12.276
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अतत्त्वज्ञस्य शास्त्राणां सततं संशयात्मनः। अकृतव्यवसायस्य श्रेयो ब्रूहि पितामह ॥१२-२७६-१॥
O grandsire, please tell me what is the highest good for a person who is ignorant of the true principle, is always doubtful, and has not made a firm resolve.
भीष्म उवाच॥
Bhīṣma said.
गुरुपूजा च सततं वृद्धानां पर्युपासनम्। श्रवणं चैव विद्यानां कूटस्थं श्रेय उच्यते ॥१२-२७६-२॥
It is said that worship of the teacher, constant attendance upon elders, and attentive listening to knowledge are the highest good, which is unchanging.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। गालवस्य च संवादं देवर्षेर्नारदस्य च ॥१२-२७६-३॥
Here too, an ancient story is told: the conversation between Gālava and the divine sage Nārada.
वीतमोहक्लमं विप्रं ज्ञानतृप्तं जितेन्द्रियम्। श्रेयस्कामं जितात्मानं नारदं गालवोऽब्रवीत् ॥१२-२७६-४॥
Gālava addressed Nārada, who was free from delusion and fatigue, satisfied with knowledge, self-controlled, seeking the highest good, and self-mastered.
यैः कैश्चित्संमतो लोके गुणैस्तु पुरुषो नृषु। भवत्यनपगान्सर्वांस्तान्गुणाँल्लक्षयाम्यहम् ॥१२-२७६-५॥
I observe all those qualities by which a man is approved among men in the world, those qualities which never fade.
भवानेवंविधोऽस्माकं संशयं छेत्तुमर्हति। अमूढश्चिरमूढानां लोकतत्त्वमजानताम् ॥१२-२७६-६॥
You alone, being of such nature, are able to dispel our doubt. Among those long-deluded and ignorant of the true nature of the world, you are the wise one.
ज्ञाने ह्येवं प्रवृत्तिः स्यात्कार्याकार्ये विजानतः। यत्कार्यं न व्यवस्यामस्तद्भवान्वक्तुमर्हति ॥१२-२७६-७॥
Indeed, in the matter of knowledge, such activity regarding right and wrong action belongs to one who knows. As to which action we do not determine, you are the one who should declare that.
भगवन्नाश्रमाः सर्वे पृथगाचारदर्शिनः। इदं श्रेय इदं श्रेय इति नानाप्रधाविताः ॥१२-२७६-८॥
O Lord, all the āśramas, each seeing their conduct as distinct, have rushed about in various ways, saying, "This is the best, this is the best." 12-276-8.
तांस्तु विप्रस्थितान्दृष्ट्वा शास्त्रैः शास्त्राभिनन्दिनः। स्वशास्त्रैः परितुष्टांश्च श्रेयो नोपलभामहे ॥१२-२७६-९॥
But seeing those departed, those who delight in the scriptures, and those satisfied with their own scriptures, we do not find anything better.
शास्त्रं यदि भवेदेकं व्यक्तं श्रेयो भवेत्तदा। शास्त्रैश्च बहुभिर्भूयः श्रेयो गुह्यं प्रवेशितम् ॥१२-२७६-१०॥
If there were only one explicit treatise, it would be better. But through many treatises, the greater good has been concealed as a secret.
एतस्मात्कारणाच्छ्रेयः कलिलं प्रतिभाति माम्। ब्रवीतु भगवांस्तन्मे उपसन्नोऽस्म्यधीहि भोः ॥१२-२७६-११॥
Because of this reason, greater confusion seems to prevail for me. O revered one, please tell me that; I have come to you, instruct me, O!
नारद उवाच॥
Nārada said.
आश्रमास्तात चत्वारो यथासङ्कल्पिताः पृथक्। तान्सर्वाननुपश्य त्वं समाश्रित्यैव गालव ॥१२-२७६-१२॥
O Gālava, observe all those four hermitages, each as conceived, having indeed resorted to them, O dear.
तेषां तेषां तथा हि त्वमाश्रमाणां ततस्ततः। नानारूपगुणोद्देशं पश्य विप्रस्थितं पृथक् ॥ नयन्ति चैव ते सम्यगभिप्रेतमसंशयम् ॥१२-२७६-१३॥
Thus, among those hermitages, you see the variously distinguished qualities and forms, each established separately. They indeed lead properly to the intended goal without doubt.
ऋजु पश्यंस्तथा सम्यगाश्रमाणां परां गतिम्। यत्तु निःश्रेयसं सम्यक्तच्चैवासंशयात्मकम् ॥१२-२७६-१४॥
Seeing straightforwardly and rightly, the supreme goal of the āśramas; but that which is the highest good, rightly, that alone is of the nature of being free from doubt.
