13.122
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhishma; (proper noun; name of character); उवाच (uvāca) - said; (3rd person singular, aorist of √vac, to speak);]
(Bhishma said;)
Bhishma said.
एवमुक्तः प्रत्युवाच मैत्रेयः कर्मपूजकः। अत्यन्तं श्रीमति कुले जातः प्राज्ञो बहुश्रुतः ॥१३-१२२-१॥
evam-uktaḥ pratyuvāca maitreyaḥ karma-pūjakaḥ। atyantaṃ śrīmati kule jātaḥ prājñaḥ bahuśrutaḥ॥13-122-1॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - having been spoken (to); प्रत्युवाच (pratyuvāca) - replied; मैत्रेयः (maitreyaḥ) - Maitreya (proper noun); कर्मपूजकः (karma-pūjakaḥ) - one devoted to duty and worship; अत्यन्तं (atyantam) - extremely; श्रीमति (śrīmati) - in a prosperous; कुले (kule) - family; जातः (jātaḥ) - born; प्राज्ञः (prājñaḥ) - wise; बहुश्रुतः (bahuśrutaḥ) - well-learned;]
(Thus, having been spoken (to), Maitreya, devoted to duty and worship, replied; born in an extremely prosperous family, wise, well-learned.)
Thus addressed, Maitreya, devoted to duty and worship, who was born in a very prosperous family and was wise and well-learned, replied. (13-122-1)
असंशयं महाप्राज्ञ यथैवात्थ तथैव तत्। अनुज्ञातस्तु भवता किञ्चिद्ब्रूयामहं विभो ॥१३-१२२-२॥
asaṁśayaṁ mahāprājña yathaivāttha tathaiva tat। anujñātastu bhavatā kiñcidbrūyāmahaṁ vibho॥13-122-2॥
[असंशयं (asaṁśayaṁ) - undoubtedly; महाप्राज्ञ (mahāprājña) - O greatly wise one; यथा (yathā) - as; एव (eva) - indeed; अथ (attha) - you say; तथैव (tathaiva) - so indeed; तत् (tat) - that; अनुज्ञातः (anujñātaḥ) - permitted; तु (tu) - but; भवता (bhavatā) - by you; किञ्चित् (kiñcit) - something; ब्रूयाम् (brūyām) - may I say; अहम् (aham) - I; विभो (vibho) - O master;]
(Undoubtedly, O greatly wise one, as indeed you say, so indeed is that. But permitted by you, O master, may I say something?)
O greatly wise one, what you say is indeed so, without any doubt. With your permission, O master, may I also say something? (13-122-2)
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (proper noun, name of the sage); उवाच (uvāca) - spoke; said; (from the root 'vac', to speak);]
(Vyāsa spoke;)
Vyāsa said.
यद्यदिच्छसि मैत्रेय यावद्यावद्यथा तथा। ब्रूहि तावन्महाप्राज्ञ शुश्रूषे वचनं तव ॥१३-१२२-३॥
yadyadicchasi maitreya yāvadyāvadyathā tathā। brūhi tāvanmahāprājña śuśrūṣe vacanaṃ tava॥13-122-3॥
[यद्यत् (yadyat) - whatever; इच्छसि (icchasi) - you desire; मैत्रेय (maitreya) - Maitreya; यावत्-यावत् (yāvat-yāvat) - as much as; यथा तथा (yathā tathā) - in whatever manner; ब्रूहि (brūhi) - speak; तावन्म् (tāvan) - so much; महाप्राज्ञ (mahāprājña) - O great wise one; शुश्रूषे (śuśrūṣe) - I (will) listen (attentively); वचनम् (vacanam) - words; तव (tava) - your;]
(Whatever you desire, Maitreya, as much as, in whatever manner, so much speak, O great wise one, I will listen attentively your words.)
Maitreya, whatever you wish, in whatever manner and as much as you wish, speak thus. O great wise one, I will listen attentively to your words. (13-122-3)
मैत्रेय उवाच॥
maitreya uvāca॥
[मैत्रेय (maitreya) - Maitreya; (name of the sage); उवाच (uvāca) - said; spoke;]
(Maitreya said;)
Maitreya said.
