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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.
सत्यं क्षमां दमं प्रज्ञां प्रशंसन्ति पितामह। विद्वांसो मनुजा लोके कथमेतन्मतं तव ॥१२-२८८-१॥
satyaṃ kṣamāṃ damaṃ prajñāṃ praśaṃsanti pitāmaha। vidvāṃso manujā loke katham etan mataṃ tava ॥12-288-1॥
[सत्यं (satyaṃ) - truth; क्षमां (kṣamām) - forbearance; दमं (damaṃ) - self-restraint; प्रज्ञां (prajñām) - wisdom; प्रशंसन्ति (praśaṃsanti) - praise; पितामह (pitāmaha) - O grandsire; विद्वांसः (vidvāṃsaḥ) - the learned; मनुजाः (manujāḥ) - men; लोके (loke) - in the world; कथम् (katham) - how; एतत् (etat) - this; मतं (mataṃ) - opinion; तव (tava) - your;]
(Truth, forbearance, self-restraint, wisdom — O grandsire, the learned men in the world praise (these); how is this your opinion?)
O grandsire, the learned men in the world praise truth, forbearance, self-restraint, and wisdom; how did this become your opinion?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। साध्यानामिह संवादं हंसस्य च युधिष्ठिर ॥१२-२८८-२॥
atra te vartayiṣye'hamitihāsaṃ purātanam। sādhyānāmiha saṃvādaṃ haṃsasya ca yudhiṣṭhira ॥12-288-2॥
[अत्र (atra) - here; ते (te) - to you; वर्तयिष्ये (vartayiṣye) - I shall narrate; अहम् (aham) - I; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; साध्यानाम् (sādhyānām) - of the Sādhyas (divine beings); इह (iha) - here; संवादम् (saṃvādam) - dialogue; हंसस्य (haṃsasya) - of Haṃsa; च (ca) - and; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Here to you I shall narrate the ancient history, the dialogue here of the Sādhyas and of Haṃsa, O Yudhiṣṭhira.)
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॥
haṃso bhūtvātha sauvarṇastvajo nityaḥ prajāpatiḥ। sa vai paryeti lokāṃstrīnatha sādhyānupāgamat ॥12-288-3॥
[हंसः (haṃsaḥ) - swan; भूत्वा (bhūtvā) - having become; अथ (atha) - then; सौवर्णः (sauvarṇaḥ) - golden; त्वजः (tvajaḥ) - born from self; नित्यः (nityaḥ) - eternal; प्रजापतिः (prajāpatiḥ) - Prajapati; सः (saḥ) - he; वै (vai) - indeed; पर्येति (paryeti) - goes around; लोकान् (lokān) - worlds; त्रीन् (trīn) - three; अथ (atha) - then; साध्यान् (sādhyān) - the Sādhya deities; उपागमत् (upāgamat) - approached;]
(Swan having become then golden, born from self, eternal Prajapati; he indeed goes around the worlds three, then the Sādhya deities he approached.)
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॥
sādhyā ūcuḥ॥
[साध्या (sādhyā) - the Sādhyas (a class of deities); ऊचुः (ūcuḥ) - said;]
(The Sādhyas said;)
The Sādhyas spoke.
शकुने वयं स्म देवा वै साध्यास्त्वामनुयुज्महे। पृच्छामस्त्वां मोक्षधर्मं भवांश्च किल मोक्षवित् ॥१२-२८८-४॥
śakune vayaṃ sma devā vai sādhyāstvām anuyujmahe। pṛcchāmas tvāṃ mokṣadharmaṃ bhavāṃś ca kila mokṣavit ॥12-288-4॥
[शकुने (śakune) - O Śakuni (bird); वयम् (vayam) - we; स्म (sma) - indeed; देवाः (devāḥ) - gods; वै (vai) - indeed; साध्याः (sādhyāḥ) - Sādhyas (a class of deities); त्वाम् (tvām) - you; अनुयुज्महे (anuyujmahe) - we address; पृच्छामः (pṛcchāmaḥ) - we ask; त्वाम् (tvām) - you; मोक्षधर्मम् (mokṣadharmam) - the dharma of liberation; भवान् (bhavān) - you (honorific); च (ca) - and; किल (kila) - indeed; मोक्षवित् (mokṣavit) - knower of liberation;]
(O Śakuni, we indeed, the gods, the Sādhyas, address you. We ask you about the dharma of liberation, for you indeed are the knower of liberation.)
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॥
śruto'si naḥ paṇḍito dhīravādī; sādhuśabdaḥ patate te patatrin। kiṃ manyase śreṣṭhatamaṃ dvija tvaṃ; kasmin manaste ramate mahātman ॥12-288-5॥
[श्रुतः (śrutaḥ) - heard; असि (asi) - you are; नः (naḥ) - by us; पण्डितः (paṇḍitaḥ) - wise; धीरवादी (dhīravādī) - one who speaks with fortitude; साधुशब्दः (sādhuśabdaḥ) - good word; पतते (patate) - falls; ते (te) - your; पतत्रिन् (patatrin) - O bird; किं (kiṃ) - what; मन्यसे (manyase) - do you think; श्रेष्ठतमम् (śreṣṭhatamam) - the best; द्विज (dvija) - O twice-born; त्वम् (tvam) - you; कस्मिन् (kasmin) - in what; मनः (manaḥ) - mind; ते (te) - your; रमते (ramate) - delights; महात्मन् (mahātman) - O great-souled one;]
(Heard you are by us, wise, one who speaks with fortitude; good word falls, your, O bird. What do you think is the best, O twice-born, you; in what does your mind delight, O great-souled one?)
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॥
tan naḥ kāryaṃ pakṣivara praśādhi; yat kāryāṇāṃ manyase śreṣṭham ekam। yat kṛtvā vai puruṣaḥ sarvabandhair vimucyate vihagendra iha śīghram ॥12-288-6॥
[तत् (tat) - that; नः (naḥ) - for us; कार्यं (kāryam) - action; पक्षिवर (pakṣivara) - O best of birds; प्रशाधि (praśādhi) - decide; यत् (yat) - which; कार्याणाम् (kāryāṇām) - of actions; मन्यसे (manyase) - you consider; श्रेष्ठम् (śreṣṭham) - best; एकम् (ekam) - one; यत् (yat) - which; कृत्वा (kṛtvā) - having done; वै (vai) - indeed; पुरुषः (puruṣaḥ) - a person; सर्वबन्धैः (sarvabandhaiḥ) - from all bonds; विमुच्यते (vimucyate) - is released; विहगेन्द्र (vihagendra) - O king of birds; इह (iha) - here; शीघ्रम् (śīghram) - quickly;]
(That for us action, O best of birds, decide; which of actions you consider best one. Which having done indeed a person from all bonds is released, O king of birds, here quickly.)