अनुग्रहं च मित्राणाममित्राणां च निग्रहम्। सङ्ग्रहं च त्रिवर्गस्य श्रेय आहुर्मनीषिणः ॥१२-२७६-१५॥
The wise say that showing favor to friends, restraining enemies, and maintaining the three aims of life is the highest good.
निवृत्तिः कर्मणः पापात्सततं पुण्यशीलता। सद्भिश्च समुदाचारः श्रेय एतदसंशयम् ॥१२-२७६-१६॥
Ceasing sinful actions, always maintaining virtue, and associating with the good through proper conduct—this is certainly the highest good.
मार्दवं सर्वभूतेषु व्यवहारेषु चार्जवम्। वाक्चैव मधुरा प्रोक्ता श्रेय एतदसंशयम् ॥१२-२७६-१७॥
Softness towards all beings, straightforwardness in conduct, and sweet speech are said to be the best; this is certain.
देवताभ्यः पितृभ्यश्च संविभागोऽतिथिष्वपि। असन्त्यागश्च भृत्यानां श्रेय एतदसंशयम् ॥१२-२७६-१८॥
There is no doubt that distributing (offerings) to the deities, ancestors, guests, and not withholding from servants is the best course.
सत्यस्य वचनं श्रेयः सत्यज्ञानं तु दुष्करम्। यद्भूतहितमत्यन्तमेतत्सत्यं ब्रवीम्यहम् ॥१२-२७६-१९॥
Speaking the truth is good, but knowing the truth is difficult. I declare that which is truly for the absolute welfare of all beings to be the real truth.
अहङ्कारस्य च त्यागः प्रणयस्य च निग्रहः। सन्तोषश्चैकचर्या च कूटस्थं श्रेय उच्यते ॥१२-२७६-२०॥
Abandoning ego, restraining affection, being content, living in solitude, and remaining steadfast are said to be the highest good.
धर्मेण वेदाध्ययनं वेदाङ्गानां तथैव च। विद्यार्थानां च जिज्ञासा श्रेय एतदसंशयम् ॥१२-२७६-२१॥
The study of the Veda and the Vedāṅgas in accordance with dharma, as well as the inquiry of students, is certainly the highest good—of this there is no doubt.
शब्दरूपरसस्पर्शान्सह गन्धेन केवलान्। नात्यर्थमुपसेवेत श्रेयसोऽर्थी परन्तप ॥१२-२७६-२२॥
O Parantapa, a seeker of higher good should not excessively indulge in sound, form, taste, touch, and smell.
नक्तञ्चर्या दिवास्वप्नमालस्यं पैशुनं मदम्। अतियोगमयोगं च श्रेयसोऽर्थी परित्यजेत् ॥१२-२७६-२३॥
A seeker of excellence should abandon night-wandering, sleeping during the day, laziness, slander, arrogance, excess, and deficiency.
कर्मोत्कर्षं न मार्गेत परेषां परिनिन्दया। स्वगुणैरेव मार्गेत विप्रकर्षं पृथग्जनात् ॥१२-२७६-२४॥
Do not strive for excellence by criticizing others; instead, seek distinction from ordinary people solely through your own virtues.
निर्गुणास्त्वेव भूयिष्ठमात्मसम्भाविनो नराः। दोषैरन्यान्गुणवतः क्षिपन्त्यात्मगुणक्षयात् ॥१२-२७६-२५॥
Men who are mostly devoid of virtues and self-conceited tend to blame other virtuous people for faults, because of the decline of their own virtues.
अनुच्यमानाश्च पुनस्ते मन्यन्ते महाजनात्। गुणवत्तरमात्मानं स्वेन मानेन दर्पिताः ॥१२-२७६-२६॥
Those who are praised repeatedly become arrogant by their own standards and consider themselves superior to even great people.
अब्रुवन्कस्यचिन्निन्दामात्मपूजामवर्णयन्। विपश्चिद्गुणसम्पन्नः प्राप्नोत्येव महद्यशः ॥१२-२७६-२७॥
They criticized someone's self-worship, describing it. A wise and virtuous person indeed attains great fame.
अब्रुवन्वाति सुरभिर्गन्धः सुमनसां शुचिः। तथैवाव्याहरन्भाति विमलो भानुरम्बरे ॥१२-२७६-२८॥
They said, "A pure, fragrant scent of flowers blows." Likewise, as they spoke, the spotless sun shines in the sky.
एवमादीनि चान्यानि परित्यक्तानि मेधया। ज्वलन्ति यशसा लोके यानि न व्याहरन्ति च ॥१२-२७६-२९॥
In this way, other things, too, that are abandoned by wisdom shine with fame in the world—those which are not spoken of.
