12.286
पराशर उवाच॥
parāśara uvāca॥
[पराशर (parāśara) - Parāśara; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Parāśara said;)
Parāśara said.
पिता सखायो गुरवः स्त्रियश्च; न निर्गुणा नाम भवन्ति लोके। अनन्यभक्ताः प्रियवादिनश्च; हिताश्च वश्याश्च तथैव राजन् ॥१२-२८६-१॥
pitā sakhāyo guravaḥ striyaśca; na nirguṇā nāma bhavanti loke। ananyabhaktāḥ priyavādinaśca; hitāśca vaśyāśca tathaiva rājan ॥12-286-1॥
[पिता (pitā) - father; सखायः (sakhāyaḥ) - friends; गुरवः (guravaḥ) - teachers; स्त्रियः (striyaḥ) - women; च (ca) - and; न (na) - not; निर्गुणाः (nirguṇāḥ) - without qualities; नाम (nāma) - indeed; भवन्ति (bhavanti) - are; लोके (loke) - in the world; अनन्यभक्ताः (ananyabhaktāḥ) - those with exclusive devotion; प्रियवादिनः (priyavādinaḥ) - those who speak pleasantly; च (ca) - and; हिताः (hitāḥ) - well-wishers; च (ca) - and; वश्याः (vaśyāḥ) - those who are obedient; च (ca) - and; तथैव (tathaiva) - in the same way; राजन् (rājan) - O king;]
(Father, friends, teachers, and women; are not indeed without qualities in the world. Those with exclusive devotion, those who speak pleasantly, well-wishers, those who are obedient, in the same way, O king.)
O king, in this world, fathers, friends, teachers, and women are never without virtues. Those who are exclusively devoted, who speak pleasantly, who are well-wishers, and who are obedient are also the same.
पिता परं दैवतं मानवानां; मातुर्विशिष्टं पितरं वदन्ति। ज्ञानस्य लाभं परमं वदन्ति; जितेन्द्रियार्थाः परमाप्नुवन्ति ॥१२-२८६-२॥
pitā paraṃ daivataṃ mānavānāṃ; mātur-viśiṣṭaṃ pitaraṃ vadanti. jñānasya lābhaṃ paramaṃ vadanti; jitendriyārthāḥ paramāpnuvanti ॥12-286-2॥
[पिता (pitā) - father; परं (paraṃ) - supreme; दैवतं (daivataṃ) - divinity; मानवानां (mānavānāṃ) - of humans; मातुः (mātuḥ) - of mother; विशिष्टं (viśiṣṭaṃ) - distinguished; पितरं (pitaraṃ) - father; वदन्ति (vadanti) - they say; ज्ञानस्य (jñānasya) - of knowledge; लाभं (lābhaṃ) - gain; परमं (paramaṃ) - supreme; वदन्ति (vadanti) - they say; जितेन्द्रियार्थाः (jitendriyārthāḥ) - those who have conquered the objects of the senses; परमाप्नुवन्ति (paramāpnuvanti) - attain the highest;]
(Father is the supreme divinity of humans; they say the father is distinguished above the mother. They say the supreme gain is knowledge; those who have conquered the objects of the senses attain the highest.)
The father is regarded as the highest divinity among humans; it is said that the father is even more distinguished than the mother. The highest gain is considered to be knowledge; those who have conquered their senses attain the supreme goal.
रणाजिरे यत्र शराग्निसंस्तरे; नृपात्मजो घातमवाप्य दह्यते। प्रयाति लोकानमरैः सुदुर्लभा; न्निषेवते स्वर्गफलं यथासुखम् ॥१२-२८६-३॥
raṇājire yatra śarāgnisaṃstare; nṛpātmajo ghātam avāpya dahyate. prayāti lokān amaraiḥ sudurlabhān; niṣevate svargaphalaṃ yathāsukham ॥12-286-3॥
[रणाजिरे (raṇājire) - in the battlefield; यत्र (yatra) - where; शराग्निसंस्तरे (śarāgni-saṃstare) - on the bed of arrow-fire; नृपात्मजः (nṛpa-ātmajaḥ) - the prince; घातम् (ghātam) - death; अवाप्य (avāpya) - having obtained; दह्यते (dahyate) - is burned; प्रयाति (prayāti) - goes; लोकान् (lokān) - to worlds; अमरैः (amaraiḥ) - by the immortals (gods); सुदुर्लभान् (sudurlabhān) - very difficult to attain; निषेवते (niṣevate) - enjoys; स्वर्गफलं (svarga-phalam) - the fruit of heaven; यथासुखम् (yathā-sukham) - at ease;]
(In the battlefield where, on the bed of arrow-fire, the prince, having obtained death, is burned, he goes to worlds very difficult to attain by the immortals, and enjoys the fruit of heaven at ease.)
Where, in the battlefield, on the bed of arrow-fire, the prince, having met his death and being burned, goes to worlds that are very difficult even for the gods to attain, and enjoys the fruits of heaven in complete ease.
श्रान्तं भीतं भ्रष्टशस्त्रं रुदन्तं; पराङ्मुखं परिबर्हैश्च हीनम्। अनुद्यतं रोगिणं याचमानं; न वै हिंस्याद्बालवृद्धौ च राजन् ॥१२-२८६-४॥
śrāntaṃ bhītaṃ bhraṣṭaśastraṃ rudantaṃ; parāṅmukhaṃ paribarhaiś ca hīnam। anudyataṃ rogiṇaṃ yācamānaṃ; na vai hiṃsyād bālavṛddhau ca rājan ॥12-286-4॥
[श्रान्तम् (śrāntam) - tired; भीतम् (bhītam) - frightened; भ्रष्टशस्त्रम् (bhraṣṭaśastram) - deprived of weapons; रुदन्तम् (rudantam) - weeping; पराङ्मुखम् (parāṅmukham) - turned away; परिबर्हैः (paribarhaiḥ) - of equipment; च (ca) - and; हीनम् (hīnam) - deprived; अनुद्यतम् (anudyatam) - not raising (arms); रोगिणम् (rogiṇam) - sick; याचमानम् (yācamānam) - begging; न (na) - not; वै (vai) - indeed; हिंस्यात् (hiṃsyāt) - should harm; बालवृद्धौ (bālavṛddhau) - child and old; च (ca) - and; राजन् (rājan) - O king;]
(Tired, frightened, deprived of weapons, weeping; turned away, deprived of equipment, not raising (arms), sick, begging; one should not indeed harm, and (also) child and old, O king.)
O king, one should never harm those who are tired, frightened, deprived of weapons, weeping, turned away, deprived of equipment, not raising arms, sick, or begging, nor should one harm children or the elderly.
