12.276
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.
अतत्त्वज्ञस्य शास्त्राणां सततं संशयात्मनः। अकृतव्यवसायस्य श्रेयो ब्रूहि पितामह ॥१२-२७६-१॥
atattvajñasya śāstrāṇāṃ satataṃ saṃśayātmanaḥ। akṛtavyavasāyasya śreyo brūhi pitāmaha ॥12-276-1॥
[अतत्त्वज्ञस्य (atattvajñasya) - of one ignorant of the true principle; शास्त्राणां (śāstrāṇām) - of the scriptures; सततं (satatam) - always; संशयात्मनः (saṃśayātmanaḥ) - of one whose mind is doubtful; अकृतव्यवसायस्य (akṛtavyavasāyasya) - of one who has not made a firm resolve; श्रेयो (śreyaḥ) - the highest good; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(O grandsire, tell (me) the highest good for one who is ignorant of the true principle, always doubtful in mind, and has not made a firm resolve.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
गुरुपूजा च सततं वृद्धानां पर्युपासनम्। श्रवणं चैव विद्यानां कूटस्थं श्रेय उच्यते ॥१२-२७६-२॥
gurupūjā ca satataṃ vṛddhānāṃ paryupāsanam। śravaṇaṃ caiva vidyānāṃ kūṭasthaṃ śreya ucyate ॥12-276-2॥
[गुरुपूजा (gurupūjā) - worship of the teacher; च (ca) - and; सततं (satataṃ) - always; वृद्धानां (vṛddhānāṃ) - of the elders; पर्युपासनम् (paryupāsanam) - constant attendance; श्रवणं (śravaṇam) - listening; च (ca) - and; एव (eva) - indeed; विद्यानां (vidyānāṃ) - of knowledges; कूटस्थं (kūṭastham) - unchanging; श्रेयः (śreyaḥ) - the highest good; उच्यते (ucyate) - is said;]
(Worship of the teacher and always constant attendance upon the elders, listening indeed to the knowledges, the unchanging is said to be the highest good.)
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॥
atrāpy udāharantīmam itihāsaṃ purātanam। gālavasya ca saṃvādaṃ devarṣer nāradasya ca ॥12-276-3॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; गालवस्य (gālavasya) - of Gālava; च (ca) - and; संवादम् (saṃvādam) - dialogue; देवर्षेः (devarṣeḥ) - of the divine sage; नारदस्य (nāradasya) - of Nārada; च (ca) - and;]
(Here also they cite this ancient history, and the dialogue of Gālava and of the divine sage Nārada.)
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॥
vītamohaklamaṃ vipraṃ jñānatṛptaṃ jitendriyam। śreyaskāmaṃ jitātmānaṃ nāradaṃ gālavo'bravīt ॥12-276-4॥
[वीतमोहक्लमम् (vīta-moha-klamam) - one whose delusion and fatigue are gone; विप्रम् (vipram) - the sage; ज्ञानतृप्तम् (jñāna-tṛptam) - satisfied with knowledge; जितेन्द्रियम् (jita-indriyam) - one who has conquered the senses; श्रेयस्कामम् (śreyas-kāmam) - desiring the highest good; जितात्मानम् (jita-ātmānam) - one who has conquered himself; नारदम् (nāradam) - Nārada; गालवः (gālavaḥ) - Gālava; अब्रवीत् (abravīt) - said;]
(Gālava said to Nārada, who was free from delusion and fatigue, a sage satisfied with knowledge, who had conquered his senses, who desired the highest good, and who had conquered himself.)
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॥
yaiḥ kaiścit saṁmato loke guṇais tu puruṣo nṛṣu। bhavaty anapagān sarvān tān guṇān lakṣayāmy aham ॥12-276-5॥
[यैः (yaiḥ) - by which; (instrumental plural of yaḥ) कैश्चित् (kaiścit) - by certain; (instrumental plural of kaścit) संमतः (saṁmataḥ) - approved; (past participle of sam√man) लोके (loke) - in the world; गुणैः (guṇaiḥ) - by qualities; (instrumental plural of guṇa) तु (tu) - but; पुरुषः (puruṣaḥ) - a man; नृषु (nṛṣu) - among men; (locative plural of nṛ) भवति (bhavati) - becomes; अनपगान् (anapagān) - not lost; (accusative plural of anapaga) सर्वान् (sarvān) - all; (accusative plural of sarva) तान् (tān) - those; (accusative plural of tad) गुणान् (guṇān) - qualities; (accusative plural of guṇa) लक्षयामि (lakṣayāmi) - I observe; अहम् (aham) - I;]
(By which certain qualities a man is approved in the world among men, those qualities, all of them, which are not lost, I observe.)
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॥
bhavān evaṃ-vidho'smākaṃ saṃśayaṃ chettum arhati। amūḍhaś ciramūḍhānāṃ loka-tattvam ajānatām ॥12-276-6॥
[भवान् (bhavān) - you; (honorific); एवं-विधः (evaṃ-vidhaḥ) - of such kind; अस्माकम् (asmākam) - of us; संशयम् (saṃśayam) - doubt; छेत्तुम् (chettum) - to cut; to remove; अर्हति (arhati) - is worthy; is able; अमूढः (amūḍhaḥ) - not deluded; wise; चिर-मूढानाम् (cira-mūḍhānām) - of those long-deluded; लोक-तत्त्वम् (loka-tattvam) - the true nature of the world; अजानताम् (ajānatām) - of those not knowing;]
(You, being of such kind, are able to remove our doubt. The wise one, among those long-deluded and not knowing the true nature of the world.)
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॥
jñāne hy evaṃ pravṛttiḥ syāt kāryākārye vijānataḥ। yat kāryaṃ na vyavasyāmas tad bhavān vaktum arhati ॥12-276-7॥
[ज्ञाने (jñāne) - in knowledge; हि (hi) - indeed; एवं (evaṃ) - thus; प्रवृत्तिः (pravṛttiḥ) - activity; स्यात् (syāt) - would be; कार्याकार्ये (kāryākārye) - in right and wrong action; विजानतः (vijānataḥ) - of one who knows; यत् (yat) - which; कार्यं (kāryam) - action to be done; न (na) - not; व्यवस्याम (vyavasyāma) - we determine; तत् (tat) - that; भवान् (bhavān) - you; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - are worthy;]
(In knowledge, indeed, thus activity would be in right and wrong action of one who knows. Which action we do not determine, that you are worthy to speak.)
