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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
सत्यं क्षमां दमं प्रज्ञां प्रशंसन्ति पितामह। विद्वांसो मनुजा लोके कथमेतन्मतं तव ॥१२-२८८-१॥
O grandsire, the learned men in the world praise truth, forbearance, self-restraint, and wisdom; how did this become your opinion?
भीष्म उवाच॥
Bhīṣma said.
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। साध्यानामिह संवादं हंसस्य च युधिष्ठिर ॥१२-२८८-२॥
Here, O Yudhiṣṭhira, I will tell you the ancient story—the conversation that took place here between the Sādhyas and Haṃsa.
हंसो भूत्वाथ सौवर्णस्त्वजो नित्यः प्रजापतिः। स वै पर्येति लोकांस्त्रीनथ साध्यानुपागमत् ॥१२-२८८-३॥
Having become a swan, then the golden, self-born, eternal Prajapati indeed went around the three worlds and then approached the Sādhya deities.
साध्या ऊचुः॥
The Sādhyas spoke.
शकुने वयं स्म देवा वै साध्यास्त्वामनुयुज्महे। पृच्छामस्त्वां मोक्षधर्मं भवांश्च किल मोक्षवित् ॥१२-२८८-४॥
O Śakuni, we, the Sādhyas among the gods, approach you. We ask you about the dharma of liberation, for you are indeed known as the knower of liberation.
श्रुतोऽसि नः पण्डितो धीरवादी; साधुशब्दः पतते ते पतत्रिन्। किं मन्यसे श्रेष्ठतमं द्विज त्वं; कस्मिन्मनस्ते रमते महात्मन् ॥१२-२८८-५॥
We have heard of you as a wise and steadfast speaker; your good words fall, O bird. What do you consider the best, O twice-born? In what does your mind find delight, O great-souled one?
तन्नः कार्यं पक्षिवर प्रशाधि; यत्कार्याणां मन्यसे श्रेष्ठमेकम्। यत्कृत्वा वै पुरुषः सर्वबन्धै; र्विमुच्यते विहगेन्द्रेह शीघ्रम् ॥१२-२८८-६॥
O best of birds, decide for us that action which you consider the best among all actions. That, by doing which, a person is quickly released from all bonds here, O king of birds.
हंस उवाच॥
The Swan said.
इदं कार्यममृताशाः शृणोमि; तपो दमः सत्यमात्माभिगुप्तिः। ग्रन्थीन्विमुच्य हृदयस्य सर्वा; न्प्रियाप्रिये स्वं वशमानयीत ॥१२-२८८-७॥
"This is what I have heard should be done by those who desire immortality: austerity, self-restraint, truth, and self-protection. Having loosened all the knots of the heart, one should not let oneself be controlled by pleasure or pain."
नारुन्तुदः स्यान्न नृशंसवादी; न हीनतः परमभ्याददीत। ययास्य वाचा पर उद्विजेत; न तां वदेद्रुशतीं पापलोक्याम् ॥१२-२८८-८॥
One should neither speak harshly nor utter cruel words; one should not accept gifts from those inferior or superior. Speech that causes distress to others should not be spoken, for such painful words lead to sinful realms.
वाक्सायका वदनान्निष्पतन्ति; यैराहतः शोचति रात्र्यहानि। परस्य नामर्मसु ते पतन्ति; तान्पण्डितो नावसृजेत्परेषु ॥१२-२८८-९॥
Words are like arrows that emerge from the mouth; when someone is struck by them, they grieve day and night. These do not strike the vital parts of another, so a wise person should not direct such words towards others.
परश्चेदेनमतिवादबाणै; र्भृशं विध्येच्छम एवेह कार्यः। संरोष्यमाणः प्रतिमृष्यते यः; स आदत्ते सुकृतं वै परस्य ॥१२-२८८-१०॥
If another person wounds you intensely with harsh words, you should practice only forbearance here. Whoever, when provoked to anger, endures it, he indeed acquires the merit of the other person.
क्षेपाभिमानादभिषङ्गव्यलीकं; निगृह्णाति ज्वलितं यश्च मन्युम्। अदुष्टचेता मुदितोऽनसूयुः; स आदत्ते सुकृतं वै परेषाम् ॥१२-२८८-११॥
He who restrains anger arising from insult, pride, attachment, or falsehood, whose mind is pure, joyful, and free from envy, truly acquires the merit of others.