परिबर्हैः सुसम्पन्नमुद्यतं तुल्यतां गतम्। अतिक्रमेत नृपतिः सङ्ग्रामे क्षत्रियात्मजम् ॥१२-२८६-५॥
paribarhaiḥ susampannam udyataṃ tulyatāṃ gatam। atikrameta nṛpatiḥ saṅgrāme kṣatriyātmajam ॥12-286-5॥
[परिबर्हैः (paribarhaiḥ) - with equipment; सुसम्पन्नम् (susampannam) - well-endowed; उद्यतम् (udyatam) - raised; तुल्यताम् (tulyatām) - equality; गतम् (gatam) - attained; अतिक्रमेत् (atikramet) - would surpass; नृपतिः (nṛpatiḥ) - the king; सङ्ग्रामे (saṅgrāme) - in battle; क्षत्रियात्मजम् (kṣatriyātmajam) - the son of a Kṣatriya;]
(With equipment, well-endowed, raised, having attained equality, the king would surpass the son of a Kṣatriya in battle.)
A king, equipped and well-endowed, having attained equal status and readiness, would surpass a Kṣatriya's son in battle.
तुल्यादिह वधः श्रेयान्विशिष्टाच्चेति निश्चयः। निहीनात्कातराच्चैव नृपाणां गर्हितो वधः ॥१२-२८६-६॥
tulyād iha vadhaḥ śreyān viśiṣṭāc ca iti niścayaḥ। nihīnāt kātarāc caiva nṛpāṇāṃ garhito vadhaḥ ॥12-286-6॥
[तुल्यात् (tulyāt) - from an equal; इह (iha) - here; वधः (vadhaḥ) - killing; श्रेयान् (śreyān) - better; विशिष्टात् (viśiṣṭāt) - from a superior; च (ca) - and; इति (iti) - thus; निश्चयः (niścayaḥ) - decision; निहीनात् (nihīnāt) - from an inferior; कातरात् (kātarāt) - from a coward; च (ca) - and; एव (eva) - indeed; नृपाणाम् (nṛpāṇām) - of kings; गर्हितः (garhitaḥ) - blameworthy; वधः (vadhaḥ) - killing;]
(Here, killing from an equal is better than from a superior—thus is the decision. Killing from an inferior or from a coward, indeed, is blameworthy for kings.)
It is determined that, for kings, killing an equal is preferable to killing a superior, while killing an inferior or a coward is considered blameworthy.
पापात्पापसमाचारान्निहीनाच्च नराधिप। पाप एव वधः प्रोक्तो नरकायेति निश्चयः ॥१२-२८६-७॥
pāpātpāpasamācārānnihīnācca narādhipa। pāpa eva vadhaḥ prokto narakāyeti niścayaḥ ॥12-286-7॥
[पापात् (pāpāt) - from sin; पाप-समाचारात् (pāpa-samācārāt) - from evil conduct; निहीनात् (nihīnāt) - from one who is deprived; च (ca) - and; नराधिप (narādhipa) - O king; पापः (pāpaḥ) - sin; एव (eva) - indeed; वधः (vadhaḥ) - killing; प्रोक्तः (proktaḥ) - is said; नरकाय (narakāya) - for hell; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty;]
(From sin, from evil conduct, from one who is deprived, and, O king, sin indeed killing is said for hell thus certainty.)
O king, it is certain that killing a sinner, one of evil conduct and depravity, is declared to lead to hell.
न कश्चित्त्राति वै राजन्दिष्टान्तवशमागतम्। सावशेषायुषं चापि कश्चिदेवापकर्षति ॥१२-२८६-८॥
na kaścit trāti vai rājan diṣṭānta-vaśam-āgatam। sa-avaśeṣa-āyuṣam ca api kaścit eva apakarṣati ॥12-286-8॥
[न (na) - not; कश्चित् (kaścit) - anyone; त्राति (trāti) - protects; वै (vai) - indeed; राजन् (rājan) - O king; दिष्टान्तवशम् (diṣṭānta-vaśam) - to the power of fate; आगतम् (āgatam) - arrived; सावशेषायुषम् (sa-avaśeṣa-āyuṣam) - with remaining lifespan; च (ca) - and; अपि (api) - also; कश्चित् (kaścit) - anyone; एव (eva) - indeed; अपकर्षति (apakarṣati) - removes;]
(Not anyone protects indeed, O king, one who has arrived at the power of fate. And also, anyone indeed removes one with remaining lifespan.)
O king, no one can protect a person who has come under the power of fate. And indeed, no one can take away someone whose allotted lifespan still remains.
स्निग्धैश्च क्रियमाणानि कर्माणीह निवर्तयेत्। हिंसात्मकानि कर्माणि नायुरिच्छेत्परायुषा ॥१२-२८६-९॥
snigdhaiś ca kriyamāṇāni karmāṇīha nivartayet। hiṁsātmakāni karmāṇi nāyuricchet parāyuṣā ॥12-286-9॥
[स्निग्धैः (snigdhaiḥ) - by affectionate ones; च (ca) - and; क्रियमाणानि (kriyamāṇāni) - being performed; कर्माणि (karmāṇi) - actions; इह (iha) - here; निवर्तयेत् (nivartayet) - should restrain; हिंसात्मकानि (hiṁsātmakāni) - of violent nature; कर्माणि (karmāṇi) - actions; न (na) - not; आयुः (āyuḥ) - life; इच्छेत् (icchet) - should desire; परायुषा (parāyuṣā) - with another's life;]
(By affectionate ones and actions being performed here should be restrained; actions of violent nature one should not desire with another's life.)
Affectionate people should restrain actions being performed here; one should not desire actions of violent nature at the cost of another's life.
गृहस्थानां तु सर्वेषां विनाशमभिकाङ्क्षताम्। निधनं शोभनं तात पुलिनेषु क्रियावताम् ॥१२-२८६-१०॥
gṛhasthānāṃ tu sarveṣāṃ vināśamabhikāṅkṣatām। nidhanaṃ śobhanaṃ tāta pulineṣu kriyāvatām ॥12-286-10॥
[गृहस्थानाम् (gṛhasthānām) - of householders; तु (tu) - but; सर्वेषाम् (sarveṣām) - of all; विनाशम् (vināśam) - destruction; अभिकाङ्क्षताम् (abhikāṅkṣatām) - of those who desire; निधनम् (nidhanam) - death; शोभनम् (śobhanam) - auspicious; तात (tāta) - O dear; पुलिनेषु (pulineṣu) - on the riverbanks; क्रियावताम् (kriyāvatām) - of those who perform rites;]
(Of householders but of all who desire destruction, death is auspicious, O dear, on the riverbanks, for those who perform rites.)
O dear, for all householders who desire their end, death on the riverbanks while performing rites is considered auspicious.