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॥
bhagavannāśramāḥ sarve pṛthag-ācāra-darśinaḥ। idaṃ śreya idaṃ śreya iti nānā-pradhāvitāḥ ॥12-276-8॥
[भगवन् (bhagavan) - O Lord; आश्रमाः (āśramāḥ) - āśramas; सर्वे (sarve) - all; पृथक् (pṛthak) - separately; आचार (ācāra) - conduct; दर्शिनः (darśinaḥ) - viewers; इदं (idaṃ) - this; श्रेय (śreya) - the best; इदं (idaṃ) - this; श्रेय (śreya) - the best; इति (iti) - thus; नाना (nānā) - variously; प्रधाविताः (pradhāvitāḥ) - have rushed; १२-२७६-८ (12-276-8) - 12-276-8;]
(O Lord, all the āśramas, seeing conduct separately, (say) "this is the best, this is the best" thus, have variously rushed. 12-276-8.)
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॥
tāṃstu viprasthitāndṛṣṭvā śāstraiḥ śāstrābhinandinaḥ। svaśāstraiḥ parituṣṭāṃśca śreyo nopalabhāmahe ॥12-276-9॥
[तान् (tān) - them; (accusative plural) तु (tu) - but; विप्रस्थितान् (viprasthitān) - departed; (accusative plural) दृष्ट्वा (dṛṣṭvā) - having seen; शास्त्रैः (śāstraiḥ) - by scriptures; शास्त्राभिनन्दिनः (śāstrābhinandinaḥ) - those who rejoice in scriptures; स्वशास्त्रैः (svaśāstraiḥ) - by their own scriptures; परितुष्टान् (parituṣṭān) - those who are satisfied; च (ca) - and; श्रेयः (śreyaḥ) - the better; न (na) - not; उपलभामहे (upalabhāmahe) - we obtain;]
(But having seen those departed, those who rejoice in scriptures, and those satisfied by their own scriptures, we do not obtain the better.)
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॥
śāstraṃ yadi bhaved ekaṃ vyaktaṃ śreyo bhavet tadā। śāstraiś ca bahubhir bhūyaḥ śreyo guhyaṃ praveśitam ॥12-276-10॥
[शास्त्रं (śāstram) - treatise; यदि (yadi) - if; भवेत् (bhavet) - were; एकं (ekaṃ) - one; व्यक्तं (vyaktam) - explicit; श्रेयो (śreyaḥ) - better; भवेत् (bhavet) - would be; तदा (tadā) - then; शास्त्रैः (śāstraiḥ) - by treatises; च (ca) - and; बहुभिः (bahubhiḥ) - many; भूयः (bhūyaḥ) - more; श्रेयो (śreyaḥ) - better; गुह्यं (guhyam) - secret; प्रवेशितम् (praveśitam) - entered;]
(If the treatise were one and explicit, then better would be. But by many treatises, more of the better secret has been entered.)
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॥
etasmātkāraṇācchreyaḥ kalilaṃ pratibhāti mām। bravītu bhagavāṃstanme upasanno'smyadhīhi bhoḥ ॥12-276-11॥
[एतस्मात् (etasmāt) - from this; कारणात् (kāraṇāt) - cause; श्रेयः (śreyaḥ) - better; कलिलम् (kalilam) - confusion; प्रतिभाति (pratibhāti) - appears; माम् (mām) - to me; ब्रवीतु (bravītu) - let (him) speak; भगवान् (bhagavān) - the revered one; तत् (tat) - that; मे (me) - to me; उपसन्नः (upasannaḥ) - approached; अस्मि (asmi) - I am; अधीहि (adhīhi) - instruct; भोः (bhoḥ) - O!;]
(From this cause, better confusion appears to me. Let the revered one speak that to me; I have approached, instruct, O!)
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 uvāca॥
[नारद (nārada) - Nārada; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Nārada said;)
Nārada said.
आश्रमास्तात चत्वारो यथासङ्कल्पिताः पृथक्। तान्सर्वाननुपश्य त्वं समाश्रित्यैव गालव ॥१२-२७६-१२॥
āśramās tāta catvāro yathāsaṅkalpitāḥ pṛthak। tān sarvān anupaśya tvaṃ samāśrityaiva gālava ॥12-276-12॥
[आश्रमाः (āśramāḥ) - hermitages; तात (tāta) - O dear; चत्वारः (catvāraḥ) - four; यथा (yathā) - as; सङ्कल्पिताः (saṅkalpitāḥ) - conceived; पृथक् (pṛthak) - separately; तान् (tān) - those; सर्वान् (sarvān) - all; अनुपश्य (anupaśya) - observe; त्वं (tvaṃ) - you; समाश्रित्य (samāśritya) - having resorted to; एव (eva) - indeed; गालव (gālava) - O Gālava;]
(Hermitages, O dear, four, as conceived, separately. Those all observe you, having resorted to indeed, O Gālava.)
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॥
teṣāṃ teṣāṃ tathā hi tvam āśramāṇāṃ tataḥ tataḥ। nānā-rūpa-guṇoddeśaṃ paśya vipra-sthitaṃ pṛthak॥ nayanti caiva te samyag abhipretam asaṃśayam॥12-276-13॥
[तेषां (teṣām) - of those; of them; तेषां (teṣām) - of those; of them; तथा (tathā) - thus; in that way; हि (hi) - indeed; surely; त्वम् (tvam) - you; आश्रमाणां (āśramāṇām) - of hermitages; of āśramas; ततः (tataḥ) - from there; then; ततः (tataḥ) - from there; then; नानारूपगुणोद्देशं (nānā-rūpa-guṇoddeśam) - various-form-quality-description; पश्य (paśya) - see; behold; विप्रस्थितं (vipra-sthitam) - well-established; set apart; पृथक् (pṛthak) - separately; apart; नयन्ति (nayanti) - they lead; they guide; च (ca) - and; एव (eva) - indeed; certainly; ते (te) - they; सम्यक् (samyak) - properly; rightly; अभिप्रेतम् (abhipretam) - desired; intended; असंशयम् (asaṃśayam) - without doubt; surely;]
(Of those, of those, thus indeed you, of hermitages, from there, from there, various-form-quality-description, see, well-established, separately. They indeed lead properly the intended (goal) without doubt.)
