13.147

धर्मनिर्णयः

dharmanirṇayaḥ

[धर्म (dharma) - duty; law; virtue; righteousness; निर्णयः (nirṇayaḥ) - decision; determination; conclusion;]

(Dharma determination;)

Decision regarding dharma;

वैशम्पायन उवाच॥

vaiśampāyana uvāca॥

[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun); उवाच (uvāca) - said; uttered;]

(Vaiśampāyana said;)

Vaiśampāyana said.

इत्युक्तवति वाक्यं तु कृष्णे देवकिनन्दने। भीष्मं शान्तनवं भूयः पर्यपृच्छद्युधिष्ठिरः ॥१३-१४७-१॥

ity-uktavati vākyaṃ tu kṛṣṇe devakinandane। bhīṣmaṃ śāntanavaṃ bhūyaḥ paryapṛcchad yudhiṣṭhiraḥ ॥13-147-1॥

[इति (iti) - thus; उक्तवति (uktavati) - having uttered; वाक्यं (vākyaṃ) - words; तु (tu) - but; कृष्णे (kṛṣṇe) - in Kṛṣṇa; देवकिनन्दने (devakinandane) - son of Devakī; भीष्मं (bhīṣmam) - Bhīṣma; शान्तनवं (śāntanavam) - descendant of Śantanu; भूयः (bhūyaḥ) - again; पयर्पृच्छत् (paryapṛcchat) - asked; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira;]

(Thus, having spoken words in Kṛṣṇa, the son of Devakī, Bhīṣma, descendant of Śantanu, again Yudhiṣṭhira asked.)

Thus, after Kṛṣṇa, the son of Devakī, had spoken, Yudhiṣṭhira again asked Bhīṣma, the descendant of Śantanu. (13-147-1)

निर्णये वा महाबुद्धे सर्वधर्मभृतां वर। प्रत्यक्षमागमो वेति किं तयोः कारणं भवेत् ॥१३-१४७-२॥

nirṇaye vā mahābuddhe sarvadharmabhṛtāṃ vara। pratyakṣamāgamo veti kiṃ tayoḥ kāraṇaṃ bhavet॥13-147-2॥

[निर्णये (nirṇaye) - in decision; वा (vā) - or; महाबुद्धे (mahābuddhe) - O great-intellect; सर्वधर्मभृतां (sarvadharmabhṛtām) - of all upholders of dharma; वर (vara) - best; प्रत्यक्षमागमः (pratyakṣamāgamaḥ) - direct perception or scripture; वेति (veti) - or is; किं (kiṃ) - what; तयोः (tayoḥ) - of those two; कारणम् (kāraṇam) - cause; भवेत् (bhavet) - would be;]

(In decision or, O great intellect, best of all upholders of dharma; direct perception or scripture, what would be the cause of those two?)

In making a decision, O great intellect, best of all upholders of dharma, which among direct perception and scripture should be the basis? (13-147-2)

भीष्म उवाच॥

bhīṣma uvāca॥

[भीष्म (bhīṣma) - Bhishma; (proper noun) उवाच (uvāca) - said; (perfect tense, 3rd person singular);]

(Bhishma said;)

Bhishma said.

नास्त्यत्र संशयः कश्चिदिति मे वर्तते मतिः। शृणु वक्ष्यामि ते प्राज्ञ सम्यक्त्वमनुपृच्छसि ॥१३-१४७-३॥

nāsty atra saṁśayaḥ kaścid iti me vartate matiḥ। śṛṇu vakṣyāmi te prājña samyaktvam anupṛcchasi ॥13-147-3॥

[नास्ति (nāsti) - there is not; अत्र (atra) - here; संशयः (saṁśayaḥ) - doubt; कश्चित् (kaścit) - any; इति (iti) - thus; मे (me) - to me; वर्तते (vartate) - exists; मतिः (matiḥ) - thought; शृणु (śṛṇu) - listen; वक्ष्यामि (vakṣyāmi) - I shall tell; ते (te) - to you; प्राज्ञ (prājña) - wise one; सम्यक्त्वम् (samyaktvam) - correctness; अनुपृच्छसि (anupṛcchasi) - you inquire;]

(There is not here any doubt thus to me (in my mind); listen, I shall tell (to) you, O wise one, correctness you inquire.)