आयुषि क्षयमापन्ने पञ्चत्वमुपगच्छति। नाकारणात्तद्भवति कारणैरुपपादितम् ॥१२-२८६-११॥
āyuṣi kṣayam-āpanne pañcatvam-upagacchati। nākāraṇāt-tad-bhavati kāraṇair-upapāditam ॥12-286-11॥
[आयुषि (āyuṣi) - in life; क्षयम् (kṣayam) - destruction; आपन्ने (āpanne) - having reached; पञ्चत्वम् (pañcatvam) - state of the five elements (death); उपगच्छति (upagacchati) - attains; न (na) - not; अकारणात् (akāraṇāt) - without cause; तत् (tat) - that; भवति (bhavati) - happens; कारणैः (kāraṇaiḥ) - by causes; उपपादितम् (upapāditam) - brought about;]
(When destruction has come upon life, it attains the state of the five elements (death). That does not happen without cause; it is brought about by causes.)
When life comes to its end, it reaches dissolution into the five elements (death). This does not occur without a cause; it is always brought about by causes.
तथा शरीरं भवति देहाद्येनोपपादितम्। अध्वानं गतकश्चायं प्राप्तश्चायं गृहाद्गृहम् ॥१२-२८६-१२॥
tathā śarīraṃ bhavati dehādyenopapāditam। adhvānaṃ gatakaścāyaṃ prāptaścāyaṃ gṛhādgṛham ॥12-286-12॥
[तथा (tathā) - in that way; thus; शरीरम् (śarīram) - body; भवति (bhavati) - becomes; arises; देहात् (dehāt) - from the body; येन (yena) - by which; by whom; उपपादितम् (upapāditam) - produced; brought forth; अध्वानम् (adhvānam) - path; journey; गतकः (gatakaḥ) - the one who has gone; traveler; च (ca) - and; अयम् (ayam) - this; प्राप्तः (prāptaḥ) - has reached; attained; च (ca) - and; अयम् (ayam) - this; गृहात् (gṛhāt) - from house; गृहम् (gṛham) - to house;]
(Thus the body arises, produced by that which is from the body. This traveler of the path has reached from house to house.)
In this way, the body is formed by that which originates from the body. This traveler on the path moves from one house to another.
द्वितीयं कारणं तत्र नान्यत्किञ्चन विद्यते। तद्देहं देहिनां युक्तं मोक्षभूतेषु वर्तते ॥१२-२८६-१३॥
dvitīyaṃ kāraṇaṃ tatra nānyatkiñcana vidyate. taddehaṃ dehināṃ yuktaṃ mokṣabhūteṣu vartate ॥12-286-13॥
[द्वितीयं (dvitīyaṃ) - second; कारणं (kāraṇaṃ) - cause; तत्र (tatra) - there; न (na) - not; अन्यत् (anyat) - other; किञ्चन (kiñcana) - anything; विद्यते (vidyate) - exists; तत् (tat) - that; देहं (dehaṃ) - body; देहिनां (dehināṃ) - of the embodied beings; युक्तं (yuktaṃ) - joined; मोक्षभूतेषु (mokṣabhūteṣu) - among those who have attained liberation; वर्तते (vartate) - remains;]
(The second cause there, nothing else exists. That body of the embodied beings, joined, remains among those who have attained liberation.)
There is no other second cause there. That body of the embodied beings, being joined, remains among those who have attained liberation.
सिरास्नाय्वस्थिसङ्घातं बीभत्सामेध्यसङ्कुलम्। भूतानामिन्द्रियाणां च गुणानां च समागमम् ॥१२-२८६-१४॥
sirā-snāv-asthi-saṅghātaṃ bībhtsā-medhya-saṅkulam। bhūtānām-indriyāṇāṃ ca guṇānāṃ ca samāgamam ॥12-286-14॥
[सिरा (sirā) - vein; स्नायु (snāyu) - sinew; अस्थि (asthi) - bone; सङ्घातम् (saṅghātam) - aggregate; बीभत्स (bībhtsa) - horrible; अमेध्य (amedhya) - impure; सङ्कुलम् (saṅkulam) - filled; भूतानाम् (bhūtānām) - of beings; इन्द्रियाणाम् (indriyāṇām) - of senses; च (ca) - and; गुणानाम् (guṇānām) - of qualities; च (ca) - and; समागमम् (samāgamam) - combination;]
(An aggregate of veins, sinews, and bones, filled with horrible and impure things, a combination of beings, senses, and qualities.)
A body is an aggregate of veins, sinews, and bones, filled with horrible and impure substances, a combination of beings, senses, and qualities.
त्वगन्तं देहमित्याहुर्विद्वांसोऽध्यात्मचिन्तकाः। गुणैरपि परिक्षीणं शरीरं मर्त्यतां गतम् ॥१२-२८६-१५॥
tvag-antaṃ deham ity āhur vidvāṃso'dhyātma-cintakāḥ। guṇair api parikṣīṇaṃ śarīraṃ martyatāṃ gatam ॥12-286-15॥
[त्वक् (tvak) - skin; अन्तम् (antam) - end; limit; देहम् (deham) - body; इति (iti) - thus; आहुः (āhuḥ) - say; विद्वांसः (vidvāṃsaḥ) - the wise; अध्यात्मचिन्तकाः (adhyātma-cintakāḥ) - those who contemplate on the Self; गुणैः (guṇaiḥ) - by the guṇas; अपि (api) - even; परिक्षीणम् (parikṣīṇam) - depleted; worn out; शरीरम् (śarīram) - body; मर्त्यताम् (martyatām) - mortality; गतम् (gatam) - gone; attained;]
(The wise who contemplate on the Self say that the body, ending with the skin, even when worn out by the guṇas, has attained mortality.)
Those who contemplate on the Self, the wise, say that the body, which ends with the skin, even when worn out by the guṇas, has reached mortality.
शरीरिणा परित्यक्तं निश्चेष्टं गतचेतनम्। भूतैः प्रकृतिमापन्नैस्ततो भूमौ निमज्जति ॥१२-२८६-१६॥
śarīriṇā parityaktaṃ niśceṣṭaṃ gatacetanam। bhūtaiḥ prakṛtimāpannais tato bhūmau nimajjati ॥12-286-16॥
[शरीरिणा (śarīriṇā) - by the embodied one; परित्यक्तं (parityaktam) - abandoned; निश्चेष्टं (niśceṣṭam) - motionless; गतचेतनम् (gatacetanam) - devoid of consciousness; भूतैः (bhūtaiḥ) - by the elements; प्रकृतिम् (prakṛtim) - to the original state; आपन्नैः (āpannaiḥ) - having attained; ततः (tataḥ) - then; भूमौ (bhūmau) - on the earth; निमज्जति (nimajjati) - sinks;]
(Abandoned by the embodied one, motionless, devoid of consciousness, having attained the original state by the elements, then it sinks on the earth.)
When the embodied one abandons it, the body, now motionless and devoid of consciousness, having returned to its original state through the elements, then sinks into the earth.