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॥
ṛju paśyaṃstathā samyagāśramāṇāṃ parāṃ gatim। yattu niḥśreyasaṃ samyaktaccaivāsaṃśayātmakam ॥12-276-14॥
[ऋजु (ṛju) - straight; upright; पश्यन् (paśyan) - seeing; तथा (tathā) - thus; in that way; सम्यक् (samyak) - properly; rightly; आश्रमाणाम् (āśramāṇām) - of the āśramas; of the hermitages; पराम् (parām) - supreme; highest; गतिम् (gatim) - state; path; goal; यत् (yat) - that which; तु (tu) - but; निःश्रेयसम् (niḥśreyasam) - the highest good; ultimate bliss; सम्यक् (samyak) - properly; rightly; तत् (tat) - that; च (ca) - and; एव (eva) - indeed; only; असंशयात्मकम् (asaṃśayātmakam) - of the nature of being free from doubt;]
(Seeing uprightly thus, properly, the supreme goal of the āśramas; but that which is the highest good, properly, that indeed is of the nature of being free from doubt.)
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॥
anugrahaṃ ca mitrāṇām amitrāṇāṃ ca nigraham। saṅgrahaṃ ca trivargasya śreya āhur manīṣiṇaḥ ॥12-276-15॥
[अनुग्रहं (anugrahaṃ) - favor; compassion; granting; kindness; च (ca) - and; मित्राणाम् (mitrāṇām) - of friends; अमित्राणाम् (amitrāṇām) - of enemies; च (ca) - and; निग्रहम् (nigraham) - restraint; suppression; control; सङ्ग्रहं (saṅgrahaṃ) - protection; collection; maintenance; च (ca) - and; त्रिवर्गस्य (trivargasya) - of the three aims (dharma, artha, kāma); श्रेयः (śreyaḥ) - the highest good; welfare; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; sages;]
(Favor and of friends, and restraint of enemies, and protection of the three aims, the highest good, they say, the wise.)
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॥
nivṛttiḥ karmaṇaḥ pāpātsatataṃ puṇyaśīlatā। sadbhiśca samudācāraḥ śreya etadasaṃśayam ॥12-276-16॥
[निवृत्तिः (nivṛttiḥ) - cessation; कर्मणः (karmaṇaḥ) - of action; पापात् (pāpāt) - from sin; सततम् (satatam) - always; पुण्यशीलता (puṇyaśīlatā) - virtue; सद्भिः (sadbhiḥ) - by the good; च (ca) - and; समुदाचारः (samudācāraḥ) - good conduct; श्रेयः (śreyaḥ) - the highest good; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt;]
(Cessation of action from sin, always virtue, and good conduct by the good—this is the highest good, without doubt.)
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॥
mārdavaṃ sarvabhūteṣu vyavahāreṣu cārjavam। vākcaiva madhurā proktā śreya etadasaṃśayam ॥12-276-17॥
[मार्दवं (mārdavam) - softness; सर्वभूतेषु (sarvabhūteṣu) - in all beings; व्यवहारेषु (vyavahāreṣu) - in dealings; च (ca) - and; आर्जवम् (ārjavam) - straightforwardness; वाक् (vāk) - speech; च (ca) - and; एव (eva) - indeed; मधुरा (madhurā) - sweet; प्रोक्ता (proktā) - is said; श्रेयः (śreyaḥ) - the best; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt;]
(Softness towards all beings, straightforwardness in dealings, and indeed sweet speech are said to be the best; this is without doubt.)
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॥
devatābhyaḥ pitṛbhyaś ca saṃvibhāgo'tithiṣv api। asantyāgaś ca bhṛtyānāṃ śreya etad asaṃśayam ॥12-276-18॥
[देवताभ्यः (devatābhyaḥ) - to the deities; पितृभ्यः (pitṛbhyaḥ) - to the ancestors; च (ca) - and; संविभागः (saṃvibhāgaḥ) - distribution; अतिथिषु (atithiṣu) - among guests; अपि (api) - also; असन्त्यागः (asantyāgaḥ) - not withholding; च (ca) - and; भृत्यानाम् (bhṛtyānām) - of servants; श्रेयः (śreyaḥ) - welfare; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt;]
(Distribution to the deities, to the ancestors, and also among guests, not withholding from servants—this is welfare, without doubt.)
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॥
satyasya vacanaṃ śreyaḥ satyajñānaṃ tu duṣkaram। yadbhūtahitam atyantam etat satyaṃ bravīmy aham ॥12-276-19॥
[सत्यस्य (satyasya) - of truth; वचनं (vacanaṃ) - speech; श्रेयः (śreyaḥ) - better; सत्यज्ञानं (satyajñānam) - knowledge of truth; तु (tu) - but; दुष्करम् (duṣkaram) - difficult; यत् (yat) - which; भूतहितम् (bhūtahitam) - welfare of beings; अत्यन्तम् (atyantam) - absolutely; एतत् (etat) - this; सत्यं (satyaṃ) - truth; ब्रवीमि (bravīmi) - I speak; अहम् (aham) - I;]
(Of truth, speech is better; but knowledge of truth is difficult. That which is absolutely the welfare of beings, this truth I speak, I.)
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॥
ahaṅkārasya ca tyāgaḥ praṇayasya ca nigrahaḥ। santoṣaś caikacaryā ca kūṭasthaṃ śreya ucyate ॥12-276-20॥
[अहङ्कारस्य (ahaṅkārasya) - of ego; च (ca) - and; त्यागः (tyāgaḥ) - abandonment; प्रणयस्य (praṇayasya) - of affection; च (ca) - and; निग्रहः (nigrahaḥ) - restraint; सन्तोषः (santoṣaḥ) - contentment; च (ca) - and; एकचर्या (ekacaryā) - solitary conduct; च (ca) - and; कूटस्थं (kūṭastham) - the immutable; श्रेयः (śreyaḥ) - the highest good; उच्यते (ucyate) - is said;]
(Of ego and abandonment, of affection and restraint; contentment and solitary conduct and the immutable are said to be the highest good.)
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॥
dharmeṇa vedādhyayanaṃ vedāṅgānāṃ tathaiva ca। vidyārthānāṃ ca jijñāsā śreya etadasaṃśayam ॥12-276-21॥
[धर्मेण (dharmeṇa) - by dharma; by righteousness; वेदाध्ययनं (vedādhyayanam) - study of the Veda; वेदाङ्गानां (vedāṅgānām) - of the Vedāṅgas; of the limbs of the Veda; तथैव (tathaiva) - in the same way; likewise; च (ca) - and; विद्यार्थानां (vidyārthānām) - of the students; of the seekers of knowledge; च (ca) - and; जिज्ञासा (jijñāsā) - inquiry; desire to know; श्रेय (śreya) - the highest good; auspiciousness; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt;]
(By dharma, the study of the Veda, of the Vedāṅgas likewise and; of the students and inquiry, the highest good, this, without doubt.)