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॥
haṁsa uvāca॥
[हंस (haṁsa) - swan; उवाच (uvāca) - said;]
(Swan said;)
The Swan said.
इदं कार्यममृताशाः शृणोमि; तपो दमः सत्यमात्माभिगुप्तिः। ग्रन्थीन्विमुच्य हृदयस्य सर्वा; न्प्रियाप्रिये स्वं वशमानयीत ॥१२-२८८-७॥
idaṃ kāryam amṛtāśāḥ śṛṇomi; tapo damaḥ satyam ātmābhiguptiḥ. granthīn vimucya hṛdayasya sarvāḥ; na priyāpriye svaṃ vaśam ānayīta ॥12-288-7॥
[इदं (idaṃ) - this; कार्यं (kāryam) - to be done; अमृताशाः (amṛtāśāḥ) - those desiring immortality; शृणोमि (śṛṇomi) - I hear; तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; सत्यं (satyam) - truth; आत्माभिगुप्तिः (ātmābhiguptiḥ) - self-protection; ग्रन्थीन् (granthīn) - knots; विमुच्य (vimucya) - having loosened; हृदयस्य (hṛdayasya) - of the heart; सर्वाः (sarvāḥ) - all; न (na) - not; प्रियाप्रिये (priyāpriye) - pleasant and unpleasant; स्वं (svaṃ) - one's own; वशम् (vaśam) - control; आनयीत् (ānayīta) - should bring;]
(This is to be done, I hear, by those desiring immortality: austerity, self-restraint, truth, self-protection. Having loosened all the knots of the heart, one should not bring one's own self under the control of the pleasant and unpleasant.)
"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॥
nāruntudaḥ syānna nṛśaṁsavādī; na hīnataḥ paramabhyādadīta. yayāsya vācā para udvijeta; na tāṁ vaded ruśatīṁ pāpalokyām ॥12-288-8॥
[न (na) - not; अरुन्तुदः (aruntudaḥ) - one who hurts not with words; स्यात् (syāt) - should be; न (na) - not; नृशंसवादी (nṛśaṁsavādī) - one who speaks cruelly; न (na) - not; हीनतः (hīnataḥ) - from the inferior; परम् (param) - from the superior; अभ्याददीत (abhyādadīta) - should accept; या (yā) - which; यस्य (yasya) - of whom; वाचा (vācā) - by speech; परः (paraḥ) - another; उद्विजेत (udvijeta) - would be disturbed; न (na) - not; ताम् (tām) - that; वदेत् (vadet) - should speak; रुशतीम् (ruśatīm) - painful; पापलोक्याम् (pāpalokyām) - leading to sinful worlds;]
(One should not be a person who hurts with words, nor a speaker of cruelty; one should not accept anything from the inferior or the superior. That speech by which another would be disturbed, one should not utter that painful (speech) which leads to sinful worlds.)
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॥
vāksāyakā vadanānniṣpatanti; yairāhataḥ śocati rātryahāni. parasya nāmarmasu te patanti; tānpaṇḍito nāvasṛjetpareṣu ॥12-288-9॥
[वाक् (vāk) - speech; सायकाः (sāyakāḥ) - arrows; वदनात् (vadanāt) - from the mouth; निष्पतन्ति (niṣpatanti) - emerge; यैः (yaiḥ) - by which; आहतः (āhataḥ) - struck; शोचति (śocati) - grieves; रात्रि-अहानि (rātri-ahāni) - nights and days; परस्य (parasya) - of another; न (na) - not; मर्मसु (marmasu) - in vital parts; ते (te) - they; पतन्ति (patanti) - fall; तान् (tān) - those; पण्डितः (paṇḍitaḥ) - wise person; न (na) - not; अवसृजेत् (avasṛjet) - should release; परेषु (pareṣu) - towards others;]
(Speech-arrows emerge from the mouth; by which one struck grieves nights and days. Of another, not in vital parts they fall; those the wise person should not release towards others.)
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॥
paraś cedenam ativāda-bāṇair bhṛśaṃ vidhyec chama eveha kāryaḥ। saṃroṣyamāṇaḥ pratimṛṣyate yaḥ; sa ādatte sukṛtaṃ vai parasya ॥12-288-10॥
[परः (paraḥ) - the other; चेत् (cet) - if; एनम् (enam) - him; अतिवादबाणैः (ativāda-bāṇaiḥ) - with arrows of excessive speech; भृशम् (bhṛśam) - intensely; विध्येत् (vidhyet) - should pierce; शमः (śamaḥ) - forbearance; एव (eva) - indeed; इह (iha) - here; कार्यः (kāryaḥ) - should be practiced; संरोष्यमाणः (saṃroṣyamāṇaḥ) - being provoked to anger; प्रतिमृष्यते (pratimṛṣyate) - endures; यः (yaḥ) - who; सः (saḥ) - he; आदत्ते (ādatte) - takes; सुकृतम् (sukṛtam) - merit; वै (vai) - indeed; परस्य (parasya) - of the other;]
(If the other should intensely pierce him with arrows of excessive speech, forbearance alone should be practiced here. He who, being provoked to anger, endures, he indeed takes the merit of the other.)
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॥
kṣepābhimānādabhiṣaṅgavyalīkaṃ; nigṛhṇāti jvalitaṃ yaśca manyum. aduṣṭacetā mudito'nasūyuḥ; sa ādatte sukṛtaṃ vai pareṣām ॥12-288-11॥
[क्षेप (kṣepa) - insult; अभिमानात् (abhimānāt) - from pride; अभिषङ्ग (abhiṣaṅga) - attachment; व्यलीकं (vyalīkaṃ) - falsehood; निगृह्णाति (nigṛhṇāti) - restrains; ज्वलितं (jvalitaṃ) - inflamed; यः (yaḥ) - who; च (ca) - and; मन्युम् (manyum) - anger; अदुष्टचेता (aduṣṭacetā) - whose mind is uncorrupted; मुदितः (muditaḥ) - joyful; अनसूयुः (anasūyuḥ) - non-envious; सः (saḥ) - he; आदत्ते (ādatte) - obtains; सुकृतं (sukṛtaṃ) - good deed; वै (vai) - indeed; परेषाम् (pareṣām) - of others;]
(Who restrains anger inflamed by insult, pride, attachment, or falsehood, whose mind is uncorrupted, joyful, and non-envious, he indeed obtains the good deeds of others.)