भावितं कर्मयोगेन जायते तत्र तत्र ह। इदं शरीरं वैदेह म्रियते यत्र तत्र ह ॥ तत्स्वभावोऽपरो दृष्टो विसर्गः कर्मणस्तथा ॥१२-२८६-१७॥
bhāvitaṃ karmayogena jāyate tatra tatra ha। idaṃ śarīraṃ vaideha mriyate yatra tatra ha ॥ tatsvabhāvo'paro dṛṣṭo visargaḥ karmaṇastathā ॥12-286-17॥
[भावितं (bhāvitaṃ) - manifested; कर्मयोगेन (karmayogena) - by the union with action; जायते (jāyate) - is born; तत्र (tatra) - there; तत्र (tatra) - there; ह (ha) - indeed; इदं (idaṃ) - this; शरीरं (śarīraṃ) - body; वैदेह (vaideha) - O Vaideha; म्रियते (mriyate) - dies; यत्र (yatra) - where; तत्र (tatra) - there; तत्र (tatra) - there; ह (ha) - indeed; तत् (tat) - that; स्वभावः (svabhāvaḥ) - own-nature; अपरः (aparaḥ) - another; दृष्टः (dṛṣṭaḥ) - is seen; विसर्गः (visargaḥ) - dissolution; कर्मणः (karmaṇaḥ) - of action; तथा (tathā) - likewise;]
(Manifested by the union with action, it is born there and there indeed. This body, O Vaideha, dies wherever and wherever indeed. That is seen as another own-nature, the dissolution of action likewise.)
By the union with action, manifestation arises again and again. This body, O Vaideha, perishes wherever it must. Thus, another nature is observed: the dissolution of action itself.
न जायते तु नृपते कञ्चित्कालमयं पुनः। परिभ्रमति भूतात्मा द्यामिवाम्बुधरो महान् ॥१२-२८६-१८॥
na jāyate tu nṛpate kañcit kālam ayaṃ punaḥ। paribhramati bhūtātmā dyām iva ambudharaḥ mahān ॥12-286-18॥
[न (na) - not; जायते (jāyate) - is born; तु (tu) - but; नृपते (nṛpate) - O king; कञ्चित् (kañcit) - at any; कालम् (kālam) - time; अयम् (ayam) - this; पुनः (punaḥ) - again; परिभ्रमति (paribhramati) - wanders; भूतात्मा (bhūtātmā) - the embodied soul; द्याम् (dyām) - the sky; इव (iva) - like; अम्बुधरः (ambudharaḥ) - cloud; महान् (mahān) - great;]
(Not is born but, O king, at any time this again; wanders the embodied soul like the sky a great cloud.)
O king, this (soul) is not born again at any time; the embodied soul wanders like a great cloud in the sky.
स पुनर्जायते राजन्प्राप्येहायतनं नृप। मनसः परमो ह्यात्मा इन्द्रियेभ्यः परं मनः ॥१२-२८६-१९॥
sa punarjāyate rājanprāpyehāyatanaṃ nṛpa। manasaḥ paramo hyātmā indriyebhyaḥ paraṃ manaḥ ॥12-286-19॥
[स (sa) - he; पुनः (punaḥ) - again; जायते (jāyate) - is born; राजन् (rājan) - O king; प्राप्य (prāpya) - having attained; इह (iha) - here; आयतनम् (āyatanam) - abode; नृप (nṛpa) - O ruler; मनसः (manasaḥ) - of the mind; परमः (paramaḥ) - supreme; हि (hi) - indeed; आत्मा (ātmā) - self; इन्द्रियेभ्यः (indriyebhyaḥ) - than the senses; परम् (param) - higher; मनः (manaḥ) - mind;]
(He again is born, O king, having attained an abode here, O ruler. Of the mind, the self is supreme indeed; than the senses, the mind is higher.)
O king, he is born again after attaining an abode here, O ruler. The self is indeed supreme over the mind; and the mind is higher than the senses.
द्विविधानां च भूतानां जङ्गमाः परमा नृप। जङ्गमानामपि तथा द्विपदाः परमा मताः ॥ द्विपदानामपि तथा द्विजा वै परमाः स्मृताः ॥१२-२८६-२०॥
dvividhānāṃ ca bhūtānāṃ jaṅgamāḥ paramā nṛpa। jaṅgamānām api tathā dvipadāḥ paramā matāḥ ॥ dvipadānām api tathā dvijā vai paramāḥ smṛtāḥ ॥12-286-20॥
[द्विविधानाम् (dvividhānām) - of two kinds; च (ca) - and; भूतानाम् (bhūtānām) - of beings; जङ्गमाः (jaṅgamāḥ) - moving; परमाः (paramāḥ) - the highest; नृप (nṛpa) - O king; जङ्गमानाम् (jaṅgamānām) - of the moving (beings); अपि (api) - also; तथा (tathā) - likewise; द्विपदाः (dvipadāḥ) - two-footed; परमाः (paramāḥ) - the highest; मताः (matāḥ) - are considered; द्विपदानाम् (dvipadānām) - of the two-footed; अपि (api) - also; तथा (tathā) - likewise; द्विजाः (dvijāḥ) - twice-born; वै (vai) - indeed; परमाः (paramāḥ) - the highest; स्मृताः (smṛtāḥ) - are remembered;]
(Of beings of two kinds, the moving are the highest, O king. Of the moving beings also, the two-footed are considered the highest. Of the two-footed also, the twice-born indeed are remembered as the highest.)
O king, among beings of two kinds, the moving are the highest. Among the moving, the two-footed are considered the highest. Among the two-footed, the twice-born are indeed regarded as the highest.
द्विजानामपि राजेन्द्र प्रज्ञावन्तः परा मताः। प्राज्ञानामात्मसम्बुद्धाः सम्बुद्धानाममानिनः ॥१२-२८६-२१॥
dvijānām api rājendra prajñāvantaḥ parā matāḥ। prājñānām ātmasambuddhāḥ sambuddhānām amāninaḥ ॥12-286-21॥
[द्विजानाम् (dvijānām) - of the twice-born; अपि (api) - also; राजेन्द्र (rājendra) - O king; प्रज्ञावन्तः (prajñāvantaḥ) - wise; परा (parā) - supreme; मताः (matāḥ) - considered; प्राज्ञानाम् (prājñānām) - of the wise; आत्मसम्बुद्धाः (ātmasambuddhāḥ) - self-realized; सम्बुद्धानाम् (sambuddhānām) - of the enlightened; अमानिनः (amāninaḥ) - without pride;]
(Of the twice-born also, O king, the wise are considered supreme; among the wise, the self-realized; among the self-realized, those without pride.)
O king, even among the twice-born, the wise are regarded as the highest; among the wise, those who are self-realized; and among the self-realized, those who are free from pride.