निर्दोषं निर्मलं चैव वचनं दानसंहितम्। विद्यातपोभ्यां हि भवान्भावितात्मा न संशयः ॥१३-१२२-४॥
nirdoṣaṁ nirmalaṁ caiva vacanaṁ dānasaṁhitam। vidyātapobhyāṁ hi bhavānbhāvitātmā na saṁśayaḥ ॥13-122-4॥
[निर्दोषं (nirdoṣam) - free from fault; निर्मलं (nirmalam) - spotless; च (ca) - and; एव (eva) - indeed; वचनं (vacanam) - speech; दानसंहितम् (dānasaṁhitam) - accompanied by charity; विद्यातपोभ्यां (vidyātapobhyām) - by knowledge and austerity; हि (hi) - indeed; भवान् (bhavān) - you; भावितात्मा (bhāvitātmā) - purified soul; न (na) - not; संशयः (saṁśayaḥ) - doubt;]
(Free from fault, spotless, and indeed, speech accompanied by charity; by knowledge and austerity indeed you (are) a purified soul, not (is there) doubt.)
Your words are faultless, pure, and indeed accompanied by charity; through knowledge and austerity, you have become a purified soul—there is no doubt about it. (13-122-4)
भवतो भावितात्मत्वाद्दायोऽयं सुमहान्मम। भूयो बुद्ध्यानुपश्यामि सुसमृद्धतपा इव ॥१३-१२२-५॥
bhavato bhāvitātmatvād dāyo'yaṁ sumahān mama। bhūyo buddhyā anupaśyāmi susamṛddhatapā iva ॥13-122-5॥
[भवतः (bhavataḥ) - of you; भावितात्मत्वात् (bhāvitātmatvāt) - from the state of being one whose self is purified; दायः (dāyaḥ) - share; अयम् (ayam) - this; सुमहान् (sumahān) - very great; मम (mama) - for me; भूयः (bhūyaḥ) - again; बुद्ध्या (buddhyā) - by the intellect; अनुपश्यामि (anupaśyāmi) - I see; सुसमृद्धतपा (susamṛddhatapā) - of one whose austerity is thoroughly accomplished; इव (iva) - like;]
(Of you, from the state of being one whose self is purified, this share, very great, for me; again, by the intellect, I see, like (the share) of one whose austerity is thoroughly accomplished.)
Owing to your state of purified self, this very great share is mine; again, I see (it) with my intellect, as if it were the share of one whose austerity is perfected. (13-122-5)
अपि मे दर्शनादेव भवतोऽभ्युदयो महान्। मन्ये भवत्प्रसादोऽयं तद्धि कर्म स्वभावतः ॥१३-१२२-६॥
api me darśanādeva bhavato'bhyudayo mahān। manye bhavatprasādo'yaṁ taddhi karma svabhāvataḥ॥13-122-6॥
[अपि (api) - indeed; मे (me) - to me; दर्शनात् (darśanāt) - from the seeing; एव (eva) - certainly; भवतः (bhavataḥ) - of you; अभ्युदयः (abhyudayaḥ) - prosperity; महान् (mahān) - great; मन्ये (manye) - I think; भवत्-प्रसादः (bhavat-prasādaḥ) - your favor; अयम् (ayam) - this; तत् (tat) - that; हि (hi) - indeed; कर्म (karma) - action; स्वभावतः (svabhāvataḥ) - by nature;]
(Indeed, to me from seeing alone of you, prosperity great. I think your favor this, that indeed action by nature.)