न लोके दीप्यते मूर्खः केवलात्मप्रशंसया। अपि चापिहितः श्वभ्रे कृतविद्यः प्रकाशते ॥१२-२७६-३०॥
A fool does not shine in the world merely by self-praise; even a learned person, though hidden in a pit, shines forth.
असन्नुच्चैरपि प्रोक्तः शब्दः समुपशाम्यति। दीप्यते त्वेव लोकेषु शनैरपि सुभाषितम् ॥१२-२७६-३१॥
A sound, even if uttered loudly, fades away; but a good saying, even if spoken slowly, truly shines among people.
मूढानामवलिप्तानामसारं भाषितं बहु। दर्शयत्यन्तरात्मानं दिवा रूपमिवांशुमान् ॥१२-२७६-३२॥
The empty and verbose speech of the deluded and arrogant reveals their inner nature, just as the sun reveals forms during the day.
एतस्मात्कारणात्प्रज्ञां मृगयन्ते पृथग्विधाम्। प्रज्ञालाभो हि भूतानामुत्तमः प्रतिभाति माम् ॥१२-२७६-३३॥
For this reason, people seek different kinds of wisdom. Truly, to me, the attainment of wisdom seems the highest among all beings.
नापृष्टः कस्यचिद्ब्रूयान्न चान्यायेन पृच्छतः। ज्ञानवानपि मेधावी जडवल्लोकमाचरेत् ॥१२-२७६-३४॥
One should not speak to anyone without being asked, nor to one who asks improperly. Even if possessing knowledge and intelligence, one should behave like a dullard in the world.
ततो वासं परीक्षेत धर्मनित्येषु साधुषु। मनुष्येषु वदान्येषु स्वधर्मनिरतेषु च ॥१२-२७६-३५॥
After that, one should choose to reside among people who are always devoted to dharma, virtuous, generous, and dedicated to their own duties.
चतुर्णां यत्र वर्णानां धर्मव्यतिकरो भवेत्। न तत्र वासं कुर्वीत श्रेयोर्थी वै कथञ्चन ॥१२-२७६-३६॥
Wherever there is confusion of duties among the four classes, one who seeks the highest good should never reside there in any way, indeed.
निरारम्भोऽप्ययमिह यथालब्धोपजीवनः। पुण्यं पुण्येषु विमलं पापं पापेषु चाप्नुयात् ॥१२-२७६-३७॥
Even one who does not undertake new actions and lives as circumstances allow, here, may gain pure merit among the virtuous and sin among the sinful.
अपामग्नेस्तथेन्दोश्च स्पर्शं वेदयते यथा। तथा पश्यामहे स्पर्शमुभयोः पापपुण्ययोः ॥१२-२७६-३८॥
Just as one perceives the contact of water, Agni, and Soma, so too do we perceive the contact of both sin and merit.
अपश्यन्तोऽन्नविषयं भुञ्जते विघसाशिनः। भुञ्जानं चान्नविषयान्विषयं विद्धि कर्मणाम् ॥१२-२७६-३९॥
Those who do not perceive the true nature of food partake of remnants. Know that both the eater and the objects of food are the objects of actions.
यत्रागमयमानानामसत्कारेण पृच्छताम्। प्रब्रूयाद्ब्रह्मणो धर्मं त्यजेत्तं देशमात्मवान् ॥१२-२७६-४०॥
Where those who arrive are treated with disrespect and ask questions, a self-possessed Brāhmaṇa should declare the dharma and abandon that place.
शिष्योपाध्यायिका वृत्तिर्यत्र स्यात्सुसमाहिता। यथावच्छास्त्रसम्पन्ना कस्तं देशं परित्यजेत् ॥१२-२७६-४१॥
Who would leave a place where the relationship between disciple and teacher is harmonious and properly endowed with scriptural knowledge?
आकाशस्था ध्रुवं यत्र दोषं ब्रूयुर्विपश्चिताम्। आत्मपूजाभिकामा वै को वसेत्तत्र पण्डितः ॥१२-२७६-४२॥
Where the wise certainly point out faults, what wise person, desiring self-worship, would choose to dwell there?
यत्र संलोडिता लुब्धैः प्रायशो धर्मसेतवः। प्रदीप्तमिव शैलान्तं कस्तं देशं न सन्त्यजेत् ॥१२-२७६-४३॥
Who would not abandon that land where the supports of righteousness are generally joined by the covetous, as if it were the blazing edge of a mountain?
यत्र धर्ममनाशङ्काश्चरेयुर्वीतमत्सराः। चरेत्तत्र वसेच्चैव पुण्यशीलेषु साधुषु ॥१२-२७६-४४॥
Where people free from envy practice dharma without doubt, one should also practice and indeed live among the virtuous and good people.