जातमन्वेति मरणं नृणामिति विनिश्चयः। अन्तवन्ति हि कर्माणि सेवन्ते गुणतः प्रजाः ॥१२-२८६-२२॥
jātam anv eti maraṇaṃ nṛṇām iti viniścayaḥ। antavanti hi karmāṇi sevante guṇataḥ prajāḥ ॥12-286-22॥
[जातम् (jātam) - born; अन्वेति (anv eti) - follows; मरणम् (maraṇam) - death; नृणाम् (nṛṇām) - of men; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - certainty; अन्तवन्ति (antavanti) - having an end; हि (hi) - indeed; कर्माणि (karmāṇi) - actions; सेवन्ते (sevante) - are performed; गुणतः (guṇataḥ) - according to qualities; प्रजाः (prajāḥ) - beings;]
(Born is followed by death of men thus (is) certainty. Having an end indeed actions are performed according to qualities (by) beings.)
It is certain that for men, birth is followed by death. All actions are finite; beings act according to their qualities.
आपन्ने तूत्तरां काष्ठां सूर्ये यो निधनं व्रजेत्। नक्षत्रे च मुहूर्ते च पुण्ये राजन्स पुण्यकृत् ॥१२-२८६-२३॥
āpanne tūttarāṃ kāṣṭhāṃ sūrye yo nidhanaṃ vrajet। nakṣatre ca muhūrte ca puṇye rājans puṇyakṛt ॥12-286-23॥
[आपन्ने (āpanne) - having reached; (when has reached;) तु (tu) - but; उत्तरां (uttarāṃ) - northern; (uttarāṃ—northern;) काष्ठां (kāṣṭhāṃ) - solstice; (kāṣṭhāṃ—solstice;) सूर्ये (sūrye) - sun; (in the sun;) यः (yaḥ) - who; निधनं (nidhanaṃ) - death; (demise;) व्रजेत् (vrajet) - should go; (goes;) नक्षत्रे (nakṣatre) - constellation; (in the constellation;) च (ca) - and; मुहूर्ते (muhūrte) - moment; (auspicious moment;) च (ca) - and; पुण्ये (puṇye) - auspicious; (in the auspicious;) राजन् (rājan) - O king; पुण्यकृत् (puṇyakṛt) - doer of merit; (one who has done meritorious deeds;]
(But when the sun has reached the northern solstice, whoever meets death, O king, in an auspicious constellation and moment, having done meritorious deeds;)
O king, when the sun has reached the northern solstice, whoever dies at an auspicious time and constellation, having performed meritorious deeds, attains merit.
अयोजयित्वा क्लेशेन जनं प्लाव्य च दुष्कृतम्। मृत्युनाप्राकृतेनेह कर्म कृत्वात्मशक्तितः ॥१२-२८६-२४॥
ayojayitvā kleśena janaṃ plāvya ca duṣkṛtam। mṛtyunāprākṛteneha karma kṛtvātmaśaktitaḥ ॥12-286-24॥
[अयोजयित्वा (ayojayitvā) - having caused to be joined; क्लेशेन (kleśena) - by affliction; जनम् (janam) - people; प्लाव्य (plāvya) - having flooded; च (ca) - and; दुष्कृतम् (duṣkṛtam) - evil deed; मृत्युना (mṛtyunā) - by death; अप्राकृतेन (aprākṛtena) - by the extraordinary; इह (iha) - here; कर्म (karma) - action; कृत्वा (kṛtvā) - having done; आत्मशक्तितः (ātmaśaktitaḥ) - by one's own power;]
(Having caused the people to be joined by affliction, and having flooded (them) with evil deed, here, by death, by the extraordinary, having done action by one's own power.)
Having afflicted the people and overwhelmed them with evil deeds, here, by an extraordinary death, he performed the act by his own power.
विषमुद्बन्धनं दाहो दस्युहस्तात्तथा वधः। दंष्ट्रिभ्यश्च पशुभ्यश्च प्राकृतो वध उच्यते ॥१२-२८६-२५॥
viṣamudbandhanaṃ dāho dasyuhastāttathā vadhaḥ। daṃṣṭribhyaśca paśubhyashca prākṛto vadha ucyate ॥12-286-25॥
[विषमुद्बन्धनम् (viṣamudbandhanam) - painful-binding; दाहः (dāhaḥ) - burning; दस्युहस्तात् (dasyuhastāt) - from the hand of a robber; तथा (tathā) - likewise; वधः (vadhaḥ) - killing; दंष्ट्रिभ्यः (daṃṣṭribhyaḥ) - from fanged (creatures); च (ca) - and; पशुभ्यः (paśubhyaḥ) - from animals; च (ca) - and; प्राकृतः (prākṛtaḥ) - natural; वधः (vadhaḥ) - killing; उच्यते (ucyate) - is said;]
(Painful-binding, burning, killing from the hand of a robber, likewise; killing from fanged (creatures) and from animals, and natural killing is said.)
Painful binding, burning, and killing by the hand of a robber are considered; likewise, killing by fanged creatures and animals is called natural killing.
न चैभिः पुण्यकर्माणो युज्यन्ते नाभिसन्धिजैः। एवंविधैश्च बहुभिरपरैः प्राकृतैरपि ॥१२-२८६-२६॥
na caibhiḥ puṇyakarmāṇo yujyante nābhisandhijaiḥ। evaṃvidhaiśca bahubhiraparaiḥ prākṛtairapi ॥12-286-26॥
[न (na) - not; च (ca) - and; एभिः (ebhiḥ) - by these; पुण्यकर्माणः (puṇyakarmāṇaḥ) - those of meritorious deeds; युज्यन्ते (yujyante) - are united; are joined; न (na) - not; अभिसन्धिजैः (abhisandhijaiḥ) - arising from intention; caused by motive; एवंविधैः (evaṃvidhaiḥ) - of such kind; of this sort; च (ca) - and; बहुभिः (bahubhiḥ) - by many; अपदैः (aparaiḥ) - by others; by different ones; प्राकृतैः (prākṛtaiḥ) - by natural; by ordinary; अपि (api) - also;]
(Not indeed are those of meritorious deeds joined by these, nor by those arising from intention; nor by such, nor by many others, nor even by ordinary ones.)
Those of meritorious deeds are not united by these, nor by those arising from intention; nor by such, nor by many others, nor even by ordinary people.
ऊर्ध्वं हित्वा प्रतिष्ठन्ते प्राणाः पुण्यकृतां नृप। मध्यतो मध्यपुण्यानामधो दुष्कृतकर्मणाम् ॥१२-२८६-२७॥
ūrdhvaṃ hitvā pratiṣṭhante prāṇāḥ puṇyakṛtāṃ nṛpa। madhyato madhyapuṇyānāmadho duṣkṛtakarmaṇām ॥12-286-27॥
[ऊर्ध्वम् (ūrdhvam) - upwards; हित्वा (hitvā) - having left; प्रतिष्ठन्ते (pratiṣṭhante) - proceed; प्राणाः (prāṇāḥ) - vital breaths; पुण्यकृताम् (puṇyakṛtām) - of the doers of merit; नृप (nṛpa) - O king; मध्यतः (madhyataḥ) - from the middle; मध्यपुण्यानाम् (madhyapuṇyānām) - of those of middling merit; अधः (adhaḥ) - downwards; दुष्कृतकर्मणाम् (duṣkṛtakarmaṇām) - of those of evil deeds;]
(Upwards, having left, proceed, vital breaths, of the doers of merit, O king; from the middle, of those of middling merit, downwards, of those of evil deeds.)