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॥
ākruśyamāno na vadāmi kiṃ cit; kṣamāmyahaṃ tāḍyamānaśca nityam। śreṣṭhaṃ hyetat kṣamamapyāhurāryāḥ; satyaṃ tathaivārjavamānaṛśaṃsyam ॥12-288-12॥
[आक्रुश्यमानः (ākruśyamānaḥ) - being reviled; न (na) - not; वदामि (vadāmi) - I speak; किंचित् (kiṃ cit) - anything; क्षमामि (kṣamāmi) - I forgive; अहम् (aham) - I; ताड्यमानः (tāḍyamānaḥ) - being beaten; च (ca) - and; नित्यम् (nityam) - always; श्रेष्ठम् (śreṣṭham) - the best; हि (hi) - indeed; एतत् (etat) - this; क्षमम् (kṣamam) - forgiveness; अपि (api) - also; आहुः (āhuḥ) - they say; आर्याः (āryāḥ) - the noble ones; सत्यं (satyaṃ) - truth; तथैव (tathaiva) - likewise; आर्जवम् (ārjavam) - straightforwardness; अनृशंस्यम् (anṛśaṃsyam) - non-cruelty;]
(Being reviled, I do not speak anything; I forgive, and being beaten, always. Indeed, this forgiveness also the noble ones say is the best; truth, likewise straightforwardness, and non-cruelty.)
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॥
vedasyopaniṣatsatyaṃ satyasyopaniṣaddamaḥ। damasyopaniṣanmokṣa etatsarvānuśāsanam ॥12-288-13॥
[वेदस्य (vedasya) - of the Veda; उपनिषत् (upaniṣat) - essence; सत्यं (satyaṃ) - truth; सत्यस्य (satyasya) - of truth; उपनिषत् (upaniṣat) - essence; दमः (damaḥ) - self-restraint; दमस्य (damasya) - of self-restraint; उपनिषत् (upaniṣat) - essence; मोक्षः (mokṣaḥ) - liberation; एतत् (etat) - this; सर्व (sarva) - all; अनुशासनम् (anuśāsanam) - teaching;]
(Of the Veda, the essence is truth; of truth, the essence is self-restraint; of self-restraint, the essence is liberation. This is the teaching of all.)
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॥
vāco vegaṃ manasaḥ krodhavegaṃ; vivitsāvegam udaropasthavegam। etān vegān yaḥ viṣahatya udīrṇān; taṃ manye ahaṃ brāhmaṇam vai muniṃ ca ॥12-288-14॥
[वाचः (vācaḥ) - of speech; वेगम् (vegam) - impulse; मनसः (manasaḥ) - of mind; क्रोधवेगम् (krodhavegam) - impulse of anger; विवित्सा-वेगम् (vivitsā-vegam) - impulse of curiosity; उदर-उपस्थ-वेगम् (udara-upastha-vegam) - impulse of belly and genitals; एतान् (etān) - these; वेगान् (vegān) - impulses; यः (yaḥ) - who; विषहत्य (viṣahatya) - having subdued; उदीर्णान् (udīrṇān) - arisen; तम् (tam) - him; मन्ये (manye) - I consider; अहम् (aham) - I; ब्राह्मणम् (brāhmaṇam) - a brāhmaṇa; वै (vai) - indeed; मुनिम् (munim) - a sage; च (ca) - and;]
(The impulse of speech, the impulse of mind, the impulse of anger, the impulse of curiosity, the impulse of belly and genitals—whoever, having subdued these arisen impulses, him I consider a brāhmaṇa indeed and a sage.)
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॥
akrodhanaḥ krudhyatāṃ vai viśiṣṭaḥ; stathā titikṣuratitikṣorviśiṣṭaḥ. amānuṣānmānuṣo vai viśiṣṭaḥ; stathājñānājjñānavānvai pradhānaḥ ॥12-288-15॥
[अक्रोधनः (akrodhanaḥ) - one who is free from anger; क्रुध्यताम् (krudhyatām) - among those who get angry; वै (vai) - indeed; विशिष्टः (viśiṣṭaḥ) - is superior; स्तथा (stathā) - likewise; तितिक्षुः (titikṣuḥ) - the patient one; अतितिक्षोः (atitikṣoḥ) - than the extremely patient one; विशिष्टः (viśiṣṭaḥ) - is superior; अमानुषान् (amānuṣān) - from non-humans; मानुषः (mānuṣaḥ) - the human; वै (vai) - indeed; विशिष्टः (viśiṣṭaḥ) - is superior; स्तथा (stathā) - likewise; अज्ञानात् (ajñānāt) - from ignorance; ज्ञानवान् (jñānavān) - the one possessing knowledge; वै (vai) - indeed; प्रधानः (pradhānaḥ) - is foremost;]
(One who is free from anger is indeed superior among those who get angry; likewise, the patient one is superior to the extremely patient one. The human is indeed superior to non-humans; likewise, the one possessing knowledge is indeed foremost over the ignorant.)
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॥
ākruśyamāno nākrośen manyur eva titikṣataḥ। ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati॥12-288-16॥
[आक्रुश्यमानः (ākruśyamānaḥ) - being reviled; न (na) - not; आक्रोशेत् (ākrośet) - should revile; मन्युः (manyuḥ) - anger; एव (eva) - indeed; तितिक्षतः (titikṣataḥ) - of the patient one; आक्रोष्टारम् (ākroṣṭāram) - the reviler; निर्दहति (nirdahati) - burns; सुकृतम् (sukṛtam) - good deed; च (ca) - and; अस्य (asya) - of him; विन्दति (vindati) - obtains;]
(Being reviled, one should not revile; anger indeed burns the reviler, and the patient one obtains good deed.)