There is no doubt here in my mind; listen, I shall tell you, O wise one, because you inquire correctly. (13-147-3)

संशयः सुगमो राजन्निर्णयस्त्वत्र दुर्गमः। दृष्टं श्रुतमनन्तं हि यत्र संशयदर्शनम् ॥१३-१४७-४॥

saṁśayaḥ sugamo rājan nirṇayas tv atra durgamaḥ। dṛṣṭaṁ śrutam anantaṁ hi yatra saṁśaya-darśanam ॥13-147-4॥

[संशयः (saṁśayaḥ) - doubt; सुगमः (sugamaḥ) - easy (to arise); राजन् (rājan) - O king; निर्णयः (nirṇayaḥ) - certain conclusion; तु (tu) - but; अत्र (atra) - here; दुर्गमः (durgamaḥ) - difficult (to reach); दृष्टम् (dṛṣṭam) - that which is seen; श्रुतम् (śrutam) - that which is heard; अनन्तम् (anantam) - endless; हि (hi) - indeed; यत्र (yatra) - where; संशयदर्शनम् (saṁśaya-darśanam) - view of doubt;]

(Doubt is easy, O king; but a certain conclusion here is difficult. That which is seen and heard is endless indeed, where there is view of doubt.)

Doubt arises easily, O king, but here a definite conclusion is difficult. What is seen and heard is truly endless wherever there is doubt. (13-147-4)

प्रत्यक्षं कारणं दृष्टं हेतुकाः प्राज्ञमानिनः। नास्तीत्येवं व्यवस्यन्ति सत्यं संशयमेव च ॥ तदयुक्तं व्यवस्यन्ति बालाः पण्डितमानिनः ॥१३-१४७-५॥

pratyakṣaṁ kāraṇaṁ dṛṣṭaṁ hetukāḥ prājñamānināḥ। nāstītyevaṁ vyavasyanti satyaṁ saṁśayameva ca॥ tadayuktaṁ vyavasyanti bālāḥ paṇḍitamānināḥ॥13-147-5॥

[प्रत्यक्षं (pratyakṣam) - directly perceived; कारणं (kāraṇam) - cause; दृष्टं (dṛṣṭam) - seen; हेतुकाः (hetukāḥ) - those reasoning; प्राज्ञमानिनः (prājñamānināḥ) - those conceited as wise; नास्ति (nāsti) - does not exist; इति (iti) - thus; एवं (evaṁ) - in this way; व्यवस्यन्ति (vyavasyanti) - determine; सत्यं (satyaṁ) - true; संशयम् (saṁśayam) - doubt; एव (eva) - only; च (ca) - and; तत् (tat) - that; अयुक्तं (ayuktam) - not proper; व्यवस्यन्ति (vyavasyanti) - determine; बालाः (bālāḥ) - childish (foolish people); पण्डितमानिनः (paṇḍitamānināḥ) - those conceited as learned;]

(Directly perceived cause seen those reasoning, those conceited as wise. 'It does not exist,' thus in this way they determine, true and only doubt also. That not proper they determine, childish (foolish people) those conceited as learned. (13-147-5))

Those who rely on reasoning and consider themselves wise see only directly perceived causes. They conclude, 'It does not exist,' and regard truth and doubt as the same. Such a determination is improper; it is made by childish people who are conceited as learned. (13-147-5)

अथ चेन्मन्यसे चैकं कारणं किं भवेदिति। शक्यं दीर्घेण कालेन युक्तेनातन्द्रितेन च ॥ प्राणयात्रामनेकां च कल्पयानेन भारत ॥१३-१४७-६॥

atha cen manyase ca ekaṃ kāraṇaṃ kiṃ bhaved iti। śakyaṃ dīrgheṇa kālena yuktena atandritena ca ॥ prāṇa-yātrām anekāṃ ca kalpa-yānena bhārata ॥13-147-6॥

[अथ (atha) - then; चेत् (cet) - if; मन्यसे (manyase) - you think; च (ca) - and; एकं (ekaṃ) - one; कारणं (kāraṇam) - cause; किं (kiṃ) - what; भवेत् (bhavet) - might be; इति (iti) - "thus"; शक्यं (śakyaṃ) - possible; दीर्घेण (dīrgheṇa) - by long; कालेन (kālena) - by time; युक्तेन (yuktena) - with effort; अतन्द्रितेन (atandritena) - with diligence; च (ca) - and; प्राणयात्राम् (prāṇa-yātrām) - maintenance of life; अनेकां (anekāṃ) - varied; च (ca) - and; कल्पयानेन (kalpa-yānena) - by many expedients; भारत (bhārata) - O Bhārata;]

(Then, if you think: "What might be the single cause?" It is possible, by long time, with effort and diligence, also to support varied maintenance of life by many expedients, O Bhārata.)