O king, the vital breaths of the doers of merit proceed upwards after leaving; from the middle, those of middling merit; downwards, those of evil deeds.
एकः शत्रुर्न द्वितीयोऽस्ति शत्रु; रज्ञानतुल्यः पुरुषस्य राजन्। येनावृतः कुरुते सम्प्रयुक्तो; घोराणि कर्माणि सुदारुणानि ॥१२-२८६-२८॥
ekaḥ śatrur na dvitīyo'sti śatru; ajñānatulyaḥ puruṣasya rājan। yena āvṛtaḥ kurute samprayukto; ghorāṇi karmāṇi sudāruṇāni ॥12-286-28॥
[एकः (ekaḥ) - one; शत्रुः (śatruḥ) - enemy; न (na) - not; द्वितीयः (dvitīyaḥ) - second; अस्ति (asti) - is; शत्रु (śatru) - enemy; अज्ञानतुल्यः (ajñānatulyaḥ) - like ignorance; पुरुषस्य (puruṣasya) - of a person; राजन् (rājan) - O king; येन (yena) - by which; आवृतः (āvṛtaḥ) - enveloped; कुरुते (kurute) - does; सम्प्रयुक्तः (samprayuktaḥ) - impelled; घोराणि (ghorāṇi) - terrible; कर्माणि (karmāṇi) - actions; सुदारुणानि (sudāruṇāni) - very cruel;]
(One enemy, not a second enemy is; like ignorance of a person, O king. By which enveloped, does, impelled, terrible actions, very cruel.)
O king, for a person, there is only one enemy, not a second; that is ignorance. When enveloped by it, impelled, he performs terrible and very cruel actions.
प्रबोधनार्थं श्रुतिधर्मयुक्तं; वृद्धानुपास्यं च भवेत यस्य। प्रयत्नसाध्यो हि स राजपुत्र; प्रज्ञाशरेणोन्मथितः परैति ॥१२-२८६-२९॥
prabodhanārthaṃ śrutidharmayuktaṃ; vṛddhānupāsyaṃ ca bhavet yasya। prayatnasādhyo hi sa rājaputra; prajñāśareṇonmathitaḥ paraiti ॥12-286-29॥
[प्रबोधनार्थं (prabodhanārtham) - for the purpose of awakening; श्रुतिधर्मयुक्तं (śrutidharmayuktam) - endowed with the dharma of the Vedas; वृद्धानुपास्यं (vṛddhānupāsyam) - to be served by elders; च (ca) - and; भवेत (bhavet) - should be; यस्य (yasya) - of whom; प्रयत्नसाध्यः (prayatnasādhyaḥ) - to be accomplished by effort; हि (hi) - indeed; सः (saḥ) - he; राजपुत्रः (rājaputraḥ) - prince; प्रज्ञाशरेण (prajñāśareṇa) - by the arrow of wisdom; उन्मथितः (unmathitaḥ) - struck down; परैति (paraiti) - goes away;]
(For the purpose of awakening, endowed with the dharma of the Vedas, to be served by elders, and should be of whom; to be accomplished by effort indeed he, the prince, struck down by the arrow of wisdom, goes away.)
A prince whose awakening is for the sake of knowledge, who is endowed with Vedic dharma, who serves elders, and who is to be accomplished by effort—when struck down by the arrow of wisdom, he departs.
अधीत्य वेदांस्तपसा ब्रह्मचारी; यज्ञाञ्शक्त्या संनिसृज्येह पञ्च। वनं गच्छेत्पुरुषो धर्मकामः; श्रेयश्चित्वा स्थापयित्वा स्ववंशम् ॥१२-२८६-३०॥
adhītya vedāṃstapasā brahmacārī; yajñāñśaktyā saṃnisṛjyeha pañca. vanaṃ gacchetpuruṣo dharmakāmaḥ; śreyaścittvā sthāpayitvā svavaṃśam ॥12-286-30॥
[अधीत्य (adhītya) - having studied; वेदान् (vedān) - the Vedas; तपसा (tapasā) - by austerity; ब्रह्मचारी (brahmacārī) - a celibate student; यज्ञान् (yajñān) - sacrifices; शक्त्या (śaktyā) - according to ability; संनिसृज्य (saṃnisṛjya) - having relinquished; इह (iha) - here; पञ्च (pañca) - five; वनम् (vanam) - the forest; गच्छेत् (gacchet) - should go; पुरुषः (puruṣaḥ) - a man; धर्मकामः (dharmakāmaḥ) - desiring righteousness; श्रेयः (śreyaḥ) - the highest good; चित्वा (citvā) - having considered; स्थापयित्वा (sthāpayitvā) - having established; स्ववंशम् (svavaṃśam) - his own lineage;]
(Having studied the Vedas, by austerity, the celibate student, having relinquished here the five sacrifices according to ability, should go to the forest, a man desiring righteousness, having considered the highest good and having established his own lineage.)
After studying the Vedas and practicing austerity, the celibate student, having performed the five sacrifices to the best of his ability, should renounce them here and go to the forest. A man who desires righteousness, after considering the highest good and ensuring the continuation of his lineage, should do so.
उपभोगैरपि त्यक्तं नात्मानमवसादयेत्। चण्डालत्वेऽपि मानुष्यं सर्वथा तात दुर्लभम् ॥१२-२८६-३१॥
upabhogair api tyaktaṃ nātmānam avasādayet। caṇḍālatve'pi mānuṣyaṃ sarvathā tāta durlabham ॥12-286-31॥
[उपभोगैः (upabhogaiḥ) - by enjoyments; by means of use; by means of consumption; अपि (api) - even; also; त्यक्तम् (tyaktam) - abandoned; given up; न (na) - not; आत्मानम् (ātmānam) - oneself; the self; अवसादयेत् (avasādayet) - should cause to sink; should degrade; चण्डालत्वे (caṇḍālatve) - in the state of being a caṇḍāla; in outcaste-hood; अपि (api) - even; also; मानुष्यं (mānuṣyam) - humanity; human status; सर्वथा (sarvathā) - in every way; by all means; तात (tāta) - O dear one; O father; दुर्लभम् (durlabham) - difficult to obtain; rare;]
(One should not degrade oneself even if abandoned by enjoyments. Even in the state of being a caṇḍāla, O dear one, humanity is in every way difficult to obtain.)
