāt) - should be; अप्रतिक्रूरः (apratikrūraḥ) - not cruel in return; विस्रब्धः (visrabdhaḥ) - confident; स्यात् (syāt) - should be; अरोषणः (aroṣaṇaḥ) - without anger;]
(One should be composed, well-guarded, and should not speak unpleasant words by speech. One should be gentle, not cruel in return, confident, and without anger.)
One should remain composed and self-controlled, never uttering unpleasant words. One should be gentle, never retaliate with cruelty, be confident, and free from anger.
विधूमे न्यस्तमुसले व्यङ्गारे भुक्तवज्जने। अतीते पात्रसञ्चारे भिक्षां लिप्सेत वै मुनिः ॥१२-२६९-९॥
vidhūme nyastamusale vyaṅgāre bhuktavajjane। atīte pātrasañcāre bhikṣāṃ lipseta vai muniḥ॥12-269-9॥
[विधूमे (vidhūme) - in a place without smoke; न्यस्तमुसले (nyastamusale) - with the pestle set aside; व्यङ्गारे (vyaṅgāre) - with the fire extinguished; भुक्तवज्जने (bhuktavajjane) - in a house where food has been eaten; अतीते (atīte) - when it has passed; पात्रसञ्चारे (pātrasañcāre) - when the distribution of food is over; भिक्षां (bhikṣāṃ) - alms; लिप्सेत (lipseta) - should seek; वै (vai) - indeed; मुनिः (muniḥ) - sage;]
(In a place without smoke, with the pestle set aside, with the fire extinguished, in a house where food has been eaten, when the distribution of food is over, the sage should indeed seek alms.)
A sage should seek alms only after the smoke has cleared, the pestle has been set aside, the fire is out, and food has already been distributed in the house.
अनुयात्रिकमर्थस्य मात्रालाभेष्वनादृतः। अलाभे न विहन्येत लाभश्चैनं न हर्षयेत् ॥१२-२६९-१०॥
anuyātrikam arthasya mātrā-lābheṣv anādṛtaḥ। alābhe na vihanyeta lābhaś cainaṃ na harṣayet ॥12-269-10॥
[अनुयात्रिकम् (anuyātrikam) - companion; attendant; fellow-traveller; अर्थस्य (arthasya) - of wealth; of meaning; of purpose; मात्रा (mātrā) - measure; quantity; limit; लाभेषु (lābheṣu) - in gains; in acquisitions; अनादृतः (anādṛtaḥ) - not attached; indifferent; disregarding; अलाभे (alābhe) - in loss; in non-gain; न (na) - not; विहन्येत (vihanyeta) - should be distressed; should be afflicted; लाभः (lābhaḥ) - gain; acquisition; च (ca) - and; एनम् (enam) - him; this one; न (na) - not; हर्षयेत् (harṣayet) - should gladden; should delight;]
(The companion of wealth, being indifferent in the measures of gain, should not be distressed in loss, and gain should not gladden him.)
A companion of wealth should remain indifferent to the measures of gain, not be distressed by loss, and not be elated by gain.
लाभं साधारणं नेच्छेन्न भुञ्जीताभिपूजितः। अभिपूजितलाभं हि जुगुप्सेतैव तादृशः ॥१२-२६९-११॥
lābhaṃ sādhāraṇaṃ necchenna bhuñjītābhipūjitaḥ। abhipūjitalābhaṃ hi jugupsetaiva tādṛśaḥ ॥12-269-11॥
[लाभं (lābham) - gain; साधारणं (sādhāraṇam) - common; न (na) - not; इच्छेत् (icchet) - should desire; न (na) - not; भुञ्जीत (bhuñjīta) - should enjoy; अभिपूजितः (abhipūjitaḥ) - honored; अभिपूजितलाभं (abhipūjitalābham) - gain obtained by honor; हि (hi) - indeed; जुगुप्सेत (jugupseta) - should despise; एव (eva) - certainly; तादृशः (tādṛśaḥ) - such a person;]
(One should not desire common gain, nor should an honored person enjoy it. Indeed, such a person should certainly despise gain obtained by honor.)
One should not seek ordinary gains, nor should a respected person partake in them. Truly, a person of such character should always reject gains acquired through honor.
न चान्नदोषान्निन्देत न गुणानभिपूजयेत्। शय्यासने विविक्ते च नित्यमेवाभिपूजयेत् ॥१२-२६९-१२॥
na cānna-doṣān nindeta na guṇān abhipūjayet। śayyāsane vivikte ca nityam eva abhipūjayet ॥12-269-12॥
[न (na) - not; च (ca) - and; अन्नदोषान् (anna-doṣān) - food-faults; निन्देत (nindeta) - should censure; न (na) - not; गुणान् (guṇān) - qualities; अभिपूजयेत् (abhipūjayet) - should excessively praise; शय्या-आसने (śayyā-āsane) - bed-seat; विविक्ते (vivikte) - in a secluded; च (ca) - and; नित्यम् (nityam) - always; एव (eva) - indeed; अभिपूजयेत् (abhipūjayet) - should honor;]
(One should not censure the faults of food, nor excessively praise its qualities. On a bed or seat, in a secluded place, one should always indeed honor (it).)