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॥
yo nātyuktaḥ prāha rūkṣaṃ priyaṃ vā; yo vā hato na pratihanti dhairyāt. pāpaṃ ca yo neccchati tasya hantu; tasmai devāḥ spṛhayante sadaiva ॥12-288-17॥
[यः (yaḥ) - who; न (na) - not; अत्युक्तः (atyuktaḥ) - excessively spoken; प्राह (prāha) - speaks; रूक्षं (rūkṣam) - harsh; प्रियं (priyam) - pleasant; वा (vā) - or; यः (yaḥ) - who; वा (vā) - or; हतः (hataḥ) - struck; न (na) - not; प्रतिहन्ति (pratihanti) - retaliates; धैर्यात् (dhairyāt) - from fortitude; पापं (pāpam) - sin; च (ca) - and; यः (yaḥ) - who; न (na) - not; इच्छति (icchati) - desires; तस्य (tasya) - of him; हन्तुः (hantuḥ) - of the killer; तस्मै (tasmai) - to him; देवाः (devāḥ) - the gods; स्पृहयन्ते (spṛhayante) - long for; सदैव (sadaiva) - always;]
(Who does not speak excessively, nor harsh or pleasant words; who, even when struck, does not retaliate out of fortitude; and who does not desire sin, for the killer of such a one, to him the gods always long.)
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॥
pāpīyasaḥ kṣametaiva śreyasaḥ sadṛśasya ca। vimānito hato''kruṣṭa evaṃ siddhiṃ gamiṣyati ॥12-288-18॥
[पापीयसः (pāpīyasaḥ) - of a more sinful; क्षमेत (kṣameta) - should forgive; एव (eva) - indeed; श्रेयसः (śreyasaḥ) - of a more virtuous; सदृशस्य (sadṛśasya) - of an equal; च (ca) - and; विमानितः (vimānitaḥ) - insulted; हतः (hataḥ) - struck; आक्रुष्टः (ākruṣṭaḥ) - abused; एवम् (evam) - thus; सिद्धिम् (siddhim) - success; गमिष्यति (gamiṣyati) - will attain;]
(Of a more sinful (person), one should indeed forgive; of a more virtuous and of an equal, (if) insulted, struck, or abused, thus (he) will attain success.)
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॥
sadāhamāryānnibhṛto'pyupāse; na me vivitsā na ca me'sti roṣaḥ. na cāpyahaṃ lipsamānaḥ paraimi; na caiva kiñcidviṣameṇa yāmi ॥12-288-19॥
[सदा (sadā) - always; अहम् (aham) - I; आर्यान् (āryān) - the noble ones; निभृतः (nibhṛtaḥ) - restrained; अपि (api) - even; उपासे (upāse) - I serve; न (na) - not; मे (me) - to me; विवित्सा (vivitsā) - desire to know; न (na) - not; च (ca) - and; मे (me) - to me; अस्ति (asti) - is; रोषः (roṣaḥ) - anger; न (na) - not; च (ca) - and; अपि (api) - even; अहम् (aham) - I; लिप्समानः (lipsamānaḥ) - desiring to obtain; परैमि (paraimi) - I go to others; न (na) - not; च (ca) - and; एव (eva) - indeed; किञ्चित् (kiñcit) - anything; विषमेण (viṣameṇa) - by unfair means; यामि (yāmi) - I go;]
(Always I, restrained, serve the noble ones; not to me is desire to know, nor to me is anger. Nor even I, desiring to obtain, go to others; nor indeed do I go by unfair means to anything.)
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॥
nāhaṃ śaptaḥ pratiśapāmi kiṃ cit; damam dvāraṃ hy amṛtasyeha vedmi. guhyaṃ brahma tad idaṃ vo bravīmi; na mānuṣāc chreṣṭhataraṃ hi kiñcit ॥12-288-20॥
[न (na) - not; अहम् (aham) - I; शप्तः (śaptaḥ) - cursed; प्रतिशपामि (pratiśapāmi) - I curse in return; किञ्चित् (kiṃ cit) - anything; दमम् (damam) - self-restraint; द्वारम् (dvāram) - door; हि (hi) - indeed; अमृतस्य (amṛtasya) - of immortality; इह (iha) - here; वेद्मि (vedmi) - I know; गुह्यम् (guhyam) - secret; ब्रह्म (brahma) - Brahman; तत् (tat) - that; इदम् (idam) - this; वः (vo) - to you; ब्रवीमि (bravīmi) - I speak; न (na) - not; मानुषात् (mānuṣāt) - than a human; श्रेष्ठतरम् (śreṣṭhataram) - better; हि (hi) - indeed; किञ्चित् (kiñcit) - anything;]
(Not I, cursed, I curse in return anything; self-restraint, the door indeed of immortality here I know. The secret Brahman, that this to you I speak; not than a human better indeed anything.)
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॥
vimucyamānaḥ pāpebhyo dhanebhya iva candramāḥ। virajāḥ kālamākāṅkṣan dhīro dhairyeṇa sidhyati ॥12-288-21॥
[विमुच्यमानः (vimucyamānaḥ) - being freed; पापेभ्यः (pāpebhyaḥ) - from sins; धनेभ्यः (dhanebhyaḥ) - from riches; इव (iva) - like; चन्द्रमाः (candramāḥ) - the moon; विरजाः (virajāḥ) - spotless; कालम् (kālam) - time; आकाङ्क्षन् (ākāṅkṣan) - awaiting; धीः (dhīḥ) - wise man; धैर्येण (dhairyeṇa) - with patience; सिध्यति (sidhyati) - attains success;]
(Being freed from sins and riches like the moon, spotless, awaiting time, the wise man attains success with patience.)
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॥
yaḥ sarveṣāṃ bhavati hy arcanīya; utsecane stambha ivābhijātaḥ। yasmai vācaṃ supraśastāṃ vadanti; sa vai devān gacchati saṃyatātmā ॥12-288-22॥
[यः (yaḥ) - who; सर्वेषां (sarveṣām) - of all; भवति (bhavati) - becomes; हि (hi) - indeed; अर्चनीय (arcanīya) - worthy of worship; उत्सेचने (utsecane) - in the act of sprinkling (ritual); स्तम्भ (stambha) - pillar; इव (iva) - like; अभिजातः (abhijātaḥ) - noble-born; यस्मै (yasmai) - to whom; वाचं (vācaṃ) - speech; सुप्रशस्तां (supraśastāṃ) - well-praised; वदन्ति (vadanti) - they speak; स (sa) - he; वै (vai) - indeed; देवान् (devān) - to the gods; गच्छति (gacchati) - goes; संयतात्मा (saṃyatātmā) - self-restrained;]
(Who indeed becomes worthy of worship by all, like a noble-born pillar in the act of sprinkling; to whom they speak well-praised speech; he indeed, self-restrained, goes to the gods.)