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॥
śabda-rūpa-rasa-sparśān saha gandhena kevalān। nātyartham-upaseveta śreyaso'rthī parantapa ॥12-276-22॥
[शब्द (śabda) - sound; रूप (rūpa) - form; रस (rasa) - taste; स्पर्शान् (sparśān) - touches; सह (saha) - together with; गन्धेन (gandhena) - with smell; केवलान् (kevalān) - only; न (na) - not; अत्यर्थम् (atyartham) - excessively; उपसेवेत (upaseveta) - should indulge; श्रेयसः (śreyasaḥ) - of higher good; अर्थी (arthī) - seeker; परन्तप (parantapa) - O scorcher of foes;]
(Sound, form, taste, touches, together with smell only; not excessively should indulge, seeker of higher good, O scorcher of foes.)
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॥
naktañcaryā divāsvapnamālasyaṃ paiśunaṃ madam। atiyogamayogaṃ ca śreyaso'rthī parityajet ॥12-276-23॥
[नक्तञ्चर्या (naktañcaryā) - night-wandering; दिवास्वप्नम् (divāsvapnam) - day-sleep; आलस्यं (ālasyaṃ) - laziness; पैशुनं (paiśunam) - slander; मदम् (madam) - arrogance; अतियोगम् (atiyogam) - excess; अयोगं (ayogam) - deficiency; च (ca) - and; श्रेयसः (śreyasaḥ) - of excellence; अर्थी (arthī) - seeker; परित्यजेत् (parityajet) - should abandon;]
(Night-wandering, day-sleep, laziness, slander, arrogance, excess, deficiency, and—the seeker of excellence should abandon.)
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॥
karmotkarṣaṃ na mārgheta pareṣāṃ parinindayā। svaguṇaireva mārgheta viprakarṣaṃ pṛthagjanāt ॥12-276-24॥
[कर्मोत्कर्षं (karmotkarṣaṃ) - excellence in action; न (na) - not; मार्गेत (mārgheta) - should seek; परेषां (pareṣāṃ) - of others; परिनिन्दया (parinindayā) - by censuring; स्वगुणैः (svaguṇaiḥ) - by one's own virtues; एव (eva) - only; मार्गेत (mārgheta) - should seek; विप्रकर्षं (viprakarṣaṃ) - distinction; पृथग्जनात् (pṛthagjanāt) - from ordinary people;]
(One should not seek excellence in action by censuring others; one should seek distinction from ordinary people only by one's own virtues.)
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॥
nirguṇās tveva bhūyiṣṭham ātmasambhāvino narāḥ। doṣair anyān guṇavataḥ kṣipanti ātma-guṇa-kṣayāt॥12-276-25॥
[निर्गुणाः (nirguṇāḥ) - devoid of virtues; तु (tu) - but; एव (eva) - indeed; भूयिष्ठम् (bhūyiṣṭham) - mostly; आत्मसम्भाविनः (ātmasambhāvinaḥ) - self-conceited; नराः (narāḥ) - men; दोषैः (doṣaiḥ) - with faults; अन्यान् (anyān) - others; गुणवतः (guṇavataḥ) - virtuous; क्षिपन्ति (kṣipanti) - they blame; आत्मगुणक्षयात् (ātma-guṇa-kṣayāt) - due to loss of their own virtues;]
(But indeed, men who are mostly devoid of virtues and self-conceited, blame other virtuous people with faults, due to loss of their own virtues.)
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॥
anucyamānāś ca punas te manyante mahājanāt। guṇavattaram ātmānaṃ svena mānena darpitāḥ ॥12-276-26॥
[अनुच्यमानाः (anucyamānāḥ) - being praised; च (ca) - and; पुनः (punaḥ) - again; ते (te) - they; मन्यन्ते (manyante) - think; महाजनात् (mahājanāt) - than great people; गुणवत्तरम् (guṇavattaram) - more virtuous; आत्मानम् (ātmānam) - themselves; स्वेन (svena) - by their own; मानेन (mānena) - standard; दर्पिताः (darpitāḥ) - arrogant;]
(Being praised and again, they think themselves more virtuous than great people, arrogant by their own standard.)
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॥
abruvan kasyacit nindām ātma-pūjām avaṛṇayan। vipaścid-guṇa-sampannaḥ prāpnoti eva mahat-yaśaḥ ॥12-276-27॥
[अब्रुवन् (abruvan) - they spoke; कस्यचित् (kasyacit) - of someone; निन्दाम् (nindām) - blame; आत्मपूजाम् (ātma-pūjām) - self-worship; अवर्णयन् (avaṛṇayan) - described; विपश्चित् (vipaścit) - wise; गुणसम्पन्नः (guṇa-sampannaḥ) - endowed with virtues; प्राप्नोति (prāpnoti) - attains; एव (eva) - indeed; महद्यशः (mahat-yaśaḥ) - great fame;]
(They spoke the blame of someone's self-worship, describing it. The wise one endowed with virtues indeed attains great fame.)
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॥
abruvan vāti surabhir gandhaḥ sumanasāṃ śuciḥ। tathaivāvyāharan bhāti vimalo bhānur ambare ॥12-276-28॥
[अब्रुवन् (abruvan) - they said; वाति (vāti) - blows; सुरभिः (surabhiḥ) - fragrant; गन्धः (gandhaḥ) - scent; सुमनसाम् (sumanasām) - of flowers; शुचिः (śuciḥ) - pure; तथा (tathā) - thus; एव (eva) - indeed; अव्याहरन् (avyāharan) - they uttered; भाति (bhāti) - shines; विमलः (vimalaḥ) - spotless; भानुः (bhānuḥ) - the sun; अम्बरे (ambare) - in the sky;]
(They said, the fragrant scent of flowers blows, pure. Thus indeed, as they uttered, the spotless sun shines in the sky.)
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॥
evamādīni cānyāni parityaktāni medhayā। jvalanti yaśasā loke yāni na vyāharanti ca ॥12-276-29॥
[एवम् (evam) - thus; in this way; आदीनि (ādīni) - beginning with; such as; च (ca) - and; अन्यानि (anyāni) - other; different; परित्यक्तानि (parityaktāni) - abandoned; given up; मेधया (medhayā) - by wisdom; by intelligence; ज्वलन्ति (jvalanti) - shine; blaze; यशसा (yaśasā) - by fame; by glory; लोके (loke) - in the world; यानि (yāni) - which; those which; न (na) - not; व्याहरन्ति (vyāharanti) - utter; speak; च (ca) - and;]
(Thus, such as and other things abandoned by wisdom shine by fame in the world, those which are not uttered and.)