One should neither criticize the faults of food nor overly praise its qualities. In a secluded place, whether on a bed or seat, one should always show due respect.
शून्यागारं वृक्षमूलमरण्यमथ वा गुहाम्। अज्ञातचर्यां गत्वान्यां ततोऽन्यत्रैव संविशेत् ॥१२-२६९-१३॥
śūnyāgāraṃ vṛkṣamūlam araṇyam atha vā guhām। ajñātacaryāṃ gatvā anyāṃ tato'nyatraiva saṃviśet ॥12-269-13॥
[शून्यागारम् (śūnyāgāram) - empty house; वृक्ष-मूलम् (vṛkṣa-mūlam) - tree-root; अरण्यम् (araṇyam) - forest; अथ (atha) - or; वा (vā) - or; गुहाम् (guhām) - cave; अज्ञात-चर्याम् (ajñāta-caryām) - unknown-conduct; गत्वा (gatvā) - having gone; अन्यां (anyām) - another; ततः (tataḥ) - from there; अन्यत्र (anyatra) - elsewhere; एव (eva) - indeed; संविशेत् (saṃviśet) - should lie down;]
(Empty house, tree-root, forest, or cave; having gone to unknown conduct, then from there indeed elsewhere should lie down.)
He should go to an empty house, the root of a tree, a forest, or a cave; after practicing in secrecy, he should then lie down elsewhere.
अनुरोधविरोधाभ्यां समः स्यादचलो ध्रुवः। सुकृतं दुष्कृतं चोभे नानुरुध्येत कर्मणि ॥१२-२६९-१४॥
anurodhavirodhābhyāṃ samaḥ syādacalo dhruvaḥ। sukṛtaṃ duṣkṛtaṃ cobhe nānurudhyeta karmaṇi ॥12-269-14॥
[अनुरोध (anurodha) - compliance; विरोधाभ्यां (virodhābhyām) - and opposition; समः (samaḥ) - equal; स्यात् (syāt) - should be; अचलः (acalaḥ) - unmoved; ध्रुवः (dhruvaḥ) - firm; सुकृतम् (sukṛtam) - good deed; दुष्कृतम् (duṣkṛtam) - bad deed; च (ca) - and; उभे (ubhe) - both; न (na) - not; अनुरुध्येत (anurudhyeta) - should be attached; कर्मणि (karmaṇi) - in action;]
(One should be equal and unmoved, firm in both compliance and opposition; in both good and bad deeds, one should not be attached in action.)
One should remain steady and impartial in both agreement and opposition; one should not be attached to actions, whether they are good or bad.
वाचो वेगं मनसः क्रोधवेगं; विवित्सावेगमुदरोपस्थवेगम्। एतान्वेगान्विनयेद्वै तपस्वी; निन्दा चास्य हृदयं नोपहन्यात् ॥१२-२६९-१५॥
vāco vegaṃ manasaḥ krodhavegaṃ; vivitsāvegam udaropasthavegam। etān vegān vinayed vai tapasvī; nindā cāsya hṛdayaṃ nopahanyāt ॥12-269-15॥
[वाचः (vācaḥ) - of speech; वेगं (vegaṃ) - impulse; मनसः (manasaḥ) - of mind; क्रोधवेगं (krodhavegaṃ) - impulse of anger; विवित्सा (vivitsā) - desire to know; वेगं (vegaṃ) - impulse; उदर (udara) - of the belly; उपस्थ (upastha) - of the genitals; वेगं (vegaṃ) - impulse; एतान् (etān) - these; वेगान् (vegān) - impulses; विनयेत् (vinayet) - should restrain; वै (vai) - indeed; तपस्वी (tapasvī) - ascetic; निन्दा (nindā) - blame; च (ca) - and; अस्य (asya) - his; हृदयं (hṛdayaṃ) - heart; न (na) - not; उपहन्यात् (upahanyāt) - should hurt;]
(The impulse of speech, the impulse of mind, the impulse of anger, the impulse of desire to know, the impulse of the belly, the impulse of the genitals—these impulses indeed should be restrained by the ascetic; and blame should not hurt his heart.)
An ascetic should restrain the impulses of speech, mind, anger, desire for knowledge, belly, and genitals; and criticism should not wound his heart.
मध्यस्थ एव तिष्ठेत प्रशंसानिन्दयोः समः। एतत्पवित्रं परमं परिव्राजक आश्रमे ॥१२-२६९-१६॥
madhyastha eva tiṣṭhet praśaṁsānindayoḥ samaḥ। etat pavitraṁ paramaṁ parivrājaka āśrame ॥12-269-16॥
[मध्यस्थ (madhyastha) - neutral; standing in the middle; एव (eva) - indeed; only; तिष्ठेत् (tiṣṭhet) - should remain; प्रशंसा (praśaṁsā) - praise; निन्दयोः (nindayoḥ) - and blame; of blame (dual genitive); समः (samaḥ) - equal; alike; एतत् (etat) - this; पवित्रं (pavitraṁ) - pure; purifier; परमं (paramaṁ) - supreme; परिव्राजक (parivrājaka) - wandering ascetic; mendicant; आश्रमे (āśrame) - in the hermitage; in the āśrama;]
(One should indeed remain neutral, equal in praise and blame. This is the supreme purifier in the hermitage of the wandering ascetic.)