Indeed, by seeing you alone, I have gained great prosperity. I think this is your favor, for that is action by nature. (13-122-6)
तपः श्रुतं च योनिश्चाप्येतद्ब्राह्मण्यकारणम्। त्रिभिर्गुणैः समुदितस्ततो भवति वै द्विजः ॥१३-१२२-७॥
tapaḥ śrutaṃ ca yoniś cāpy etad brāhmaṇyakāraṇam। tribhir guṇaiḥ samuditas tato bhavati vai dvijaḥ ॥13-122-7॥
[तपः (tapaḥ) - austerity; श्रुतं (śrutam) - Vedic learning; च (ca) - and; योनिः (yoniḥ) - birth; च (ca) - and; अपि (api) - also; एतत् (etat) - this; ब्राह्मण्यकारणम् (brāhmaṇyakāraṇam) - cause of Brāhmaṇahood; त्रिभिः (tribhiḥ) - with three; गुणैः (guṇaiḥ) - qualities; समुदितः (samuditaḥ) - endowed; ततः (tataḥ) - then; भवति (bhavati) - becomes; वै (vai) - indeed; द्विजः (dvijaḥ) - a twice-born;]
(Austerity, Vedic learning, and birth—also this is the cause of Brāhmaṇahood. Endowed with three qualities, then indeed a twice-born becomes (so).)
Austerity, Vedic learning, and birth are the causes of becoming a Brāhmaṇa. When one is endowed with these three qualities, then indeed he becomes a twice-born. (13-122-7)
तस्मिंस्तृप्ते च तृप्यन्ते पितरो दैवतानि च। न हि श्रुतवतां किञ्चिदधिकं ब्राह्मणादृते ॥१३-१२२-८॥
tasmiṁstṛpte ca tṛpyante pitaro daivatāni ca। na hi śrutavatāṁ kiñcidadhikaṁ brāhmaṇādṛte॥13-122-8॥
[तस्मिन् (tasmin) - in him; तृप्ते (tṛpte) - being satisfied; च (ca) - and; तृप्यन्ते (tṛpyante) - are satisfied; पितरः (pitaraḥ) - ancestors; दैवतानि (daivatāni) - divine beings; च (ca) - and; न (na) - not; हि (hi) - indeed; श्रुतवताम् (śrutavatām) - of those who have heard (the Vedas); किञ्चित् (kiñcit) - anything; अधिकम् (adhikam) - greater; ब्राह्मणात् (brāhmaṇāt) - than a brāhmaṇa; ऋते (ṛte) - except;]
(When he is satisfied, both the ancestors and divine beings are satisfied. Indeed, for those who have heard (the Vedas), there is nothing greater except a brāhmaṇa.)
When he is satisfied, the ancestors and the gods are also satisfied; indeed, for those who have mastered the Vedas, nothing is greater than a brāhmaṇa. (13-122-8)
यथा हि सुकृते क्षेत्रे फलं विन्दति मानवः। एवं दत्त्वा श्रुतवति फलं दाता समश्नुते ॥१३-१२२-९॥
yathā hi sukṛte kṣetre phalaṃ vindati mānavaḥ। evaṃ dattvā śrutavati phalaṃ dātā samaśnute॥13-122-9॥
[यथा (yathā) - just as; हि (hi) - indeed; सुकृते (sukṛte) - well-prepared; क्षेत्रे (kṣetre) - in a field; फलम् (phalam) - fruit; विन्दति (vindati) - obtains; मानवः (mānavaḥ) - a person; एवं (evaṃ) - so; दत्त्वा (dattvā) - having given; श्रुतवति (śrutavati) - to one learned; फलम् (phalam) - fruit; दाता (dātā) - the giver; समश्नुते (samaśnute) - attains;]
(Just as indeed in a well-prepared field a person obtains fruit, so, having given to one learned, the giver attains fruit.)
Just as a person obtains fruit in a well-prepared field, so too the giver, having given to one who is learned, attains reward. (13-122-9)
ब्राह्मणश्चेन्न विद्येत श्रुतवृत्तोपसंहितः। प्रतिग्रहीता दानस्य मोघं स्याद्धनिनां धनम् ॥१३-१२२-१०॥
brāhmaṇaś cen na vidyeta śrutavṛttopasaṃhitaḥ। pratigrahītā dānasya moghaṃ syād dhanināṃ dhanam ॥13-122-10॥
[ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; चेत् (cet) - if; न (na) - not; विद्येत (vidyeta) - were to be known/exist; श्रुतवृत्त-उपसंहितः (śrutavṛtta-upasaṃhitaḥ) - endowed with scriptural knowledge and proper conduct; प्रतिग्रहीता (pratigrahītā) - receiver; दानस्य (dānasya) - of the gift; मोग्हम् (mogham) - useless; स्यात् (syāt) - would be; धनिनां (dhaninām) - of the donors; धनम् (dhanam) - wealth;]
(If a Brāhmaṇa, endowed with scriptural knowledge and proper conduct, were not to be known, the receiver of the gift would be useless; the wealth of the donors would be useless.)