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॥
na loke dīpyate mūrkhaḥ kevalātmapraśaṁsayā। api cāpihitaḥ śvabhre kṛtavidyaḥ prakāśate ॥12-276-30॥
[न (na) - not; लोके (loke) - in the world; दीप्यते (dīpyate) - shines; मूर्खः (mūrkhaḥ) - fool; केवल (kevala) - only; आत्मप्रशंसया (ātmapraśaṁsayā) - by self-praise; अपि (api) - even; च (ca) - and; अपिहितः (apihitaḥ) - covered; श्वभ्रे (śvabhre) - in a pit; कृतविद्यः (kṛtavidyaḥ) - one who has acquired knowledge; प्रकाशते (prakāśate) - shines;]
(Not in the world shines a fool by only self-praise; even one who has acquired knowledge, though covered in a pit, shines.)
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॥
asannuccairapi proktaḥ śabdaḥ samupaśāmyati। dīpyate tveva lokeṣu śanairapi subhāṣitam ॥12-276-31॥
[असन् (asan) - not being; not present; उच्चैः (uccaiḥ) - loudly; high; अपि (api) - even; also; प्रोक्तः (proktaḥ) - spoken; uttered; शब्दः (śabdaḥ) - sound; word; समुपशाम्यति (samupaśāmyati) - completely subsides; becomes quiet; दीप्यते (dīpyate) - is kindled; shines; तु (tu) - but; however; एव (eva) - indeed; only; लोकेषु (lokeṣu) - in the worlds; among people; शनैः (śanaiḥ) - slowly; gradually; अपि (api) - even; also; सुभाषितम् (subhāṣitam) - well-spoken; good saying;]
(A sound, even if spoken loudly, subsides completely. But a well-spoken saying, even if slowly, indeed shines among people.)
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॥
mūḍhānām avaliptānām asāraṃ bhāṣitaṃ bahu। darśayaty antarātmānaṃ divā rūpam ivāṃśumān ॥12-276-32॥
[मूढानाम् (mūḍhānām) - of the deluded; अवलिप्तानाम् (avaliptānām) - of the arrogant; असारम् (asāram) - without essence; भाषितम् (bhāṣitam) - speech; बहु (bahu) - much; दर्शयति (darśayati) - shows; अन्तरात्मानम् (antarātmānam) - one's inner self; दिवा (divā) - by day; रूपम् (rūpam) - form; इव (iva) - like; अंशुमान् (aṃśumān) - the sun;]
(The speech without essence of the deluded and arrogant, though much, shows their inner self, like the sun shows form by day.)
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॥
etasmātkāraṇāt prajñāṃ mṛgayante pṛthagvidhām। prajñā-lābho hi bhūtānām uttamaḥ pratibhāti mām॥12-276-33॥
[एतस्मात् (etasmāt) - from this; कारणात् (kāraṇāt) - cause; प्रज्ञाम् (prajñām) - wisdom; मृगयन्ते (mṛgayante) - seek; पृथग्विधाम् (pṛthagvidhām) - of various kinds; प्रज्ञा (prajñā) - wisdom; लाभः (lābhaḥ) - attainment; हि (hi) - indeed; भूतानाम् (bhūtānām) - of beings; उत्तमः (uttamaḥ) - the highest; प्रतिभाति (pratibhāti) - appears; माम् (mām) - to me;]
(From this cause, they seek wisdom of various kinds. Indeed, the attainment of wisdom appears to me as the highest for beings.)
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॥
nāpṛṣṭaḥ kasyacid brūyān na cānyāyena pṛcchataḥ। jñānavān api medhāvī jaḍa-vad lokam ācaret ॥12-276-34॥
[न (na) - not; अपृष्टः (apṛṣṭaḥ) - not asked; कस्यचित् (kasyacit) - of anyone; ब्रूयात् (brūyāt) - should speak; न (na) - not; च (ca) - and; अन्यायेन (anyāyena) - improperly; unjustly; पृच्छतः (pṛcchataḥ) - of one asking; ज्ञानवान् (jñānavān) - one possessing knowledge; अपि (api) - even; मेधावी (medhāvī) - intelligent; wise; जडवत् (jaḍavat) - like a dullard; लोकम् (lokam) - in the world; आचरेत् (ācaret) - should behave;]
(Not asked, of anyone, should speak, not and improperly, of one asking. One possessing knowledge, even, intelligent, like a dullard, in the world, should behave.)
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॥
tato vāsaṃ parīkṣeta dharmanityeṣu sādhuṣu। manuṣyeṣu vadānyeṣu svadharmanirateṣu ca ॥12-276-35॥
[ततः (tataḥ) - thereafter; वासम् (vāsaṃ) - residence; परीक्षेत (parīkṣeta) - one should examine; धर्मनित्येषु (dharmanityeṣu) - among those always devoted to dharma; साधुषु (sādhuṣu) - among the virtuous; मनुष्येषु (manuṣyeṣu) - among humans; वदान्येषु (vadānyeṣu) - among the generous; स्वधर्मनिरतेषु (svadharmanirateṣu) - among those engaged in their own dharma; च (ca) - and;]
(Thereafter, one should examine residence among those always devoted to dharma, among the virtuous, among humans, among the generous, and among those engaged in their own dharma.)
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॥
caturṇāṃ yatra varṇānāṃ dharmavyatikaro bhavet। na tatra vāsaṃ kurvīta śreyorthī vai kathaṃcana ॥12-276-36॥
[चतुर्णां (caturṇāṃ) - of the four; (castes) यत्र (yatra) - where; वर्णानां (varṇānāṃ) - of the classes; धर्मव्यतिकरः (dharmavyatikaraḥ) - confusion of dharma; (mixing of duties) भवेत् (bhavet) - occurs; न (na) - not; तत्र (tatra) - there; वासम् (vāsaṃ) - residence; कुर्वीत (kurvīta) - should do; श्रेयोर्थी (śreyorthī) - one seeking the highest good; वै (vai) - indeed; कथञ्चन (kathaṃcana) - in any way;]
(Where, of the four classes, confusion of dharma occurs, there, one seeking the highest good should not reside in any way, indeed.)