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॥
na tathā vaktum icchanti kalyāṇān puruṣe guṇān। yatha eṣām vaktum icchanti nairguṇyam anuyuñjakāḥ ॥12-288-23॥
[न (na) - not; तथा (tathā) - thus; वक्तुम् (vaktum) - to speak; इच्छन्ति (icchanti) - they wish; कल्याणान् (kalyāṇān) - good qualities; पुरुषे (puruṣe) - in a person; गुणान् (guṇān) - virtues; यथा (yathā) - as; एषाम् (eṣām) - of these; वक्तुम् (vaktum) - to speak; इच्छन्ति (icchanti) - they wish; नैर्गुण्यम् (nairguṇyam) - absence of virtue; अनुयुञ्जकाः (anuyuñjakāḥ) - those who pursue;]
(Not thus to speak good qualities in a person, as of these to speak the absence of virtue those who pursue wish.)
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॥
yasya vāṅmanasī gupte samyakpraṇihite sadā। vedāstapaśca tyāgaśca sa idaṃ sarvamāpnuyāt ॥12-288-24॥
[यस्य (yasya) - of whom; वाक् (vāk) - speech; मनसी (manasī) - and mind; गुप्ते (gupte) - protected; सम्यक् (samyak) - properly; प्रणिहिते (praṇihite) - engaged; सदा (sadā) - always; वेदाः (vedāḥ) - the Vedas; तपः (tapaḥ) - austerity; च (ca) - and; त्यागः (tyāgaḥ) - renunciation; च (ca) - and; सः (saḥ) - he; इदं (idaṃ) - this; सर्वम् (sarvam) - all; आप्नुयात् (āpnuyāt) - may attain;]
(Of whom speech and mind are always properly protected and engaged, the Vedas, austerity, and renunciation—he may attain all this.)
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॥
ākrośanāvamānābhyām abudhād vardhate budhaḥ। tasmān na vardhayed anyaṃ na cātmānaṃ vihiṃsayet ॥12-288-25॥
[आक्रोशनावमानाभ्याम् (ākrośanāvamānābhyām) - by abuse and insult; अबुधात् (abudhāt) - from the ignorant; वर्धते (vardhate) - grows; बुधः (budhaḥ) - the wise; तस्मात् (tasmāt) - therefore; न (na) - not; वर्धयेत् (vardhayet) - should cause to grow; अन्यम् (anyaṃ) - another; न (na) - not; च (ca) - and; आत्मानम् (ātmānam) - oneself; विहिंसयेत् (vihiṃsayet) - should harm;]
(By abuse and insult, from the ignorant, the wise grows; therefore, one should not cause another to grow, nor should one harm oneself.)
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॥
amṛtasy-eva santṛpyed avamānasya vai dvijaḥ। sukhaṃ hy avamataḥ śete yo'vamantā sa naśyati ॥12-288-26॥
[अमृतस्य (amṛtasya) - of nectar; इव (iva) - like; सन्तृप्येत् (santṛpyet) - would be satisfied; अवमानस्य (avamānasya) - of insult; वै (vai) - indeed; द्विजः (dvijaḥ) - a twice-born (brāhmaṇa, etc.); सुखम् (sukham) - happily; हि (hi) - indeed; अवमतः (avamataḥ) - of the insulted; शेते (śete) - sleeps; यः (yaḥ) - who; अवमन्ता (avamantā) - the insulter; सः (saḥ) - he; नश्यति (naśyati) - perishes;]
(A twice-born (dvija) would be satisfied with insult just as with nectar; indeed, the insulted sleeps happily, but the insulter—he perishes.)
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॥
yatkrodhano yajate yaddadāti; yadvā tapastapyati yaj juhoti। vaivasvatastaddharate'sya sarvaṃ; moghaḥ śramo bhavati krodhanasya ॥12-288-27॥
[यत् (yat) - whatever; क्रोधनः (krodhanaḥ) - an angry person; यजते (yajate) - sacrifices; यत् (yat) - whatever; ददाति (dadāti) - gives; यत् (yat) - whatever; वा (vā) - or; तपः (tapaḥ) - austerity; तप्यति (tapyati) - performs; यत् (yat) - whatever; जुहोति (juhoti) - offers (in fire); वैवस्वतः (vaivasvataḥ) - Yama (the god of death); तत् (tat) - that; हरते (harate) - takes away; अस्य (asya) - of him; सर्वं (sarvaṃ) - all; मोघः (moghaḥ) - fruitless; श्रमः (śramaḥ) - effort; भवति (bhavati) - becomes; क्रोधनस्य (krodhanasya) - of the angry person;]
(Whatever an angry person sacrifices, whatever he gives, or whatever austerity he performs, whatever he offers (in fire), Yama takes all that away from him; the effort of the angry person becomes fruitless.)
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॥
catvāri yasya dvārāṇi sugupṭāny amarottamāḥ। upastham udaraṃ hastau vāk caturthī sa dharmavit ॥12-288-28॥
[चत्वारि (catvāri) - four; यस्य (yasya) - whose; द्वाराणि (dvārāṇi) - doors; सुगुप्तानि (sugupṭāni) - well-guarded; अमर-उत्तमाः (amara-uttamāḥ) - best among immortals; उपस्थम् (upastham) - genitals; उदरम् (udaram) - belly; हस्तौ (hastau) - two hands; वाक् (vāk) - speech; चतुर्थी (caturthī) - the fourth; सः (saḥ) - he; धर्मवित् (dharmavit) - knower of dharma;]
(Four whose doors well-guarded best among immortals; genitals, belly, two hands, speech the fourth; he knower of dharma.)
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॥
satyaṃ damaṃ hy ārjavamanṛśaṃsyaṃ; dhṛtiṃ titikṣām abhisevamānaḥ। svādhyāyanityo'spṛhayan pareṣā; ekāntaśīly ūrdhvagatir bhavet saḥ॥12-288-29॥
[सत्यं (satyaṃ) - truth; दमं (damaṃ) - self-restraint; हि (hi) - indeed; आर्जवम् (ārjavam) - straightforwardness; अनृशंस्यं (anṛśaṃsyaṃ) - non-cruelty; धृतिं (dhṛtim) - fortitude; तितिक्षाम् (titikṣām) - forbearance; अभिसेवमानः (abhisevamānaḥ) - practicing; स्वाध्यायनित्यः (svādhyāyanityaḥ) - constant in self-study; अस्पृहयन् (aspṛhayan) - not coveting; परेषाम् (pareṣām) - of others; एकान्तशीलि (ekāntaśīli) - solitary in conduct; ऊर्ध्वगति (ūrdhvagati) - having upward movement; भवेत् (bhavet) - should become; सः (saḥ) - he;]
(Truth, self-restraint, indeed straightforwardness, non-cruelty; fortitude, forbearance, practicing; constant in self-study, not coveting of others; solitary in conduct, having upward movement, he should become.)