If a Brāhmaṇa endowed with scriptural knowledge and proper conduct cannot be found, the receiver of the gift is rendered useless and the wealth of the donors is wasted. (13-122-10)
अदन्ह्यविद्वान्हन्त्यन्नमद्यमानं च हन्ति तम्। तं च हन्यति यस्यान्नं स हत्वा हन्यतेऽबुधः ॥१३-१२२-११॥
adan hy avidvān hanty annam adyamānaṁ ca hanti tam। taṁ ca hanyati yasyānnaṁ sa hatvā hanyate'budhaḥ॥13-122-11॥
[अदन् (adan) - eating; हि (hi) - indeed; अविद्वान् (avidvān) - one ignorant; हन्ति (hanti) - kills; अन्नम् (annam) - food; अद्यमानम् (adyamānam) - being eaten; च (ca) - and; हन्ति (hanti) - kills; तम् (tam) - him; तं (taṁ) - him; च (ca) - and; हन्ति (hanti) - kills; यस्यान्नम् (yasyānnam) - whose food; सः (saḥ) - he; हत्वा (hatvā) - having killed; हन्यते (hanyate) - is killed; अबुधः (abudhaḥ) - the ignorant;]
(Indeed the eater, being ignorant, kills food being eaten, and kills him; him also kills whose food (it is); he, having killed, is killed, the ignorant.)
Indeed, the ignorant person, by eating food, kills the food being eaten and also kills its owner; and he, having killed, is in turn killed—such is the fate of the foolish. (13-122-11)
प्रभुर्ह्यन्नमदन्विद्वान्पुनर्जनयतीश्वरः। स चान्नाज्जायते तस्मात्सूक्ष्म एव व्यतिक्रमः ॥१३-१२२-१२॥
prabhur hy annam adan vidvān punar janayatīśvaraḥ. sa cānnāj jāyate tasmāt sūkṣma eva vyatikramaḥ ॥13-122-12॥
[प्रभुः (prabhuḥ) - lord; master; हि (hi) - indeed; अन्नम् (annam) - food; अदन् (adan) - eating; (one who eats); विद्वान् (vidvān) - knower; wise person; पुनः (punaḥ) - again; जनयति (janayati) - generates; produces; ईश्वरः (īśvaraḥ) - lord; controller; सः (saḥ) - he; च (ca) - and; अन्नात् (annāt) - from food; न (na) - not; जायते (jāyate) - is born; तस्मात् (tasmāt) - therefore; सूक्ष्मः (sūkṣmaḥ) - subtle; एव (eva) - indeed; only; व्यतिक्रमः (vyatikramaḥ) - deviation; transgression;]
(The lord indeed, eating food, the wise one, again generates, the controller. He and from food is not born. Therefore subtle indeed the deviation is.)
Indeed, the lord, who is wise and partakes of food, generates (the world) again; the supreme lord. Yet he is not born from food; therefore the deviation is only subtle. (13-122-12)
यदेव ददतः पुण्यं तदेव प्रतिगृह्णतः। न ह्येकचक्रं वर्तेत इत्येवमृषयो विदुः ॥१३-१२२-१३॥
yadeva dadataḥ puṇyaṃ tadeva pratigṛhṇataḥ। na hyekacakraṃ varteta ityevamṛṣayo viduḥ॥13-122-13॥
[यत् (yat) - which; एव (eva) - indeed; ददतः (dadataḥ) - for the giver; पुण्यं (puṇyam) - merit; तत् (tat) - that; एव (eva) - indeed; प्रतिगृह्णतः (pratigṛhṇataḥ) - for the receiver; न (na) - not; हि (hi) - indeed; एकचक्रं (ekacakram) - single-wheeled (one wheel); वर्तेत (varteta) - can turn; इति (iti) - thus; एवम् (evam) - in this way; ऋषयः (ṛṣayaḥ) - the sages; विदुः (viduḥ) - have known;]
(Which indeed for the giver is merit, that indeed for the receiver is (merit). Not indeed can one wheel turn—thus in this way the sages have known.)