One should never let oneself fall into despair even if deprived of pleasures. O dear one, even in the condition of an outcaste, humanity is always rare and precious.
इयं हि योनिः प्रथमा यां प्राप्य जगतीपते। आत्मा वै शक्यते त्रातुं कर्मभिः शुभलक्षणैः ॥१२-२८६-३२॥
iyaṃ hi yoniḥ prathamā yāṃ prāpya jagatīpate। ātmā vai śakyate trātuṃ karmabhiḥ śubhalakṣaṇaiḥ ॥12-286-32॥
[इयं (iyaṃ) - this (feminine); हि (hi) - indeed; योनिः (yoniḥ) - origin; प्रथमा (prathamā) - first; याम् (yām) - which (feminine accusative); प्राप्य (prāpya) - having attained; जगतीपते (jagatīpate) - O lord of the earth; आत्मा (ātmā) - self; वै (vai) - truly; शक्यते (śakyate) - is able; त्रातुं (trātuṃ) - to be protected; कर्मभिः (karmabhiḥ) - by actions; शुभलक्षणैः (śubhalakṣaṇaiḥ) - with auspicious characteristics;]
(This indeed is the first origin, which, having attained, O lord of the earth, the self truly is able to be protected by actions with auspicious characteristics.)
O lord of the earth, this is indeed the first origin; having attained it, the self can truly be protected by actions of auspicious nature.
कथं न विप्रणश्येम योनितोऽस्या इति प्रभो। कुर्वन्ति धर्मं मनुजाः श्रुतिप्रामाण्यदर्शनात् ॥१२-२८६-३३॥
kathaṁ na vipraṇaśyema yonito'syā iti prabho। kurvanti dharmaṁ manujāḥ śrutiprāmāṇyadarśanāt ॥12-286-33॥
[कथं (kathaṁ) - how; न (na) - not; विप्रणश्येम (vipraṇaśyema) - would we perish; योनितः (yonitaḥ) - from the origin; अस्या (asyā) - of her; इति (iti) - thus; प्रभो (prabho) - O lord; कुर्वन्ति (kurvanti) - they perform; धर्मम् (dharmaṁ) - duty; मनुजाः (manujāḥ) - men; श्रुतिप्रामाण्यदर्शनात् (śrutiprāmāṇyadarśanāt) - from the non-perception of the authority of the Veda;]
(How would we not perish from her origin, thus, O lord? Men perform duty from the non-perception of the authority of the Veda.)
O lord, how could we not perish from her origin? Men perform their duties because they do not perceive the authority of the Veda.
यो दुर्लभतरं प्राप्य मानुष्यमिह वै नरः। धर्मावमन्ता कामात्मा भवेत्स खलु वञ्च्यते ॥१२-२८६-३४॥
yo durlabhataraṃ prāpya mānuṣyam iha vai naraḥ। dharmāvamantā kāmātmā bhavets khalu vañcyate ॥12-286-34॥
[यः (yaḥ) - who; दुर्लभतरम् (durlabhataraṃ) - most difficult to obtain; प्राप्य (prāpya) - having obtained; मानुष्यम् (mānuṣyam) - human birth; इह (iha) - here; वै (vai) - indeed; नरः (naraḥ) - man; धर्मावमन्ता (dharmāvamantā) - one who disregards dharma; कामात्मा (kāmātmā) - one whose self is desire; भवेत् (bhavet) - becomes; सः (saḥ) - he; खलु (khalu) - indeed; वञ्च्यते (vañcyate) - is deceived;]
(Who, having obtained the most difficult to obtain human birth here indeed, a man, one who disregards dharma, whose self is desire, becomes—he indeed is deceived.)
Whoever, having attained the exceedingly rare human birth here, disregards dharma and is led by desire, is truly deceived.
यस्तु प्रीतिपुरोगेण चक्षुषा तात पश्यति। दीपोपमानि भूतानि यावदर्चिर्न नश्यति ॥१२-२८६-३५॥
yastu prītipurogeṇa cakṣuṣā tāta paśyati। dīpopamāni bhūtāni yāvadarcirna naśyati ॥12-286-35॥
[यः (yaḥ) - who; तु (tu) - but; प्रीति-पुरोगेण (prīti-purogeṇa) - with affection leading; चक्षुषा (cakṣuṣā) - with the eye; तात (tāta) - O dear one; पश्यति (paśyati) - sees; दीप-उपमानि (dīpa-upamāni) - lamp-like; भूतानि (bhūtāni) - beings; यावत् (yāvat) - as long as; अर्चिः (arciḥ) - flame; न (na) - not; नश्यति (naśyati) - is destroyed;]
(But who, O dear one, sees with the eye led by affection, the beings like lamps, as long as the flame is not destroyed.)
But, O dear one, he who looks upon beings with affection, sees them as long as the flame (of life) is not extinguished, just as one sees lamps while their flame endures.
सान्त्वेनानुप्रदानेन प्रियवादेन चाप्युत। समदुःखसुखो भूत्वा स परत्र महीयते ॥१२-२८६-३६॥
sāntvenānupradānena priyavādena cāpyuta। samaduḥkhasukho bhūtvā sa paratra mahīyate ॥12-286-36॥
[सान्त्वेन (sāntvena) - by conciliation; अनुप्रदानेन (anupradānena) - by giving gifts; प्रियवादेन (priyavādena) - by speaking pleasantly; च (ca) - and; अपि (api) - also; उत (uta) - indeed; समदुःखसुखः (samaduḥkhasukhaḥ) - one who is equal in pain and pleasure; भूत्वा (bhūtvā) - having become; सः (saḥ) - he; परत्र (paratra) - in the hereafter; महीयते (mahīyate) - is honored;]
(By conciliation, by giving gifts, by speaking pleasantly, and also indeed, having become one who is equal in pain and pleasure, he is honored in the hereafter.)
One who conciliates, gives gifts, speaks pleasantly, and remains even-minded in pleasure and pain is honored in the next world.
दानं त्यागः शोभना मूर्तिरद्भ्यो; भूयः प्लाव्यं तपसा वै शरीरम्। सरस्वतीनैमिषपुष्करेषु; ये चाप्यन्ये पुण्यदेशाः पृथिव्याम् ॥१२-२८६-३७॥
dānaṃ tyāgaḥ śobhanā mūtiradbhyo; bhūyaḥ plāvyaṃ tapasā vai śarīram। sarasvatīnaimiṣapuṣkareṣu; ye cāpyanye puṇyadeśāḥ pṛthivyām ॥12-286-37॥
[दानम् (dānam) - gift; (act of giving; त्यागः (tyāgaḥ) - renunciation; शोभना (śobhanā) - auspicious; मूर्तिः (mūrtiḥ) - form; अद्भ्यः (adbhyaḥ) - to the waters; भूयः (bhūyaḥ) - again; प्लाव्यम् (plāvyaṃ) - purification; तपसा (tapasā) - by austerity; वै (vai) - indeed; शरीरम् (śarīram) - body; सरस्वती-नैमिष-पुष्करेषु (sarasvatī-naimiṣa-puṣkareṣu) - in Sarasvatī, Naimiṣa, and Puṣkara; ये (ye) - those who; च (ca) - and; अपि (api) - also; अन्ये (anye) - others; पुण्य-देशाः (puṇya-deśāḥ) - holy places; पृथिव्याम् (pṛthivyām) - on earth;]
(Gift, renunciation, auspicious form to the waters; again, purification of the body indeed by austerity. In Sarasvatī, Naimiṣa, and Puṣkara; and those others also, the holy places on earth.)