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॥
nirārambho'py ayam iha yathālabdhopajīvanaḥ। puṇyaṃ puṇyeṣu vimalaṃ pāpaṃ pāpeṣu cāpnuyāt ॥12-276-37॥
[निरारम्भः (nirārambhaḥ) - without undertaking (any new action); अपि (api) - even; अयम् (ayam) - this (person); इह (iha) - here; यथा-लब्ध-उपजीवनः (yathā-labdha-upajīvanaḥ) - subsisting as obtained; पुण्यम् (puṇyam) - merit; पुण्येषु (puṇyeṣu) - among the meritorious; विमलम् (vimalam) - pure; पापम् (pāpam) - sin; पापेषु (pāpeṣu) - among the sinful; च (ca) - and; आप्नुयात् (āpnuyāt) - may obtain;]
(Even this person here, without undertaking (any new action), subsisting as obtained, may obtain pure merit among the meritorious and sin among the sinful.)
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॥
apāmagnes tatha indoś ca sparśaṃ vedayate yathā। tathā paśyāmahe sparśam ubhayoḥ pāpapuṇyayoḥ ॥12-276-38॥
[अपाम् (apām) - of waters; अग्नेः (agneḥ) - of Agni; तथा (tathā) - likewise; इन्दोः (indoḥ) - of Soma; च (ca) - and; स्पर्शम् (sparśam) - contact; वेदयते (vedayate) - perceives; यथा (yathā) - as; तथा (tathā) - so; पश्यामहे (paśyāmahe) - we see; स्पर्शम् (sparśam) - contact; उभयोः (ubhayoḥ) - of both; पाप (pāpa) - sin; पुण्ययोः (puṇyayoḥ) - and merit;]
(Of waters, of Agni, likewise of Soma and contact perceives as; so we see contact of both sin and merit;)
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॥
apaśyanto'nnaviṣayaṃ bhuñjate vighasāśinaḥ। bhuñjānaṃ cānnaviṣayānviṣayaṃ viddhi karmaṇām ॥12-276-39॥
[अपश्यन्तः (apaśyantaḥ) - not seeing; अन्नविषयम् (annaviṣayam) - object of food; भुञ्जते (bhuñjate) - they eat; विघसाशिनः (vighasāśinaḥ) - those who eat remnants; भुञ्जानम् (bhuñjānam) - eating; च (ca) - and; अन्नविषयान् (annaviṣayān) - objects of food; विषयम् (viṣayam) - object; विद्धि (viddhi) - know; कर्मणाम् (karmaṇām) - of actions;]
(Not seeing the object of food, those who eat remnants eat. Know the one eating and the objects of food as the object of actions.)
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॥
yatrāgamayamānānāmasatkāreṇa pṛcchatām। prabrūyādbrahmaṇo dharmaṃ tyajettaṃ deśamātmavān ॥12-276-40॥
[यत्र (yatra) - where; आगमयमानानाम् (āgamayamānānām) - of those who are coming; असत्कारेण (asatkāreṇa) - with disrespect; पृच्छताम् (pṛcchatām) - of those asking; प्रब्रूयात् (prabrūyāt) - one should speak; ब्रह्मणः (brahmaṇaḥ) - of a Brāhmaṇa; धर्मम् (dharmaṃ) - duty; त्यजेत् (tyajet) - should abandon; तं (taṃ) - that; देशम् (deśam) - place; आत्मवान् (ātmavān) - self-possessed;]
(Where, of those who are coming, with disrespect, of those asking, one should speak, of a Brāhmaṇa, duty, should abandon, that, place, self-possessed.)
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॥
śiṣyopādhyāyikā vṛttiryatra syātsusamāhitā। yathāvacchāstrasampannā kastaṃ deśaṃ parityajet ॥12-276-41॥
[शिष्य (śiṣya) - disciple; उपाध्यायिका (upādhyāyikā) - relating to the teacher; वृत्तिः (vṛttiḥ) - conduct; यत्र (yatra) - where; स्यात् (syāt) - may be; सुसमाहिता (susamāhitā) - well-composed; यथावत् (yathāvat) - properly; शास्त्रसम्पन्ना (śāstrasampannā) - endowed with śāstra; कः (kaḥ) - who; तं (taṃ) - that; देशं (deśaṃ) - place; परित्यजेत् (parityajet) - should abandon;]
(Where the conduct between disciple and teacher is well-composed, properly endowed with śāstra, who would abandon that place?)
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॥
ākāśasthā dhruvaṃ yatra doṣaṃ brūyurvipaścitām। ātmapūjābhikāmā vai ko vasettatra paṇḍitaḥ ॥12-276-42॥
[आकाशस्था (ākāśasthā) - situated in the sky; ध्रुवं (dhruvaṃ) - certainly; यत्र (yatra) - where; दोषं (doṣaṃ) - fault; ब्रूयुः (brūyuḥ) - would speak; विपश्चिताम् (vipaścitām) - of the wise; आत्मपूजाभिकामा (ātmapūjābhikāmā) - desiring self-worship; वै (vai) - indeed; को (ko) - who; वसेत् (vaset) - would dwell; तत्र (tatra) - there; पण्डितः (paṇḍitaḥ) - wise person;]
(Where, situated in the sky, certainly, the wise would speak of fault, who, desiring self-worship indeed, would dwell there, wise person?)
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॥
yatra saṁloḍitā lubdhaiḥ prāyaśo dharmasetavaḥ। pradīptamiva śailāntaṁ kastaṁ deśaṁ na santyajet ॥12-276-43॥
[यत्र (yatra) - where; संलोडिता (saṁloḍitā) - joined together; united; लुब्धैः (lubdhaiḥ) - by the greedy; by the covetous; प्रायशः (prāyaśaḥ) - mostly; generally; धर्मसेतवः (dharmasetavaḥ) - bridges of dharma; supports of righteousness; प्रदीप्तम् (pradīptam) - blazing; burning; इव (iva) - like; as if; शैलान्तम् (śailāntam) - mountain's end; mountain boundary; कः (kaḥ) - who; तं (taṁ) - that; देशम् (deśam) - land; country; न (na) - not; सन्त्यजेत् (santyajet) - would abandon; would forsake;]
(Where the bridges of dharma are mostly united by the greedy, who would not abandon that land as if it were the blazing end of a mountain?)
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॥
yatra dharmamanāśaṅkāś careyur vītamatsarāḥ। caret tatra vasec caiva puṇyaśīleṣu sādhuṣu॥12-276-44॥
[यत्र (yatra) - where; धर्मम् (dharmaṃ) - dharma; अनाशङ्काः (anāśaṅkāḥ) - without doubt; चरेयुः (careyuḥ) - should practice; वीतमत्सराः (vītamatsarāḥ) - free from envy; चरेत् (caret) - should practice; तत्र (tatra) - there; वसेत् (vaset) - should dwell; च (ca) - and; एव (eva) - indeed; पुण्यशीलेषु (puṇyaśīleṣu) - among those of virtuous character; साधुषु (sādhuṣu) - among the good;]
(Where those free from envy should practice dharma without doubt, there one should practice and indeed dwell among the good who possess virtuous character.)