आक्रुश्यमानो न वदामि किं चि; त्क्षमाम्यहं ताड्यमानश्च नित्यम्। श्रेष्ठं ह्येतत्क्षममप्याहुरार्याः; सत्यं तथैवार्जवमानृशंस्यम् ॥१२-२८८-१२॥
When reviled, I do not utter a word; I always forgive, even when beaten. The noble ones declare that forgiveness is indeed the highest virtue, as are truth, straightforwardness, and compassion.
वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः। दमस्योपनिषन्मोक्ष एतत्सर्वानुशासनम् ॥१२-२८८-१३॥
The essence of the Veda is truth; the essence of truth is self-restraint; the essence of self-restraint is liberation. This is the teaching for all.
वाचो वेगं मनसः क्रोधवेगं; विवित्सावेगमुदरोपस्थवेगम्। एतान्वेगान्यो विषहत्युदीर्णां; स्तं मन्येऽहं ब्राह्मणं वै मुनिं च ॥१२-२८८-१४॥
He who has subdued the impulses of speech, mind, anger, curiosity, belly, and genitals—I consider him truly a brāhmaṇa and a sage.
अक्रोधनः क्रुध्यतां वै विशिष्ट; स्तथा तितिक्षुरतितिक्षोर्विशिष्टः। अमानुषान्मानुषो वै विशिष्ट; स्तथाज्ञानाज्ज्ञानवान्वै प्रधानः ॥१२-२८८-१५॥
He who is free from anger is superior among the angry; likewise, the patient is superior even to the extremely patient. The human is superior to non-humans; likewise, the wise is foremost among the ignorant.
आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षतः। आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति ॥१२-२८८-१६॥
When insulted, one should not retaliate; for anger burns the insulter, and the patient person gains merit.
यो नात्युक्तः प्राह रूक्षं प्रियं वा; यो वा हतो न प्रतिहन्ति धैर्यात्। पापं च यो नेच्छति तस्य हन्तु; स्तस्मै देवाः स्पृहयन्ते सदैव ॥१२-२८८-१७॥
The gods always favor the one who does not speak excessively, nor utter harsh or flattering words, who does not retaliate when harmed, and who never desires to commit sin.
पापीयसः क्षमेतैव श्रेयसः सदृशस्य च। विमानितो हतोऽऽक्रुष्ट एवं सिद्धिं गमिष्यति ॥१२-२८८-१८॥
One should forgive those who are more sinful; if insulted, struck, or abused by those who are more virtuous or equals, by acting thus, one attains success.
सदाहमार्यान्निभृतोऽप्युपासे; न मे विवित्सा न च मेऽस्ति रोषः। न चाप्यहं लिप्समानः परैमि; न चैव किञ्चिद्विषमेण यामि ॥१२-२८८-१९॥
I always serve the noble ones with restraint; I have no desire for knowledge, nor do I harbor anger. I do not seek to gain by approaching others, nor do I pursue anything by unfair means.
नाहं शप्तः प्रतिशपामि किं चि; द्दमं द्वारं ह्यमृतस्येह वेद्मि। गुह्यं ब्रह्म तदिदं वो ब्रवीमि; न मानुषाच्छ्रेष्ठतरं हि किञ्चित् ॥१२-२८८-२०॥
I am not cursed, nor do I curse anyone in return; I know that self-restraint is truly the gateway to immortality here. I reveal to you this secret of Brahman: there is indeed nothing superior to a human being.
विमुच्यमानः पापेभ्यो धनेभ्य इव चन्द्रमाः। विरजाः कालमाकाङ्क्षन्धीरो धैर्येण सिध्यति ॥१२-२८८-२१॥
Just as the moon becomes spotless when freed from sins and riches, so too does the wise man, awaiting the right time, achieve success through patience.
यः सर्वेषां भवति ह्यर्चनीय; उत्सेचने स्तम्भ इवाभिजातः। यस्मै वाचं सुप्रशस्तां वदन्ति; स वै देवान्गच्छति संयतात्मा ॥१२-२८८-२२॥
He who is revered by all, like a noble-born pillar in ritual, and to whom people speak words of high praise—such a self-restrained person indeed attains the gods.