Gift and renunciation are auspicious forms for the waters; the body is purified again and again by austerity. In Sarasvatī, Naimiṣa, Puṣkara, and other holy places on earth, too, this holds true.
गृहेषु येषामसवः पतन्ति; तेषामथो निर्हरणं प्रशस्तम्। यानेन वै प्रापणं च श्मशाने; शौचेन नूनं विधिना चैव दाहः ॥१२-२८६-३८॥
gṛheṣu yeṣāmasavaḥ patanti; teṣāmatho nirharaṇaṃ praśastam। yānena vai prāpaṇaṃ ca śmaśāne; śaucena nūnaṃ vidhinā caiva dāhaḥ ॥12-286-38॥
[गृहेषु (gṛheṣu) - in the houses; येषाम् (yeṣām) - of whom; असवः (asavaḥ) - life-breaths; पतन्ति (patanti) - fall; तेषाम् (teṣām) - of them; अथ (atha) - then; निर्हरणम् (nirharaṇam) - removal; प्रशस्तम् (praśastam) - is praised; यानेन (yānena) - by vehicle; वै (vai) - indeed; प्रापणम् (prāpaṇam) - conveying; च (ca) - and; श्मशाने (śmaśāne) - to the cremation ground; शौचेन (śaucena) - with purity; नूनम् (nūnam) - certainly; विधिना (vidhinā) - by rule; च (ca) - and; एव (eva) - indeed; दाहः (dāhaḥ) - cremation; ॥१२-२८६-३८॥ (॥12-286-38॥) -;]
(In the houses of whom the life-breaths fall; for them then removal is praised. By vehicle indeed conveying and to the cremation ground; with purity certainly by rule and indeed cremation.)
When a person dies in a house, it is proper to remove the body. Transporting it by vehicle to the cremation ground, and then cremating it with purity and according to prescribed rules, is certainly recommended.
इष्टिः पुष्टिर्यजनं याजनं च; दानं पुण्यानां कर्मणां च प्रयोगः। शक्त्या पित्र्यं यच्च किञ्चित्प्रशस्तं; सर्वाण्यात्मार्थे मानवो यः करोति ॥१२-२८६-३९॥
iṣṭiḥ puṣṭir yajanaṃ yājanaṃ ca; dānaṃ puṇyānāṃ karmaṇāṃ ca prayogaḥ. śaktyā pitryaṃ yac ca kiñcit praśastaṃ; sarvāṇi ātmārthe mānavaḥ yaḥ karoti ॥12-286-39॥
[इष्टिः (iṣṭiḥ) - sacrifice; offering; पुष्टिः (puṣṭiḥ) - nourishment; यजनं (yajanam) - worship; याजनं (yājanam) - causing to perform sacrifice; च (ca) - and; दानं (dānam) - gift; पुण्यानां (puṇyānām) - of meritorious; कर्मणां (karmaṇām) - of actions; च (ca) - and; प्रयोगः (prayogaḥ) - application; शक्त्या (śaktyā) - according to ability; पित्र्यं (pitryam) - ancestral rite; यत् (yat) - whatever; च (ca) - and; किञ्चित् (kiñcit) - anything; प्रशस्तं (praśastam) - praiseworthy; सर्वाणि (sarvāṇi) - all; आत्मार्थे (ātmārthe) - for oneself; मानवः (mānavaḥ) - man; यः (yaḥ) - who; करोति (karoti) - does; performs;]
(Sacrifice; nourishment; worship; causing to perform sacrifice; and; gift; of meritorious; of actions; and; application. According to ability; ancestral rite; whatever; and; anything; praiseworthy; all; for oneself; man; who; does; performs.)
Whatever sacrifices, nourishments, worships, causing others to perform sacrifices, gifts, applications of meritorious actions, ancestral rites, or any praiseworthy acts a man performs for himself, all these—whoever does them according to his ability—
धर्मशास्त्राणि वेदाश्च षडङ्गानि नराधिप। श्रेयसोऽर्थे विधीयन्ते नरस्याक्लिष्टकर्मणः ॥१२-२८६-४०॥
dharmaśāstrāṇi vedāś ca ṣaḍaṅgāni narādhipa। śreyaso'rthe vidhīyante narasyākliṣṭakarmaṇaḥ ॥12-286-40॥
[धर्मशास्त्राणि (dharmaśāstrāṇi) - treatises on dharma; वेदाः (vedāḥ) - Vedas; च (ca) - and; षडङ्गानि (ṣaḍaṅgāni) - six limbs; नराधिप (narādhipa) - O king; श्रेयसः (śreyasaḥ) - for the highest good; अर्थे (arthe) - for the purpose; विधीयन्ते (vidhīyante) - are prescribed; नरस्य (narasya) - of man; अक्लिष्टकर्मणः (akliṣṭakarmaṇaḥ) - of one whose actions are unwearied;]
(Treatises on dharma, the Vedas, and the six limbs, O king, are prescribed for the purpose of the highest good of man whose actions are unwearied.)
O king, treatises on dharma, the Vedas, and the six limbs are prescribed for the highest good of a man whose actions are without fatigue.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
एवद्वै सर्वमाख्यातं मुनिना सुमहात्मना। विदेहराजाय पुरा श्रेयसोऽर्थे नराधिप ॥१२-२८६-४१॥
evadvai sarvamākhyātaṃ muninā sumahātmanā। videharājāya purā śreyaso'rthe narādhipa ॥12-286-41॥
[एवम् (evam) - thus; वै (vai) - indeed; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - declared; मुनिना (muninā) - by the sage; सुमहात्मना (sumahātmanā) - by the very great-souled; विदेहराजाय (videharājāya) - to the king of Videha; पुरा (purā) - formerly; श्रेयसः (śreyasaḥ) - of highest good; अर्थे (arthe) - for the sake; नराधिप (narādhipa) - O king;]
(Thus indeed all was declared by the sage, the very great-souled, to the king of Videha formerly, for the sake of the highest good, O king.)
Thus, O king, all this was once declared by the great-souled sage to the king of Videha for the sake of the highest good.