Then, if you think, "What could be the single cause?"—it is indeed possible, with continual effort and diligence over a long period, to sustain various means of life by many methods, O Bhārata. (13-147-6)

तत्परेणैव नान्येन शक्यं ह्येतत्तु कारणम्। हेतूनामन्तमासाद्य विपुलं ज्ञानमुत्तमम् ॥ ज्योतिः सर्वस्य लोकस्य विपुलं प्रतिपद्यते ॥१३-१४७-७॥

tat-pareṇaiva nānyena śakyaṃ hy etat tu kāraṇam। hetūnām antam āsādya vipulaṃ jñānam uttamam॥ jyotiḥ sarvasya lokasya vipulaṃ pratipadyate॥ 13-147-7॥

[तत्परेणैव (tat-pareṇaiva) - by that means alone; न (na) - not; अन्येन (anyena) - by another; शक्यं (śakyaṃ) - possible; हि (hi) - indeed; एतत् (etat) - this; तु (tu) - but; कारणम् (kāraṇam) - cause; हेतूनाम् (hetūnām) - of causes; अन्तम् (antam) - end; आसाद्य (āsādya) - having reached; विपुलं (vipulaṃ) - extensive; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - highest; ज्योतिः (jyotiḥ) - light; सर्वस्य (sarvasya) - of all; लोकस्य (lokasya) - of the world; विपुलं (vipulaṃ) - extensive; प्रतिपद्यते (pratipadyate) - attains;]

(By that means alone, not by another, is this cause indeed possible. Having reached the end of causes, the extensive highest knowledge, the light of all the world attains extensive (form).)

This cause is possible only by that means, not by any other. Upon reaching the end of all causes and attaining the highest extensive knowledge, the light of the whole world becomes most expansive. (13-147-7)

तत्त्वेनागमनं राजन्हेत्वन्तगमनं तथा। अग्राह्यमनिबद्धं च वाचः सम्परिवर्जनम् ॥१३-१४७-८॥

tattvenāgamanaṁ rājanhetvantagamanaṁ tathā। agrāhyamanibaddhaṁ ca vācaḥ samparivarjanam ॥13-147-8॥

[तत्त्वेन (tattvena) - by reality; by the true nature; आगमनं (āgamanaṁ) - coming; arrival; राजन् (rājan) - O king; हेत्वन्तगमनं (hetvantagamanaṁ) - departure by (due to) cause and effect; going to (based on) causality; तथा (tathā) - also; in the same manner; अग्राह्यम् (agrāhyam) - not proper; not acceptable; अनिबद्धं (anibaddhaṁ) - not bound; unconnected; च (ca) - and; वाचः (vācaḥ) - of speech; of words; सम्परिवर्जनम् (samparivarjanam) - complete avoidance; total shunning;]

(By reality, arrival, O king; departure by cause and effect also; not proper, unconnected, and of words, complete avoidance.)

O king, the coming in truth, and the going based on causality; the avoidance of words that are inappropriate, unrestrained, and unconnected—these should be completely shunned. (13-147-8)

युधिष्ठिर उवाच॥

yudhiṣṭhira uvāca॥

[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun - name of the speaker); उवाच (uvāca) - said; (third person singular, perfect tense);]

(Yudhishthira said;)

Yudhishthira said.

प्रत्यक्षं लोकतः सिद्धं लोकाश्चागमपूर्वकाः। शिष्टाचारो बहुविधो ब्रूहि तन्मे पितामह ॥१३-१४७-९॥

pratyakṣaṃ lokataḥ siddhaṃ lokāś cāgamapūrvakāḥ। śiṣṭācāro bahuvidho brūhi tan me pitāmaha ॥13-147-9॥

[प्रत्यक्षम् (pratyakṣam) - direct perception; लोकतः (lokataḥ) - from people; सिद्धम् (siddham) - established; लोकाः (lokāḥ) - people; च (ca) - and; आगमपूर्वकाः (āgamapūrvakāḥ) - preceded by authoritative tradition; शिष्टाचारः (śiṣṭācāraḥ) - practice of the virtuous; बहुविधः (bahuvidhaḥ) - various kinds; ब्रूहि (brūhi) - speak; तत् (tat) - that; मे (me) - to me; पितामह (pitāmaha) - O grandfather;]

(Direct perception established from people, people (are) also preceded by authoritative tradition, practice of the virtuous is of various kinds; speak that to me, O grandfather.)

O grandfather, tell me about the various kinds of established direct perception, traditions based on authoritative texts, and the practices of the virtuous people; (please) explain that to me. (13-147-9)

भीष्म उवाच॥

bhīṣma uvāca॥

[भीष्म (bhīṣma) - Bhīṣma; (proper noun; name of a person); उवाच (uvāca) - spoke; said;]

(Bhīṣma spoke;)

Bhīṣma said.

धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। संस्था यत्नैरपि कृता कालेन परिभिद्यते ॥१३-१४७-१०॥

dharmasya hriyamāṇasya balavadbhiḥ durātmabhiḥ। saṃsthā yatnair api kṛtā kālena paribhidyate॥13-147-10॥

[धर्मस्य (dharmasya) - of dharma; (of righteousness;) ह्रियमाणस्य (hriyamāṇasya) - being seized; (being taken away;) बलवद्भिः (balavadbhiḥ) - by the strong; (by the powerful;) दुरात्मभिः (durātmabhiḥ) - by the wicked; (by evil-minded ones;) संस्था (saṃsthā) - foundation; (establishment;) यत्नैः (yatnaiḥ) - by efforts; (by attempts;) अपि (api) - even; (also;) कृता (kṛtā) - made; (created;) कालेन (kālena) - by time; (with time;) परिभिद्यते (paribhidyate) - is broken; (is destroyed;);]

(Of dharma being seized by the strong wicked, foundation even made by efforts is by time broken.)

When dharma is being seized by the strong and wicked, even a foundation established with efforts is destroyed in time. (13-147-10)

अधर्मा धर्मरूपेण तृणैः कूपा इवावृताः। ततस्तैर्भिद्यते वृत्तं शृणु चैव युधिष्ठिर ॥१३-१४७-११॥

adharmā dharmarūpeṇa tṛṇaiḥ kūpā iva āvṛtāḥ. tataḥ taiḥ bhidyate vṛttam śṛṇu ca eva yudhiṣṭhira ॥13-147-11॥

[अधर्मा (adharmā) - unrighteous acts; धर्मरूपेण (dharmarūpeṇa) - with the form of righteousness; तृणैः (tṛṇaiḥ) - with grass; कूपा (kūpāḥ) - wells; इव (iva) - like; आवृताः (āvṛtāḥ) - covered; ततः (tataḥ) - therefore; तैः (taiḥ) - by those; भिद्यते (bhidyate) - is broken; वृत्तं (vṛttam) - conduct; शृणु (śṛṇu) - listen; च (ca) - and; एव (eva) - indeed; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]

(Unrighteous acts with the form of righteousness, with grass the wells like covered. Therefore by those is broken conduct, listen and indeed Yudhiṣṭhira.)

Just as wells are covered with grass, unrighteous acts disguised as righteousness can ruin one’s conduct; therefore, listen well, Yudhiṣṭhira. (13-147-11)

अवृत्त्या ये च भिन्दन्ति श्रुतत्यागपरायणाः। धर्मविद्वेषिणो मन्दा इत्युक्तस्तेषु संशयः ॥१३-१४७-१२॥

avṛttyā ye ca bhindanti śrutatyāgaparāyaṇāḥ| dharmavidveṣiṇo mandā ityuktasteṣu saṃśayaḥ ॥13-147-12॥

[अवृत्त्या (avṛttyā) - by non-observance; ये (ye) - who; च (ca) - and; भिन्दन्ति (bhindanti) - break; श्रुतत्यागपरायणाः (śrutatyāgaparāyaṇāḥ) - devoted to abandoning the Veda; धर्मविद्वेषिणः (dharmavidveṣiṇaḥ) - haters of dharma; मन्दाः (mandāḥ) - dull; इति (iti) - thus; उक्तः (uktaḥ) - said; तेषु (teṣu) - concerning them; संशयः (saṃśayaḥ) - doubt;]

(By non-observance, who and break, devoted to abandoning the Veda, haters of dharma, dull, thus said; concerning them, (there is) doubt.)

Those who break (rules) by non-observance, who are devoted to forsaking the Veda, who are haters of dharma, and are dull—thus it is said; there is doubt concerning them. (13-147-12)

अतृप्यन्तस्तु साधूनां य एवागमबुद्धयः। परमित्येव सन्तुष्टास्तानुपास्स्व च पृच्छ च ॥१३-१४७-१३॥

atṛpyantastu sādhūnāṃ ya evāgamabuddhayaḥ. paramityeva santuṣṭāstānupāssva ca pṛccha ca ॥13-147-13॥

[अतृप्यन्तः (atṛpyantaḥ) - not-satiated; not satisfied; तु (tu) - but; साधूनाम् (sādhūnām) - of the virtuous; of good men; य (ya) - who; एव (eva) - indeed; only; आगमबुद्धयः (āgamabuddhayaḥ) - having understanding of scriptures; whose intellect is in āgama (tradition); परमिति (paramiti) - ‘supreme’ (thus); highest (thus); एव (eva) - indeed; only; सन्तुष्टाः (santuṣṭāḥ) - contented; satisfied; तान् (tān) - them; उपास्स्व (upāssva) - worship; serve; च (ca) - and; पृच्छ (pṛccha) - ask; inquire; च (ca) - and;]

(But those not satisfied, of the virtuous, who indeed have understanding of scriptures; who, considering 'supreme' only, are content — them you serve and ask also.)