One should always remain impartial, treating praise and blame alike. This is the highest purity in the hermitage of a wandering ascetic.
महात्मा सुव्रतो दान्तः सर्वत्रैवानपाश्रितः। अपूर्वचारकः सौम्यो अनिकेतः समाहितः ॥१२-२६९-१७॥
mahātmā suvrato dāntaḥ sarvatraivānapāśritaḥ। apūrvacārakaḥ saumyo aniketaḥ samāhitaḥ ॥12-269-17॥
[महात्मा (mahātmā) - great-souled; सुव्रतः (suvrataḥ) - of good vows; दान्तः (dāntaḥ) - self-restrained; सर्वत्र (sarvatra) - everywhere; एव (eva) - indeed; अनपाश्रितः (anapāśritaḥ) - not dependent; अपूर्वचारकः (apūrvacārakaḥ) - having unprecedented conduct; सौम्यः (saumyaḥ) - gentle; अनिकेतः (aniketaḥ) - homeless; समाहितः (samāhitaḥ) - collected-minded;]
(great-souled, of good vows, self-restrained, everywhere indeed not dependent; having unprecedented conduct, gentle, homeless, collected-minded.)
He is great-souled, steadfast in good vows, self-restrained, independent everywhere; of unprecedented conduct, gentle, homeless, and collected in mind.
वानप्रस्थगृहस्थाभ्यां न संसृज्येत कर्हिचित्। अज्ञातलिप्सां लिप्सेत न चैनं हर्ष आविशेत् ॥१२-२६९-१८॥
vānaprasthagṛhasthābhyāṃ na saṃsṛjyeta karhicit। ajñātalipsāṃ lipseta na cainaṃ harṣa āviśet ॥12-269-18॥
[वानप्रस्थगृहस्थाभ्यां (vānaprasthagṛhasthābhyām) - with forest-dweller and householder; न (na) - not; संसृज्येत (saṃsṛjyeta) - should associate; कर्हिचित् (karhicit) - at any time; अज्ञातलिप्सां (ajñātalipsām) - desire for the unknown; लिप्सेत (lipseta) - should desire; न (na) - not; च (ca) - and; एनम् (enam) - him; हर्षः (harṣaḥ) - delight; आविशेत् (āviśet) - should enter;]
(He should not associate at any time with forest-dweller and householder. He should desire no desire for the unknown, and delight should not enter him.)
One should never associate with forest-dwellers or householders; one should not desire the unknown, nor should delight enter him.
विजानतां मोक्ष एष श्रमः स्यादविजानताम्। मोक्षयानमिदं कृत्स्नं विदुषां हारितोऽब्रवीत् ॥१२-२६९-१९॥
vijānatāṃ mokṣa eṣa śramaḥ syād avijānatām। mokṣayānam idaṃ kṛtsnaṃ viduṣāṃ hārito 'bravīt॥12-269-19॥
[विजानताम् (vijānatām) - of those who know; मोक्षः (mokṣaḥ) - liberation; एषः (eṣaḥ) - this; श्रमः (śramaḥ) - effort; स्यात् (syāt) - is; अविजानताम् (avijānatām) - of those who do not know; मोक्षयानम् (mokṣayānam) - the vehicle of liberation; इदं (idaṃ) - this; कृत्स्नम् (kṛtsnam) - entire; विदुषाम् (viduṣām) - of the wise; हारितः (hāritaḥ) - Hārita; अब्रवीत् (abravīt) - said;]
(For those who know, this liberation is effort; for those who do not know, this entire vehicle of liberation, Hārita said, is of the wise.)
Hārita said: For the wise, liberation is attained through effort; for the ignorant, the entire vehicle of liberation is for the wise.
अभयं सर्वभूतेभ्यो दत्त्वा यः प्रव्रजेद्गृहात्। लोकास्तेजोमयास्तस्य तथानन्त्याय कल्पते ॥१२-२६९-२०॥
abhayaṃ sarvabhūtebhyo dattvā yaḥ pravrajedgṛhāt। lokāstejomayāstasya tathānantyāya kalpate ॥12-269-20॥
[अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; दत्त्वा (dattvā) - having given; यः (yaḥ) - who; प्रव्रजेत् (pravrajet) - should depart (renounce); गृहात् (gṛhāt) - from home; लोकाः (lokāḥ) - worlds; तेजोमयाः (tejomayāḥ) - full of brilliance; तस्य (tasya) - for him; तथा (tathā) - thus; अनन्त्याय (anantyāya) - to infinity; कल्पते (kalpate) - is destined (becomes fit for; is prepared for;);]
(Having given fearlessness to all beings, he who should depart from home, for him worlds full of brilliance thus are destined for infinity.)
He who renounces home after granting fearlessness to all beings becomes fit for worlds of endless brilliance.