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॥
dharmam-artha-nimittaṃ tu careyur yatra mānavāḥ। na tān anuvasej jātu te hi pāpakṛto janāḥ॥12-276-45॥
[धर्मम् (dharmam) - dharma; अर्थनिमित्तम् (artha-nimittam) - for the sake of wealth; तु (tu) - but; चरेयुः (careyuḥ) - should act; यत्र (yatra) - where; मानवाः (mānavāḥ) - humans; न (na) - not; तान् (tān) - them; अनुवसेत् (anuvaset) - should associate; जातु (jātu) - ever; ते (te) - they; हि (hi) - indeed; पापकृतः (pāpakṛtaḥ) - evil-doers; जनाः (janāḥ) - people;]
(But where humans act for the sake of dharma or wealth, one should not ever associate with those people, for they are indeed evil-doers.)
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॥
karmaṇā yatra pāpena vartante jīvitespavaḥ। vyavadhāvettatastūrṇaṃ sasarpaāccharaṇādiva ॥12-276-46॥
[कर्मणा (karmaṇā) - by action; by deed; यत्र (yatra) - where; पापेन (pāpena) - by sin; by evil act; वर्तन्ते (vartante) - they exist; they remain; जीविते (jīvite) - in life; स्पवः (spavaḥ) - offspring; descendants; व्यवधावेत् (vyavadhāvet) - should avoid; should shun; ततः (tataḥ) - from that; from there; तूर्णम् (tūrṇam) - quickly; swiftly; ससर्प (sasarpa) - he slithered; he crept; आच्छरणात् (āccharaṇāt) - from shelter; from refuge; इव (iva) - like; as if;]
(By action where by sin they exist in life, the offspring should quickly avoid from that, he slithered from the shelter as if.)
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॥
yena khaṭvāṃ samārūḍhaḥ karmaṇānuśayī bhavet। āditastanna kartavyamicchatā bhavamātmanaḥ ॥12-276-47॥
[येन (yena) - by which; खट्वां (khaṭvāṃ) - cot; समारूढः (samārūḍhaḥ) - mounted; कर्मणा (karmaṇā) - by action; अनुशयी (anuśayī) - accompanied by latent impression; भवेत् (bhavet) - would become; आदितः (āditaḥ) - from the beginning; तत् (tat) - that; न (na) - not; कर्तव्यम् (kartavyam) - should be done; इच्छता (icchatā) - by one desiring; भवम् (bhavam) - existence; आत्मनः (ātmanaḥ) - for oneself;]
(By which (action) one who has mounted a cot would become accompanied by latent impression of action, from the beginning that should not be done by one desiring existence for oneself.)
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॥
yatra rājā ca rājñaś ca puruṣāḥ pratyanantarāḥ। kuṭumbinām agrabhujaḥ tyajet tad rāṣṭram ātmavān ॥12-276-48॥
[यत्र (yatra) - where; राजा (rājā) - king; च (ca) - and; राज्ञः (rājñaḥ) - of the king; च (ca) - and; पुरुषाः (puruṣāḥ) - men; प्रत्यनन्तराः (pratyanantarāḥ) - immediately adjacent; कुटुम्बिनाम् (kuṭumbinām) - of householders; अग्रभुजः (agrabhujaḥ) - foremost enjoyer; त्यजेत् (tyajet) - should abandon; तत् (tat) - that; राष्ट्रम् (rāṣṭram) - kingdom; आत्मवान् (ātmavān) - wise person;]
(Where the king and the king's men are immediately adjacent to householders, the foremost enjoyer should abandon that kingdom, being a wise person.)
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॥
śrotriyās tv agrabhoktāro dharmanityāḥ sanātanāḥ। yājanādhyāpane yuktā yatra tad rāṣṭram āvaset ॥12-276-49॥
[श्रोत्रियाः (śrotriyāḥ) - Vedic scholars; तु (tu) - but; अग्रभोक्तारः (agrabhoktāraḥ) - those who do not eat first; धर्मनित्याः (dharmanityāḥ) - always devoted to dharma; सनातनाः (sanātanāḥ) - eternal; याजनाध्यापने (yājanādhyāpane) - in performing sacrifices and teaching; युक्ताः (yuktāḥ) - engaged; यत्र (yatra) - where; तत् (tat) - that; राष्ट्रम् (rāṣṭram) - kingdom; आवसेत् (āvaset) - should dwell;]
(Vedic scholars but those who do not eat first, always devoted to dharma, eternal, engaged in performing sacrifices and teaching—where (they are), that kingdom should be dwelt in.)
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॥
svāhāsvadhāvaṣaṭkārā yatra samyaganuṣṭhitāḥ। ajasraṃ caiva vartante vasettatrāvicārayan ॥12-276-50॥
[स्वाहा (svāhā) - oblation to gods; स्वधा (svadhā) - oblation to ancestors; वषट् (vaṣaṭ) - sacrificial exclamation; काराः (kārāḥ) - acts; doings; यत्र (yatra) - where; सम्यक् (samyak) - properly; अनुष्ठिताः (anuṣṭhitāḥ) - performed; अजस्रं (ajasraṃ) - unceasingly; च (ca) - and; एव (eva) - indeed; वर्तन्ते (vartante) - take place; वसेत् (vaset) - should dwell; तत्र (tatra) - there; अविचारयन् (avicārayan) - without hesitation;]
(Where the acts of svāhā, svadhā, and vaṣaṭ are properly performed and take place unceasingly, one should dwell there without hesitation.)
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॥
aśucīnyatra paśyet brāhmaṇānvṛttikarśitān। tyajettadrāṣṭramāsannamupasṛṣṭamivāmiṣam ॥12-276-51॥
[अशुचीनि (aśucīni) - impure; अत्र (atra) - here; पश्येत् (paśyet) - one should see; ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; वृत्तिकर्शितान् (vṛttikarśitān) - emaciated by livelihood; त्यजेत् (tyajet) - should abandon; तत् (tat) - that; राष्ट्रम् (rāṣṭram) - kingdom; आसन्नम् (āsannam) - near; उपसृष्टम् (upasṛṣṭam) - afflicted; इव (iva) - like; आमिषम् (āmiṣam) - meat;]
(Where one sees here Brāhmaṇas emaciated by livelihood, one should abandon that kingdom nearby, afflicted like meat.)