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॥
sarvānetānanucaran vatsavac caturaḥ stanān। na pāvanatamaṃ kiñcit satyād adhyagamaṃ kvacit॥12-288-30॥
[सर्वान् (sarvān) - all; एतान् (etān) - these; अनुचरन् (anucaran) - following; वत्सवत् (vatsavat) - like a calf; चतुरः (caturaḥ) - clever; स्तनान् (stanān) - breasts; न (na) - not; पावनतमम् (pāvanatamam) - most pure; किञ्चित् (kiñcit) - anything; सत्यात् (satyāt) - from truth; अध्यगमम् (adhyagamam) - I attained; क्वचित् (kvacit) - anywhere;]
(All these, following like a clever calf the breasts, I did not attain anything most pure anywhere from truth.)
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॥
ācakṣe'haṃ manuṣyebhyo devebhyaḥ pratisañcaran। satyaṃ svargasya sopānaṃ pārāvārasya nauriva ॥12-288-31॥
[आचक्षे (ācakṣe) - I declare; अहम् (aham) - I; मनुष्येभ्यः (manuṣyebhyaḥ) - to men; देवेभ्यः (devebhyaḥ) - to gods; प्रतिसञ्चरन् (pratisañcaran) - moving among; सत्यं (satyaṃ) - truth; स्वर्गस्य (svargasya) - of heaven; सोपानं (sopānaṃ) - stairway; पारावारस्य (pārāvārasya) - of the ocean; नौः (nauḥ) - boat; इव (iva) - like;]
(I declare, I, to men, to gods, moving among: truth is the stairway of heaven, like a boat of the ocean.)
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॥
yādṛśaiḥ saṃnivasati yādṛśāṃścopasevate। yādṛgiccheccha bhavituṃ tādṛgbhavati pūruṣaḥ ॥12-288-32॥
[यादृशैः (yādṛśaiḥ) - with those of such kind; संनिवसति (saṃnivasati) - dwells together; यादृशान् (yādṛśān) - such kind (of people); च (ca) - and; उपसेवते (upasevate) - associates with; यादृक् (yādṛk) - of such kind; इच्छेत् (icchet) - desires; च (ca) - and; भवितुम् (bhavitum) - to become; तादृक् (tādṛk) - such; भवति (bhavati) - becomes; पूरुषः (pūruṣaḥ) - a person;]
(With those of such kind one dwells together, such kind (of people) and associates with; of such kind one desires and to become, such one becomes a person.)
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॥
yadi santaṃ sevate yady asantaṃ; tapasvinaṃ yadi vā stenam eva। vāso yathā raṅgavaśaṃ prayāti; tathā sa teṣāṃ vaśam abhyupaiti ॥12-288-33॥
[यदि (yadi) - if; सन्तं (santaṃ) - the virtuous; सेवते (sevate) - associates with; यत् (yat) - if; असन्तं (asantaṃ) - the unvirtuous; तपस्विनं (tapasvinam) - ascetic; यदि (yadi) - if; वा (vā) - or; स्तेनम् (stenam) - thief; एव (eva) - indeed; वासः (vāsaḥ) - cloth; यथा (yathā) - just as; रङ्गवशम् (raṅgavaśam) - the will of the dyer; प्रयाति (prayāti) - goes; तथा (tathā) - so; सः (saḥ) - he; तेषाम् (teṣām) - of them; वशम् (vaśam) - control; अभ्युपैति (abhyupaiti) - approaches; ॥१२-२८८-३३॥ (॥12-288-33॥) -;]
(If one associates with the virtuous or the unvirtuous, with an ascetic or even a thief, just as cloth goes according to the will of the dyer, so he comes under their control.)
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॥
sadā devāḥ sādhubhiḥ saṃvadante; na mānuṣaṃ viṣayaṃ yānti draṣṭum. nenduḥ samaḥ syādasamo hi vāyu; ruccāvacaṃ viṣayaṃ yaḥ sa veda ॥12-288-34॥
[सदा (sadā) - always; देवाः (devāḥ) - gods; साधुभिः (sādhubhiḥ) - with the virtuous; संवदन्ते (saṃvadante) - converse; न (na) - not; मानुषं (mānuṣam) - human; विषयं (viṣayam) - object; यान्ति (yānti) - go; द्रष्टुम् (draṣṭum) - to see; न (na) - not; इन्दुः (induḥ) - the moon; समः (samaḥ) - equal; स्यात् (syāt) - may be; असमः (asamaḥ) - unequal; हि (hi) - indeed; वायु (vāyu) - wind; रुच् (ruc) - brightness; च (ca) - and; अवचं (avacaṃ) - lowness; विषयं (viṣayam) - object; यः (yaḥ) - who; स (sa) - he; वेद (veda) - knows;]
(Always gods with the virtuous converse; not to a human object do they go to see. Not the moon is equal, unequal indeed is the wind; brightness and lowness, the object which who he knows.)
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॥
aduṣṭaṃ vartamāne tu hṛdayāntarapūruṣe। tenaiva devāḥ prīyante satāṃ mārgasthitena vai ॥12-288-35॥
[अदुष्टं (aduṣṭam) - not-wicked; not-evil; वर्तमाने (vartamāne) - in the present; existing; तु (tu) - but; however; हृदयान्तर (hṛdayāntara) - inner-heart; within the heart; पूरुषे (pūruṣe) - in the person; in the being; तेनैव (tenaiva) - by that very; by him only; देवाः (devāḥ) - gods; प्रीयन्ते (prīyante) - are pleased; are delighted; सतां (satām) - of the good; of the virtuous; मार्गस्थितेन (mārgasthitena) - by one established in the path; by one abiding in the way; वै (vai) - indeed; truly;]
(Not-wicked in the present, however, in the inner-heart person; by that very one, the gods are pleased, by one established in the path of the virtuous, indeed.)