धर्ममर्थनिमित्तं तु चरेयुर्यत्र मानवाः। न ताननुवसेज्जातु ते हि पापकृतो जनाः ॥१२-२७६-४५॥
Wherever people act only for the sake of dharma or wealth, one should never associate with such people, for they are indeed evil-doers.
कर्मणा यत्र पापेन वर्तन्ते जीवितेस्पवः। व्यवधावेत्ततस्तूर्णं ससर्पाच्छरणादिव ॥१२-२७६-४६॥
Where, by sinful action, offspring exist in life, one should quickly avoid that place, just as one slithers away from shelter.
येन खट्वां समारूढः कर्मणानुशयी भवेत्। आदितस्तन्न कर्तव्यमिच्छता भवमात्मनः ॥१२-२७६-४७॥
One who desires their own well-being should not, from the outset, perform that action by which mounting a cot would result in being accompanied by the latent impression of action.
यत्र राजा च राज्ञश्च पुरुषाः प्रत्यनन्तराः। कुटुम्बिनामग्रभुजस्त्यजेत्तद्राष्ट्रमात्मवान् ॥१२-२७६-४८॥
A wise person should abandon that kingdom where the king and his officials are directly involved with householders.
श्रोत्रियास्त्वग्रभोक्तारो धर्मनित्याः सनातनाः। याजनाध्यापने युक्ता यत्र तद्राष्ट्रमावसेत् ॥१२-२७६-४९॥
One should reside in that kingdom where Vedic scholars, who are eternal, always devoted to dharma, do not eat first, and are engaged in sacrifices and teaching.
स्वाहास्वधावषट्कारा यत्र सम्यगनुष्ठिताः। अजस्रं चैव वर्तन्ते वसेत्तत्राविचारयन् ॥१२-२७६-५०॥
One should reside without hesitation in a place where the rituals of svāhā, svadhā, and vaṣaṭ are properly and continually performed.
अशुचीन्यत्र पश्येत ब्राह्मणान्वृत्तिकर्शितान्। त्यजेत्तद्राष्ट्रमासन्नमुपसृष्टमिवामिषम् ॥१२-२७६-५१॥
If one observes Brāhmaṇas here who are emaciated by their means of livelihood, one should abandon that nearby kingdom, as if it were meat that has been afflicted.
प्रीयमाणा नरा यत्र प्रयच्छेयुरयाचिताः। स्वस्थचित्तो वसेत्तत्र कृतकृत्य इवात्मवान् ॥१२-२७६-५२॥
Where men, out of pleasure, give without being asked, a person of tranquil mind should live there, like one who has fulfilled his purpose and is self-possessed.
दण्डो यत्राविनीतेषु सत्कारश्च कृतात्मसु। चरेत्तत्र वसेच्चैव पुण्यशीलेषु साधुषु ॥१२-२७६-५३॥
Punishment should be applied where there are the undisciplined, and respect where there are the self-controlled; one should act and indeed dwell among those of virtuous character and the good.
उपसृष्टेष्वदान्तेषु दुराचारेष्वसाधुषु। अविनीतेषु लुब्धेषु सुमहद्दण्डधारणम् ॥१२-२७६-५४॥
The imposition of severe punishment is appropriate for those who are incited, undisciplined, of bad conduct, not virtuous, not humble, and greedy.
यत्र राजा धर्मनित्यो राज्यं वै पर्युपासिता। अपास्य कामान्कामेशो वसेत्तत्राविचारयन् ॥१२-२७६-५५॥
Where the king is always devoted to dharma and the kingdom is properly cared for, the master of desires, having abandoned desires, should live there without worry.
तथाशीला हि राजानः सर्वान्विषयवासिनः। श्रेयसा योजयन्त्याशु श्रेयसि प्रत्युपस्थिते ॥१२-२७६-५६॥
Kings of such character quickly engage all their subjects in welfare as soon as the opportunity for welfare arises.
पृच्छतस्ते मया तात श्रेय एतदुदाहृतम्। न हि शक्यं प्रधानेन श्रेयः सङ्ख्यातुमात्मनः ॥१२-२७६-५७॥
O dear one, in response to your question, I have stated this as the highest good. Indeed, it is not possible for one to enumerate the highest good by the chief means alone.
एवं प्रवर्तमानस्य वृत्तिं प्रणिहितात्मनः। तपसैवेह बहुलं श्रेयो व्यक्तं भविष्यति ॥१२-२७६-५८॥
Thus, for one who proceeds with a concentrated mind, it is by austerity alone that abundant highest good will clearly manifest here.
