12.276
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
atattvajñasya śāstrāṇāṃ satataṃ saṃśayātmanaḥ। akṛtavyavasāyasya śreyo brūhi pitāmaha ॥12-276-1॥
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.
bhīṣma uvāca॥
Bhīṣma said.
gurupūjā ca satataṃ vṛddhānāṃ paryupāsanam। śravaṇaṃ caiva vidyānāṃ kūṭasthaṃ śreya ucyate ॥12-276-2॥
It is said that worship of the teacher, constant attendance upon elders, and attentive listening to knowledge are the highest good, which is unchanging.
atrāpy udāharantīmam itihāsaṃ purātanam। gālavasya ca saṃvādaṃ devarṣer nāradasya ca ॥12-276-3॥
Here too, an ancient story is told: the conversation between Gālava and the divine sage Nārada.
vītamohaklamaṃ vipraṃ jñānatṛptaṃ jitendriyam। śreyaskāmaṃ jitātmānaṃ nāradaṃ gālavo'bravīt ॥12-276-4॥
Gālava addressed Nārada, who was free from delusion and fatigue, satisfied with knowledge, self-controlled, seeking the highest good, and self-mastered.
yaiḥ kaiścit saṁmato loke guṇais tu puruṣo nṛṣu। bhavaty anapagān sarvān tān guṇān lakṣayāmy aham ॥12-276-5॥
I observe all those qualities by which a man is approved among men in the world, those qualities which never fade.
bhavān evaṃ-vidho'smākaṃ saṃśayaṃ chettum arhati। amūḍhaś ciramūḍhānāṃ loka-tattvam ajānatām ॥12-276-6॥
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.
jñāne hy evaṃ pravṛttiḥ syāt kāryākārye vijānataḥ। yat kāryaṃ na vyavasyāmas tad bhavān vaktum arhati ॥12-276-7॥
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.
bhagavannāśramāḥ sarve pṛthag-ācāra-darśinaḥ। idaṃ śreya idaṃ śreya iti nānā-pradhāvitāḥ ॥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.
tāṃstu viprasthitāndṛṣṭvā śāstraiḥ śāstrābhinandinaḥ। svaśāstraiḥ parituṣṭāṃśca śreyo nopalabhāmahe ॥12-276-9॥
But seeing those departed, those who delight in the scriptures, and those satisfied with their own scriptures, we do not find anything better.
śāstraṃ yadi bhaved ekaṃ vyaktaṃ śreyo bhavet tadā। śāstraiś ca bahubhir bhūyaḥ śreyo guhyaṃ praveśitam ॥12-276-10॥
If there were only one explicit treatise, it would be better. But through many treatises, the greater good has been concealed as a secret.
etasmātkāraṇācchreyaḥ kalilaṃ pratibhāti mām। bravītu bhagavāṃstanme upasanno'smyadhīhi bhoḥ ॥12-276-11॥
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!
nārada uvāca॥
Nārada said.
āśramās tāta catvāro yathāsaṅkalpitāḥ pṛthak। tān sarvān anupaśya tvaṃ samāśrityaiva gālava ॥12-276-12॥
O Gālava, observe all those four hermitages, each as conceived, having indeed resorted to them, O dear.
teṣāṃ teṣāṃ tathā hi tvam āśramāṇāṃ tataḥ tataḥ। nānā-rūpa-guṇoddeśaṃ paśya vipra-sthitaṃ pṛthak॥ nayanti caiva te samyag abhipretam asaṃśayam॥12-276-13॥
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.
ṛju paśyaṃstathā samyagāśramāṇāṃ parāṃ gatim। yattu niḥśreyasaṃ samyaktaccaivāsaṃśayātmakam ॥12-276-14॥
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.
anugrahaṃ ca mitrāṇām amitrāṇāṃ ca nigraham। saṅgrahaṃ ca trivargasya śreya āhur manīṣiṇaḥ ॥12-276-15॥
The wise say that showing favor to friends, restraining enemies, and maintaining the three aims of life is the highest good.
nivṛttiḥ karmaṇaḥ pāpātsatataṃ puṇyaśīlatā। sadbhiśca samudācāraḥ śreya etadasaṃśayam ॥12-276-16॥
Ceasing sinful actions, always maintaining virtue, and associating with the good through proper conduct—this is certainly the highest good.
mārdavaṃ sarvabhūteṣu vyavahāreṣu cārjavam। vākcaiva madhurā proktā śreya etadasaṃśayam ॥12-276-17॥
Softness towards all beings, straightforwardness in conduct, and sweet speech are said to be the best; this is certain.
devatābhyaḥ pitṛbhyaś ca saṃvibhāgo'tithiṣv api। asantyāgaś ca bhṛtyānāṃ śreya etad asaṃśayam ॥12-276-18॥
There is no doubt that distributing (offerings) to the deities, ancestors, guests, and not withholding from servants is the best course.
satyasya vacanaṃ śreyaḥ satyajñānaṃ tu duṣkaram। yadbhūtahitam atyantam etat satyaṃ bravīmy aham ॥12-276-19॥
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.
ahaṅkārasya ca tyāgaḥ praṇayasya ca nigrahaḥ। santoṣaś caikacaryā ca kūṭasthaṃ śreya ucyate ॥12-276-20॥
Abandoning ego, restraining affection, being content, living in solitude, and remaining steadfast are said to be the highest good.
dharmeṇa vedādhyayanaṃ vedāṅgānāṃ tathaiva ca। vidyārthānāṃ ca jijñāsā śreya etadasaṃśayam ॥12-276-21॥
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.