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॥
śiśnodare ye'bhiratāḥ sadaiva; stenā narā vākparuṣāśca nityam। apetadoṣāniti tānviditvā; dūrāddevāḥ samparivarjayanti ॥12-288-36॥
[शिश्नोदरे (śiśnodare) - in sexual intercourse and food; ये (ye) - those who; अभिरताः (abhiratāḥ) - engaged; सदैव (sadaiva) - always; स्तेनाः (stenāḥ) - thieves; नराः (narāḥ) - men; वाक्परुषाः (vākparuṣāḥ) - harsh in speech; च (ca) - and; नित्यम् (nityam) - always; अपेतदोषान् (apetadoṣān) - free from faults; इति (iti) - thus; तान् (tān) - them; विदित्वा (viditvā) - having known; दूरात् (dūrāt) - from afar; देवाः (devāḥ) - the gods; सम्परिवर्जयन्ति (samparivarjayanti) - completely avoid;]
(Those who are always engaged in sexual intercourse and food, thieves, men always harsh in speech—having known them as thus, free from faults, the gods completely avoid them from afar.)
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॥
na vai devā hīnasattvena toṣyāḥ; sarvāśinā duṣkṛtakarmaṇā vā. satyavratā ye tu narāḥ kṛtajñā; dharme ratāstaiḥ saha sambhajante ॥12-288-37॥
[न (na) - not; वै (vai) - indeed; देवाः (devāḥ) - gods; हीनसत्त्वेन (hīnasattvena) - with inferior nature; तोष्याः (toṣyāḥ) - to be pleased; सर्वाशिना (sarvāśinā) - by one who eats everything; दुष्कृतकर्मणा (duṣkṛtakarmaṇā) - by one with evil deeds; वा (vā) - or; सत्यव्रताः (satyavratāḥ) - truthful in vows; ये (ye) - who; तु (tu) - but; नराः (narāḥ) - men; कृतज्ञाः (kṛtajñāḥ) - grateful; धर्मे (dharme) - in dharma; रताः (ratāḥ) - delighted; तैः (taiḥ) - with them; सह (saha) - together; सम्भजन्ते (sambhajante) - associate; ॥१२-२८८-३७॥ (॥12-288-37॥) - ;]
(Not indeed are the gods to be pleased with one of inferior nature, or by one who eats everything or does evil deeds. But those men who are truthful in vows, grateful, and delighted in dharma, with them they associate together.)
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॥
avyāhṛtaṃ vyāhṛtāc chreya āhuḥ; satyaṃ vaded vyāhṛtaṃ tad dvitīyam. dharmaṃ vaded vyāhṛtaṃ tat tṛtīyaṃ; priyaṃ vaded vyāhṛtaṃ tac caturtham ॥12-288-38॥
[अव्याहृतम् (avyāhṛtam) - not uttered; not spoken; unspoken; व्याहृतात् (vyāhṛtāt) - than the spoken; from the uttered; श्रेयः (śreyaḥ) - better; superior; more auspicious; आहुः (āhuḥ) - they say; they declare; सत्यं (satyaṃ) - truth; truthfulness; वदेत् (vadet) - one should speak; should say; व्याहृतम् (vyāhṛtam) - spoken; uttered; तत् (tat) - that; द्वितीयम् (dvitīyam) - second; धर्मम् (dharmaṃ) - righteousness; duty; law; वदेत् (vadet) - one should speak; should say; व्याहृतम् (vyāhṛtam) - spoken; uttered; तत् (tat) - that; तृतीयम् (tṛtīyam) - third; प्रियं (priyaṃ) - pleasing; agreeable; वदेत् (vadet) - one should speak; should say; व्याहृतम् (vyāhṛtam) - spoken; uttered; तत् (tat) - that; चतुर्थम् (caturtham) - fourth;]
(They say the unspoken is better than the spoken; to speak the truth is the second spoken; to speak righteousness is the third spoken; to speak what is pleasing is the fourth spoken.)
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॥
sādhyā ūcuḥ॥
[साध्या (sādhyā) - the Sādhyas (a class of deities); ऊचुः (ūcuḥ) - said;]
(The Sādhyas said;)
The Sādhyas spoke.
केनायमावृतो लोकः केन वा न प्रकाशते। केन त्यजति मित्राणि केन स्वर्गं न गच्छति ॥१२-२८८-३९॥
kenāyamāvṛto lokaḥ kena vā na prakāśate। kena tyajati mitrāṇi kena svargaṃ na gacchati ॥12-288-39॥
[केन (kena) - by what; by whom; अयम् (ayam) - this; आवृतः (āvṛtaḥ) - covered; enveloped; लोकः (lokaḥ) - world; केन (kena) - by what; by whom; वा (vā) - or; न (na) - not; प्रकाशते (prakāśate) - shines; becomes manifest; केन (kena) - by what; by whom; त्यजति (tyajati) - abandons; leaves; मित्राणि (mitrāṇi) - friends; केन (kena) - by what; by whom; स्वर्गम् (svargam) - heaven; न (na) - not; गच्छति (gacchati) - goes; attains;]
(By what is this world covered? By what, indeed, does it not shine? By what does one abandon friends? By what does one not go to heaven?)
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॥
haṁsa uvāca॥
[हंस (haṁsa) - swan; उवाच (uvāca) - said;]
(swan said;)
The swan said:
अज्ञानेनावृतो लोको मात्सर्यान्न प्रकाशते। लोभात्त्यजति मित्राणि सङ्गात्स्वर्गं न गच्छति ॥१२-२८८-४०॥
ajñānenāvṛto loko mātsaryān na prakāśate। lobhāttyajati mitrāṇi saṅgāt svargaṃ na gacchati ॥12-288-40॥
[अज्ञानेन (ajñānena) - by ignorance; आवृतः (āvṛtaḥ) - covered; लोकः (lokaḥ) - the world; मात्सर्यात् (mātsaryāt) - from envy; न (na) - not; प्रकाशते (prakāśate) - shines forth; लोभात् (lobhāt) - from greed; त्यजति (tyajati) - abandons; मित्राणि (mitrāṇi) - friends; सङ्गात् (saṅgāt) - from attachment; स्वर्गम् (svargam) - heaven; न (na) - not; गच्छति (gacchati) - goes;]
(The world, covered by ignorance, does not shine forth due to envy; from greed, abandons friends; from attachment, does not go to heaven.)
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॥
sādhyā ūcuḥ॥
[साध्या (sādhyā) - the Sādhyas (a class of deities); ऊचुः (ūcuḥ) - said;]
(The Sādhyas said;)
The Sādhyas spoke.