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॥
prīyamāṇā narā yatra prayaccheyur ayācitāḥ। svasthacitto vaset tatra kṛtakṛtya ivātmavān॥12-276-52॥
[प्रीयमाणा (prīyamāṇā) - being pleased; नराः (narāḥ) - men; यत्र (yatra) - where; प्रयच्छेयुः (prayaccheyuḥ) - would give; अयाचिताः (ayācitāḥ) - unasked; स्वस्थचित्तः (svasthacittaḥ) - with tranquil mind; वसेत् (vaset) - should dwell; तत्र (tatra) - there; कृतकृत्यः (kṛtakṛtyaḥ) - one who has accomplished his purpose; इव (iva) - like; आत्मवान् (ātmavān) - self-possessed;]
(Where men, being pleased, would give unasked, there one with tranquil mind should dwell, like one who has accomplished his purpose, self-possessed.)
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॥
daṇḍo yatrāvinīteṣu satkāraś ca kṛtātmasu| caret tatra vasec caiva puṇyaśīleṣu sādhuṣu ॥12-276-53॥
[दण्डः (daṇḍaḥ) - punishment; यत्र (yatra) - where; अविनीतेषु (avinīteṣu) - among the undisciplined; सत्कारः (satkāraḥ) - respect; च (ca) - and; कृतात्मसु (kṛtātmasu) - among the self-controlled; चरेत् (caret) - should act; तत्र (tatra) - there; वसेत् (vaset) - should dwell; च (ca) - and; एव (eva) - indeed; पुण्यशीलेषु (puṇyaśīleṣu) - among those of virtuous character; साधुषु (sādhuṣu) - among the good;]
(Punishment where among the undisciplined, and respect among the self-controlled; there one should act, and indeed should dwell among those of virtuous character, among the good.)
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॥
upasṛṣṭeṣvadānteṣu durācāreṣvasādhuṣu। avinīteṣu lubdheṣu sumahaddaṇḍadhāraṇam ॥12-276-54॥
[उपसृष्टेषु (upasṛṣṭeṣu) - in those who are incited; अदान्तेषु (adānteṣu) - in those who are undisciplined; दुराचारेषु (durācāreṣu) - in those who are of bad conduct; असाधुषु (asādhuṣu) - in those who are not virtuous; अविनीतेषु (avinīteṣu) - in those who are not humble; लुब्धेषु (lubdheṣu) - in those who are greedy; सुमहत् (sumahat) - very great; दण्डधारणम् (daṇḍadhāraṇam) - application of punishment;]
(In those who are incited, undisciplined, of bad conduct, not virtuous, not humble, greedy, the application of very great punishment.)
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॥
yatra rājā dharmanityo rājyaṃ vai paryupāsitā। apāsya kāmānkāmeśo vasettatrāvicārayan ॥12-276-55॥
[यत्र (yatra) - where; राजा (rājā) - king; धर्मनित्यः (dharmanityaḥ) - always devoted to dharma; राज्यम् (rājyam) - kingdom; वै (vai) - indeed; पर्युपासिता (paryupāsitā) - properly attended; अपास्य (apāsya) - having cast aside; कामान् (kāmān) - desires; कामेशः (kāmeśaḥ) - master of desires; वसेत् (vaset) - should dwell; तत्र (tatra) - there; अविचारयन् (avicārayan) - without anxiety;]
(Where the king is always devoted to dharma, the kingdom is indeed properly attended; having cast aside desires, the master of desires should dwell there without anxiety.)
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॥
tathāśīlā hi rājānaḥ sarvānviṣayavāsinaḥ। śreyasā yojayantyāśu śreyasi pratyupasthite ॥12-276-56॥
[तथा (tathā) - thus; in that manner; शीला (śīlā) - of such character; of such conduct; हि (hi) - indeed; for; राजानः (rājānaḥ) - kings; rulers; सर्वान् (sarvān) - all; everyone; विषयवासिनः (viṣayavāsinaḥ) - those dwelling in the kingdom; subjects; श्रेयसा (śreyasā) - with welfare; with prosperity; योजयन्ति (yojayanti) - they unite; they engage; आशु (āśu) - quickly; swiftly; श्रेयसि (śreyasi) - in welfare; in prosperity; प्रत्युपस्थिते (pratyupasthite) - when present; when arrived;]
(Thus, kings of such character indeed quickly unite all the subjects with welfare when welfare is present.)
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॥
pṛcchatas te mayā tāta śreya etad udāhṛtam। na hi śakyaṃ pradhānena śreyaḥ saṅkhyātum ātmanaḥ ॥12-276-57॥
[पृच्छतः (pṛcchataḥ) - of (you) asking; ते (te) - to you; मया (mayā) - by me; तात (tāta) - O dear one; श्रेयः (śreyaḥ) - the highest good; एतत् (etat) - this; उदाहृतम् (udāhṛtam) - has been stated; न (na) - not; हि (hi) - indeed; शक्यम् (śakyam) - possible; प्रधानेन (pradhānena) - by the chief (means); श्रेयः (śreyaḥ) - the highest good; सङ्ख्यातुम् (saṅkhyātum) - to enumerate; आत्मनः (ātmanaḥ) - of oneself;]
(Of (you) asking to you by me, O dear one, the highest good, this has been stated. Not indeed possible by the chief (means) the highest good to enumerate of oneself.)
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॥
evaṃ pravartamānasya vṛttiṃ praṇihitātmanaḥ। tapasaiveha bahulaṃ śreyo vyaktaṃ bhaviṣyati ॥12-276-58॥
[एवं (evaṃ) - thus; प्रवर्तमानस्य (pravartamānasya) - of one who is proceeding; वृत्तिं (vṛttiṃ) - conduct; प्रणिहितात्मनः (praṇihitātmanaḥ) - of one whose mind is concentrated; तपसा (tapasā) - by austerity; एव (eva) - indeed; इह (iha) - here; बहुलं (bahulaṃ) - abundant; श्रेयः (śreyaḥ) - highest good; व्यक्तं (vyaktaṃ) - manifest; भविष्यति (bhaviṣyati) - will become;]
(Thus, for one who is proceeding, the conduct of one whose mind is concentrated, by austerity indeed here, abundant highest good will become manifest.)
Thus, for one who proceeds with a concentrated mind, it is by austerity alone that abundant highest good will clearly manifest here.