न तथा वक्तुमिच्छन्ति कल्याणान्पुरुषे गुणान्। यथैषां वक्तुमिच्छन्ति नैर्गुण्यमनुयुञ्जकाः ॥१२-२८८-२३॥
Those who pursue fault-finding do not wish to speak of a person's good qualities as much as they wish to speak of their lack of virtue.
यस्य वाङ्मनसी गुप्ते सम्यक्प्रणिहिते सदा। वेदास्तपश्च त्यागश्च स इदं सर्वमाप्नुयात् ॥१२-२८८-२४॥
He whose speech and mind are always properly guarded and directed, attains all—Vedas, austerity, and renunciation.
आक्रोशनावमानाभ्यामबुधाद्वर्धते बुधः। तस्मान्न वर्धयेदन्यं न चात्मानं विहिंसयेत् ॥१२-२८८-२५॥
The wise person grows through abuse and insult from the ignorant; therefore, one should neither cause another to grow (by such means), nor harm oneself.
अमृतस्येव सन्तृप्येदवमानस्य वै द्विजः। सुखं ह्यवमतः शेते योऽवमन्ता स नश्यति ॥१२-२८८-२६॥
Just as a twice-born is satisfied with nectar, so too with insult; the insulted sleeps peacefully, but the one who insults perishes.
यत्क्रोधनो यजते यद्ददाति; यद्वा तपस्तप्यति यज्जुहोति। वैवस्वतस्तद्धरतेऽस्य सर्वं; मोघः श्रमो भवति क्रोधनस्य ॥१२-२८८-२७॥
Whatever an angry person may sacrifice, give, perform as austerity, or offer, Yama takes all of it away; the effort of the angry person is in vain.
चत्वारि यस्य द्वाराणि सुगुप्तान्यमरोत्तमाः। उपस्थमुदरं हस्तौ वाक्चतुर्थी स धर्मवित् ॥१२-२८८-२८॥
He who keeps well-guarded the four doors—genitals, belly, two hands, and speech—is a knower of dharma.
सत्यं दमं ह्यार्जवमानृशंस्यं; धृतिं तितिक्षामभिसेवमानः। स्वाध्यायनित्योऽस्पृहयन्परेषा; मेकान्तशील्यूर्ध्वगतिर्भवेत्सः ॥१२-२८८-२९॥
He should be one who is truthful, self-restrained, straightforward, non-cruel, steadfast, forbearing, devoted to self-study, not coveting what belongs to others, solitary in conduct, and aspiring for higher progress.
सर्वानेताननुचरन्वत्सवच्चतुरः स्तनान्। न पावनतमं किञ्चित्सत्यादध्यगमं क्वचित् ॥१२-२८८-३०॥
Though I followed all these breasts like a clever calf, I did not attain anything purer than truth anywhere.
आचक्षेऽहं मनुष्येभ्यो देवेभ्यः प्रतिसञ्चरन्। सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव ॥१२-२८८-३१॥
I declare to men and gods, moving among them: truth is the stairway to heaven, like a boat is to the ocean.
यादृशैः संनिवसति यादृशांश्चोपसेवते। यादृगिच्छेच्च भवितुं तादृग्भवति पूरुषः ॥१२-२८८-३२॥
A person becomes like those with whom he lives and associates; as is his desire to become, so he becomes.
यदि सन्तं सेवते यद्यसन्तं; तपस्विनं यदि वा स्तेनमेव। वासो यथा रङ्गवशं प्रयाति; तथा स तेषां वशमभ्युपैति ॥१२-२८८-३३॥
If a person associates with the virtuous or the unvirtuous, with ascetics or even thieves, just as cloth takes on the color chosen by the dyer, so too does he come under the influence of those he associates with.
सदा देवाः साधुभिः संवदन्ते; न मानुषं विषयं यान्ति द्रष्टुम्। नेन्दुः समः स्यादसमो हि वायु; रुच्चावचं विषयं यः स वेद ॥१२-२८८-३४॥
The gods always converse with the virtuous; they do not go to see human objects. The moon may be equal, but the wind is indeed unequal; he who knows the object of brightness and lowness understands.