The merit that belongs to the giver is indeed the same for the receiver. For a single wheel cannot turn—thus the sages have taught. (13-122-13)
यत्र वै ब्राह्मणाः सन्ति श्रुतवृत्तोपसंहिताः। तत्र दानफलं पुण्यमिह चामुत्र चाश्नुते ॥१३-१२२-१४॥
yatra vai brāhmaṇāḥ santi śrutavṛttopasaṃhitāḥ। tatra dānaphalaṃ puṇyam iha cāmutra cāśnute॥13-122-14॥
[यत्र (yatra) - where; वै (vai) - indeed; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; सन्ति (santi) - are; श्रुतवृत्तोपसंहिताः (śrutavṛttopasaṃhitāḥ) - endowed with the customs and recitation of the Veda; तत्र (tatra) - there; दानफलं (dānaphalaṃ) - fruit of giving; पुण्यम् (puṇyam) - merit; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; अश्नुते (aśnute) - enjoys;]
(Where indeed Brāhmaṇas endowed with Vedic customs and recitation are, there the fruit of giving, merit, here and there (beyond), and (one) enjoys.)
Wherever there are Brāhmaṇas possessed of Vedic conduct and recitation, there the merit and fruit of giving is enjoyed, both here and in the hereafter. (13-122-14)
ये योनिशुद्धाः सततं तपस्यभिरता भृशम्। दानाध्ययनसम्पन्नास्ते वै पूज्यतमाः सदा ॥१३-१२२-१५॥
ye yoniśuddhāḥ satataṃ tapasyabhiratā bhṛśam। dānādhyayanasampannāste vai pūjyatamāḥ sadā ॥13-122-15॥
[ये (ye) - those who; योनिशुद्धाः (yoniśuddhāḥ) - pure in birth; सततं (satataṃ) - always; तपस्यभिरताः (tapasyabhiratāḥ) - engaged in austerities; भृशम् (bhṛśam) - fully; दानाध्ययनसम्पन्नाः (dānādhyayana-sampannāḥ) - endowed with charity and study; ते (te) - they; वै (vai) - indeed; पूज्यतमाः (pūjyatamāḥ) - most worthy of honor; सदा (sadā) - always; ॥१३-१२२-१५॥ (॥13-122-15॥) -;]
(Those who are pure in birth, always fully engaged in austerities, endowed with charity and study, they indeed are the most worthy of honor always.)
Those who are pure in birth, consistently devoted to austerities, and endowed with charity and learning, such people are always most worthy of honor. (13-122-15)
तैर्हि सद्भिः कृतः पन्थाश्चेतयानो न मुह्यते। ते हि स्वर्गस्य नेतारो यज्ञवाहाः सनातनाः ॥१३-१२२-१६॥
tair hi sadbhiḥ kṛtaḥ panthāś cetayāno na muhyate. te hi svargasya netāro yajñavāhāḥ sanātanāḥ ॥13-122-16॥
[तैः (taiḥ) - by those; हि (hi) - indeed; सद्भिः (sadbhiḥ) - by the good (ones); कृतः (kṛtaḥ) - made; पन्थाः (panthāḥ) - (the) path; चेतयानः (cetayānaḥ) - one who observes (it); न (na) - not; मुह्यते (muhyate) - gets confused; ते (te) - they; हि (hi) - indeed; स्वर्गस्य (svargasya) - of heaven; नेतारः (netāraḥ) - leaders; यज्ञवाहाः (yajñavāhāḥ) - bearers of sacrifice; सनातनाः (sanātanāḥ) - eternal;]
(By those indeed (the) good ones made (the) path; one who observes (it) does not get confused. They indeed of heaven (are the) leaders, bearers of sacrifice, eternal.)
The good indeed have made the path; one who follows it does not go astray. They are the eternal leaders of heaven, the bearers of sacrifice. (13-122-16)