śabda-rūpa-rasa-sparśān saha gandhena kevalān। nātyartham-upaseveta śreyaso'rthī parantapa ॥12-276-22॥
O Parantapa, a seeker of higher good should not excessively indulge in sound, form, taste, touch, and smell.
naktañcaryā divāsvapnamālasyaṃ paiśunaṃ madam। atiyogamayogaṃ ca śreyaso'rthī parityajet ॥12-276-23॥
A seeker of excellence should abandon night-wandering, sleeping during the day, laziness, slander, arrogance, excess, and deficiency.
karmotkarṣaṃ na mārgheta pareṣāṃ parinindayā। svaguṇaireva mārgheta viprakarṣaṃ pṛthagjanāt ॥12-276-24॥
Do not strive for excellence by criticizing others; instead, seek distinction from ordinary people solely through your own virtues.
nirguṇās tveva bhūyiṣṭham ātmasambhāvino narāḥ। doṣair anyān guṇavataḥ kṣipanti ātma-guṇa-kṣayāt॥12-276-25॥
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.
anucyamānāś ca punas te manyante mahājanāt। guṇavattaram ātmānaṃ svena mānena darpitāḥ ॥12-276-26॥
Those who are praised repeatedly become arrogant by their own standards and consider themselves superior to even great people.
abruvan kasyacit nindām ātma-pūjām avaṛṇayan। vipaścid-guṇa-sampannaḥ prāpnoti eva mahat-yaśaḥ ॥12-276-27॥
They criticized someone's self-worship, describing it. A wise and virtuous person indeed attains great fame.
abruvan vāti surabhir gandhaḥ sumanasāṃ śuciḥ। tathaivāvyāharan bhāti vimalo bhānur ambare ॥12-276-28॥
They said, "A pure, fragrant scent of flowers blows." Likewise, as they spoke, the spotless sun shines in the sky.
evamādīni cānyāni parityaktāni medhayā। jvalanti yaśasā loke yāni na vyāharanti ca ॥12-276-29॥
In this way, other things, too, that are abandoned by wisdom shine with fame in the world—those which are not spoken of.
na loke dīpyate mūrkhaḥ kevalātmapraśaṁsayā। api cāpihitaḥ śvabhre kṛtavidyaḥ prakāśate ॥12-276-30॥
A fool does not shine in the world merely by self-praise; even a learned person, though hidden in a pit, shines forth.
asannuccairapi proktaḥ śabdaḥ samupaśāmyati। dīpyate tveva lokeṣu śanairapi subhāṣitam ॥12-276-31॥
A sound, even if uttered loudly, fades away; but a good saying, even if spoken slowly, truly shines among people.
mūḍhānām avaliptānām asāraṃ bhāṣitaṃ bahu। darśayaty antarātmānaṃ divā rūpam ivāṃśumān ॥12-276-32॥
The empty and verbose speech of the deluded and arrogant reveals their inner nature, just as the sun reveals forms during the day.
etasmātkāraṇāt prajñāṃ mṛgayante pṛthagvidhām। prajñā-lābho hi bhūtānām uttamaḥ pratibhāti mām॥12-276-33॥
For this reason, people seek different kinds of wisdom. Truly, to me, the attainment of wisdom seems the highest among all beings.
nāpṛṣṭaḥ kasyacid brūyān na cānyāyena pṛcchataḥ। jñānavān api medhāvī jaḍa-vad lokam ācaret ॥12-276-34॥
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.
tato vāsaṃ parīkṣeta dharmanityeṣu sādhuṣu। manuṣyeṣu vadānyeṣu svadharmanirateṣu ca ॥12-276-35॥
After that, one should choose to reside among people who are always devoted to dharma, virtuous, generous, and dedicated to their own duties.
caturṇāṃ yatra varṇānāṃ dharmavyatikaro bhavet। na tatra vāsaṃ kurvīta śreyorthī vai kathaṃcana ॥12-276-36॥
Wherever there is confusion of duties among the four classes, one who seeks the highest good should never reside there in any way, indeed.
nirārambho'py ayam iha yathālabdhopajīvanaḥ। puṇyaṃ puṇyeṣu vimalaṃ pāpaṃ pāpeṣu cāpnuyāt ॥12-276-37॥
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.
apāmagnes tatha indoś ca sparśaṃ vedayate yathā। tathā paśyāmahe sparśam ubhayoḥ pāpapuṇyayoḥ ॥12-276-38॥
Just as one perceives the contact of water, Agni, and Soma, so too do we perceive the contact of both sin and merit.
apaśyanto'nnaviṣayaṃ bhuñjate vighasāśinaḥ। bhuñjānaṃ cānnaviṣayānviṣayaṃ viddhi karmaṇām ॥12-276-39॥
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.
yatrāgamayamānānāmasatkāreṇa pṛcchatām। prabrūyādbrahmaṇo dharmaṃ tyajettaṃ deśamātmavān ॥12-276-40॥
Where those who arrive are treated with disrespect and ask questions, a self-possessed Brāhmaṇa should declare the dharma and abandon that place.