अदुष्टं वर्तमाने तु हृदयान्तरपूरुषे। तेनैव देवाः प्रीयन्ते सतां मार्गस्थितेन वै ॥१२-२८८-३५॥
When a person is not wicked in their present inner heart, it is by such a one alone that the gods are truly pleased—by one who is established in the path of the virtuous.
शिश्नोदरे येऽभिरताः सदैव; स्तेना नरा वाक्परुषाश्च नित्यम्। अपेतदोषानिति तान्विदित्वा; दूराद्देवाः सम्परिवर्जयन्ति ॥१२-२८८-३६॥
Those who are always devoted to sensual pleasures and food, thieves, and men who are habitually harsh in speech—recognizing them as such and knowing them to be free from faults, the gods keep away from them from a distance.
न वै देवा हीनसत्त्वेन तोष्याः; सर्वाशिना दुष्कृतकर्मणा वा। सत्यव्रता ये तु नराः कृतज्ञा; धर्मे रतास्तैः सह सम्भजन्ते ॥१२-२८८-३७॥
The gods are not pleased by those of inferior character, by gluttons, or by those who do evil deeds. Rather, they associate with men who are truthful in their vows, grateful, and devoted to righteousness.
अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्। धर्मं वदेद्व्याहृतं तत्तृतीयं; प्रियं वदेद्व्याहृतं तच्चतुर्थम् ॥१२-२८८-३८॥
They say that what is unspoken is superior to what is spoken; speaking the truth is the second best, speaking righteousness is the third, and speaking what is pleasing is the fourth.
साध्या ऊचुः॥
The Sādhyas spoke.
केनायमावृतो लोकः केन वा न प्रकाशते। केन त्यजति मित्राणि केन स्वर्गं न गच्छति ॥१२-२८८-३९॥
By what is this world enveloped, by what does it not shine forth? By what does a person abandon friends, and by what does one not attain heaven?
हंस उवाच॥
The swan said:
अज्ञानेनावृतो लोको मात्सर्यान्न प्रकाशते। लोभात्त्यजति मित्राणि सङ्गात्स्वर्गं न गच्छति ॥१२-२८८-४०॥
The world, enveloped in ignorance, does not shine because of envy; out of greed, one abandons friends; due to attachment, one does not attain heaven.
साध्या ऊचुः॥
The Sādhyas spoke.
कः स्विदेको रमते ब्राह्मणानां; कः स्विदेको बहुभिर्जोषमास्ते। कः स्विदेको बलवान्दुर्बलोऽपि; कः स्विदेषां कलहं नान्ववैति ॥१२-२८८-४१॥
Who is that one who delights among the Brāhmaṇas? Who is that one who remains at peace among many? Who is that one who is strong even though weak? Who among these does not get involved in quarrels?
हंस उवाच॥
The Swan said.
प्राज्ञ एको रमते ब्राह्मणानां; प्राज्ञ एको बहुभिर्जोषमास्ते। प्राज्ञ एको बलवान्दुर्बलोऽपि; प्राज्ञ एषां कलहं नान्ववैति ॥१२-२८८-४२॥
A wise person alone finds joy among Brāhmaṇas; a wise person alone remains calm even among many; a wise person alone is strong, even if weak; a wise person does not get involved in their quarrels.
साध्या ऊचुः॥
The Sādhyas spoke.
किं ब्राह्मणानां देवत्वं किं च साधुत्वमुच्यते। असाधुत्वं च किं तेषां किमेषां मानुषं मतम् ॥१२-२८८-४३॥
What is considered the divinity of Brāhmaṇas, and what is regarded as their virtue? What is their vice, and what is the human opinion about them?
हंस उवाच॥
The Swan said.
स्वाध्याय एषां देवत्वं व्रतं साधुत्वमुच्यते। असाधुत्वं परीवादो मृत्युर्मानुषमुच्यते ॥१२-२८८-४४॥
For these, self-study is considered divinity, vow, and virtue; non-virtue, slander, and death are considered human.
भीष्म उवाच॥
Bhīṣma said.
संवाद इत्ययं श्रेष्ठः साध्यानां परिकीर्तितः। क्षेत्रं वै कर्मणां योनिः सद्भावः सत्यमुच्यते ॥१२-२८८-४५॥
It is declared that this dialogue is excellent among those to be accomplished. The field is indeed the source of actions; true being is said to be truth.