कः स्विदेको रमते ब्राह्मणानां; कः स्विदेको बहुभिर्जोषमास्ते। कः स्विदेको बलवान्दुर्बलोऽपि; कः स्विदेषां कलहं नान्ववैति ॥१२-२८८-४१॥
kaḥ svideko ramate brāhmaṇānāṃ; kaḥ svideko bahubhirjoṣamāste। kaḥ svideko balavāndurbalo'pi; kaḥ svideṣāṃ kalahaṃ nānvavaiti ॥12-288-41॥
[कः (kaḥ) - who; स्वित् (svit) - indeed; एकः (ekaḥ) - one; रमते (ramate) - delights; ब्राह्मणानां (brāhmaṇānāṃ) - of the Brāhmaṇas; कः (kaḥ) - who; स्वित् (svit) - indeed; एकः (ekaḥ) - one; बहुभिः (bahubhiḥ) - with many; जोषम् (joṣam) - peacefully; आस्ते (āste) - remains; कः (kaḥ) - who; स्वित् (svit) - indeed; एकः (ekaḥ) - one; बलवान् (balavān) - strong; दुर्बलः (durbalaḥ) - weak; अपि (api) - even; कः (kaḥ) - who; स्वित् (svit) - indeed; एषां (eṣāṃ) - of these; कलहं (kalahaṃ) - quarrel; न (na) - not; अन्ववैति (anvavaiti) - follows;]
(Who indeed is the one who delights among the Brāhmaṇas? Who indeed is the one who remains peacefully with many? Who indeed is the one who is strong even though weak? Who indeed among these does not follow quarrel?)
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॥
haṃsa uvāca॥
[हंस (haṃsa) - swan; उवाच (uvāca) - said;]
(Swan said;)
The Swan said.
प्राज्ञ एको रमते ब्राह्मणानां; प्राज्ञ एको बहुभिर्जोषमास्ते। प्राज्ञ एको बलवान्दुर्बलोऽपि; प्राज्ञ एषां कलहं नान्ववैति ॥१२-२८८-४२॥
prājña eko ramate brāhmaṇānāṃ; prājña eko bahubhirjoṣamāste। prājña eko balavāndurbalo'pi; prājña eṣāṃ kalahaṃ nānvavaitि ॥12-288-42॥
[प्राज्ञ (prājña) - wise; एकः (ekaḥ) - one; रमते (ramate) - delights; ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; प्राज्ञ (prājña) - wise; एकः (ekaḥ) - one; बहुभिः (bahubhiḥ) - with many; जोषम् (joṣam) - calmly; आस्ते (āste) - remains; प्राज्ञ (prājña) - wise; एकः (ekaḥ) - one; बलवान् (balavān) - strong; दुर्बलः (durbalaḥ) - weak; अपि (api) - even; प्राज्ञ (prājña) - wise; एषाम् (eṣām) - of these; कलहम् (kalaham) - quarrel; न (na) - not; अन्ववैति (anvavaitि) - follows;]
(The wise one alone delights among the Brāhmaṇas; the wise one alone remains calmly with many; the wise one alone is strong, even if weak; the wise one does not follow the quarrel of these.)
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॥
sādhyā ūcuḥ॥
[साध्या (sādhyā) - the Sādhyas (a class of deities); ऊचुः (ūcuḥ) - said;]
(The Sādhyas said;)
The Sādhyas spoke.
किं ब्राह्मणानां देवत्वं किं च साधुत्वमुच्यते। असाधुत्वं च किं तेषां किमेषां मानुषं मतम् ॥१२-२८८-४३॥
kiṃ brāhmaṇānāṃ devatvaṃ kiṃ ca sādhutvam ucyate। asādhutvaṃ ca kiṃ teṣāṃ kimeṣāṃ mānuṣaṃ matam ॥12-288-43॥
[किं (kiṃ) - what; ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; देवत्वम् (devatvam) - divinity; किं (kiṃ) - what; च (ca) - and; साधुत्वम् (sādhutvam) - virtue; उच्यते (ucyate) - is said; असाधुत्वम् (asādhutvam) - vice; च (ca) - and; किं (kiṃ) - what; तेषाम् (teṣām) - of them; किम् (kim) - what; एषाम् (eṣām) - of these; मानुषम् (mānuṣam) - human; मतम् (matam) - opinion;]
(What is the divinity of the Brāhmaṇas, and what is said to be virtue? And what is vice for them, and what is the human opinion of these?)
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॥
haṁsa uvāca॥
[हंस (haṁsa) - swan; उवाच (uvāca) - said;]
(Swan said;)
The Swan said.
स्वाध्याय एषां देवत्वं व्रतं साधुत्वमुच्यते। असाधुत्वं परीवादो मृत्युर्मानुषमुच्यते ॥१२-२८८-४४॥
svādhyāya eṣāṃ devatvaṃ vrataṃ sādhutvam ucyate। asādhutvaṃ parīvādo mṛtyur mānuṣam ucyate ॥12-288-44॥
[स्वाध्याय (svādhyāya) - self-study; एषां (eṣām) - of these; देवत्वं (devatvam) - divinity; व्रतं (vratam) - vow; साधुत्वम् (sādhutvam) - virtue; उच्यते (ucyate) - is said; असाधुत्वं (asādhutvam) - non-virtue; परीवादः (parīvādaḥ) - slander; मृत्युः (mṛtyuḥ) - death; मानुषम् (mānuṣam) - human; उच्यते (ucyate) - is said;]
(Self-study of these is said to be divinity, vow, virtue. Non-virtue, slander, death is said to be human.)
For these, self-study is considered divinity, vow, and virtue; non-virtue, slander, and death are considered human.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
संवाद इत्ययं श्रेष्ठः साध्यानां परिकीर्तितः। क्षेत्रं वै कर्मणां योनिः सद्भावः सत्यमुच्यते ॥१२-२८८-४५॥
saṃvāda ity ayaṃ śreṣṭhaḥ sādhyānāṃ parikīrtitaḥ। kṣetraṃ vai karmaṇāṃ yoniḥ sadbhāvaḥ satyam ucyate ॥12-288-45॥
[संवाद (saṃvāda) - dialogue; इति (iti) - thus; अयम् (ayam) - this; श्रेष्ठः (śreṣṭhaḥ) - excellent; साध्यानाम् (sādhyānām) - of the accomplishable; परिकीर्तितः (parikīrtitaḥ) - is declared; क्षेत्रम् (kṣetram) - field; वै (vai) - indeed; कर्मणाम् (karmaṇām) - of actions; योनि: (yoniḥ) - source; सद्भावः (sadbhāvaḥ) - true being; सत्यं (satyam) - truth; उच्यते (ucyate) - is said;]
(Dialogue, thus, this, excellent, of the accomplishable, is declared. Field, indeed, of actions, source, true being, truth, is said.)
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.