śiṣyopādhyāyikā vṛttiryatra syātsusamāhitā। yathāvacchāstrasampannā kastaṃ deśaṃ parityajet ॥12-276-41॥
Who would leave a place where the relationship between disciple and teacher is harmonious and properly endowed with scriptural knowledge?
ākāśasthā dhruvaṃ yatra doṣaṃ brūyurvipaścitām। ātmapūjābhikāmā vai ko vasettatra paṇḍitaḥ ॥12-276-42॥
Where the wise certainly point out faults, what wise person, desiring self-worship, would choose to dwell there?
yatra saṁloḍitā lubdhaiḥ prāyaśo dharmasetavaḥ। pradīptamiva śailāntaṁ kastaṁ deśaṁ na santyajet ॥12-276-43॥
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?
yatra dharmamanāśaṅkāś careyur vītamatsarāḥ। caret tatra vasec caiva puṇyaśīleṣu sādhuṣu॥12-276-44॥
Where people free from envy practice dharma without doubt, one should also practice and indeed live among the virtuous and good people.
dharmam-artha-nimittaṃ tu careyur yatra mānavāḥ। na tān anuvasej jātu te hi pāpakṛto janāḥ॥12-276-45॥
Wherever people act only for the sake of dharma or wealth, one should never associate with such people, for they are indeed evil-doers.
karmaṇā yatra pāpena vartante jīvitespavaḥ। vyavadhāvettatastūrṇaṃ sasarpaāccharaṇādiva ॥12-276-46॥
Where, by sinful action, offspring exist in life, one should quickly avoid that place, just as one slithers away from shelter.
yena khaṭvāṃ samārūḍhaḥ karmaṇānuśayī bhavet। āditastanna kartavyamicchatā bhavamātmanaḥ ॥12-276-47॥
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.
yatra rājā ca rājñaś ca puruṣāḥ pratyanantarāḥ। kuṭumbinām agrabhujaḥ tyajet tad rāṣṭram ātmavān ॥12-276-48॥
A wise person should abandon that kingdom where the king and his officials are directly involved with householders.
śrotriyās tv agrabhoktāro dharmanityāḥ sanātanāḥ। yājanādhyāpane yuktā yatra tad rāṣṭram āvaset ॥12-276-49॥
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.
svāhāsvadhāvaṣaṭkārā yatra samyaganuṣṭhitāḥ। ajasraṃ caiva vartante vasettatrāvicārayan ॥12-276-50॥
One should reside without hesitation in a place where the rituals of svāhā, svadhā, and vaṣaṭ are properly and continually performed.
aśucīnyatra paśyet brāhmaṇānvṛttikarśitān। tyajettadrāṣṭramāsannamupasṛṣṭamivāmiṣam ॥12-276-51॥
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.
prīyamāṇā narā yatra prayaccheyur ayācitāḥ। svasthacitto vaset tatra kṛtakṛtya ivātmavān॥12-276-52॥
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.
daṇḍo yatrāvinīteṣu satkāraś ca kṛtātmasu| caret tatra vasec caiva puṇyaśīleṣu sādhuṣu ॥12-276-53॥
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.
upasṛṣṭeṣvadānteṣu durācāreṣvasādhuṣu। avinīteṣu lubdheṣu sumahaddaṇḍadhāraṇam ॥12-276-54॥
The imposition of severe punishment is appropriate for those who are incited, undisciplined, of bad conduct, not virtuous, not humble, and greedy.
yatra rājā dharmanityo rājyaṃ vai paryupāsitā। apāsya kāmānkāmeśo vasettatrāvicārayan ॥12-276-55॥
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.
tathāśīlā hi rājānaḥ sarvānviṣayavāsinaḥ। śreyasā yojayantyāśu śreyasi pratyupasthite ॥12-276-56॥
Kings of such character quickly engage all their subjects in welfare as soon as the opportunity for welfare arises.
pṛcchatas te mayā tāta śreya etad udāhṛtam। na hi śakyaṃ pradhānena śreyaḥ saṅkhyātum ātmanaḥ ॥12-276-57॥
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.
evaṃ pravartamānasya vṛttiṃ praṇihitātmanaḥ। tapasaiveha bahulaṃ śreyo vyaktaṃ bhaviṣyati ॥12-276-58॥
Thus, for one who proceeds with a concentrated mind, it is by austerity alone that abundant highest good will clearly manifest here.