But serve and inquire from those virtuous ones, who are never satisfied, whose intellect is rooted in scripture, and who are content only with what is deemed 'supreme'. (13-147-13)

कामार्थौ पृष्ठतः कृत्वा लोभमोहानुसारिणौ। धर्म इत्येव सम्बुद्धास्तानुपास्स्व च पृच्छ च ॥१३-१४७-१४॥

kāmārthau pṛṣṭhataḥ kṛtvā lobha-moha-anusāriṇau | dharma iti eva sambuddhāḥ tān upāssva ca pṛccha ca ॥13-147-14॥

[कामार्थौ (kāmārthau) - (objects of) desire and wealth; पृष्ठतः (pṛṣṭhataḥ) - behind; कृत्वा (kṛtvā) - having placed; लोभमोहानुसारिणौ (lobha-moha-anusāriṇau) - following greed and delusion; धर्म (dharma) - dharma; इति (iti) - thus; एव (eva) - only; सम्बुद्धाः (sambuddhāḥ) - those who are recognized as; तान् (tān) - them; उपास्स्व (upāssva) - approach; च (ca) - and; पृच्छ (pṛccha) - ask; च (ca) - and;]

(Having placed desire and wealth, following greed and delusion, behind, (and) recognizing those only as dharma, approach them and ask as well.)

Having put desire and wealth—which follow greed and delusion—behind, and recognizing only those (people) as devoted to dharma, approach them and ask (your questions) as well. (13-147-14)

न तेषां भिद्यते वृत्तं यज्ञस्वाध्यायकर्मभिः। आचारः कारणं चैव धर्मश्चैव त्रयं पुनः ॥१३-१४७-१५॥

na teṣāṁ bhidyate vṛttaṁ yajñasvādhāyakarmabhiḥ | ācāraḥ kāraṇaṁ caiva dharmaś caiva trayaṁ punaḥ ॥13-147-15॥

[न (na) - not; तेषां (teṣām) - of them; भिद्यते (bhidyate) - is separated; वृत्तं (vṛttam) - conduct; यज्ञस्वाध्यायकर्मभिः (yajñasvādhāyakarmabhiḥ) - by sacrifices, study of the Veda, and actions; आचारः (ācāraḥ) - conduct; कारणं (kāraṇam) - cause; चैव (ca eva) - and indeed; धर्मः (dharmaḥ) - righteousness; चैव (ca eva) - and indeed; त्रयं (trayam) - these three; पुनः (punaḥ) - again;]

(Not of them is the conduct separated by sacrifices, Vedic study, and actions; conduct, cause, and righteousness—these three again.)

Their conduct is not distinguished through sacrifices, Vedic study, or actions; conduct, its cause, and righteousness—these three (are) again (the real basis). (13-147-15)

युधिष्ठिर उवाच॥

yudhiṣṭhira uvāca॥

[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun); उवाच (uvāca) - said; (he spoke);]

(Yudhishthira said;)

Yudhishthira said.

पुनरेवेह मे बुद्धिः संशये परिमुह्यते। अपारे मार्गमाणस्य परं तीरमपश्यतः ॥१३-१४७-१६॥

punareveha me buddhiḥ saṁśaye parimuhyate। apāre mārgamāṇasya paraṁ tīram apaśyataḥ ॥13-147-16॥

[पुनः एव (punaḥ eva) - again indeed; इह (iha) - here; मे (me) - my; बुद्धिः (buddhiḥ) - understanding; संशये (saṁśaye) - in doubt; परिमुह्यते (parimuhyate) - becomes utterly confused; अपारे (apāre) - in the boundless; मार्गमाणस्य (mārgamāṇasya) - of (one) seeking the path; परं (paraṁ) - the further; तीरम् (tīram) - shore; अपश्यतः (apaśyataḥ) - not seeing;]

(Again indeed here my understanding in doubt becomes utterly confused. In the boundless, of (one) seeking the path, the further shore not seeing.)

Once again here, my understanding, in doubt, is utterly confused; like one seeking a path in the boundless, who cannot see the further shore. (13-147-16)

वेदाः प्रत्यक्षमाचारः प्रमाणं तत्त्रयं यदि। पृथक्त्वं लभ्यते चैषां धर्मश्चैकस्त्रयं कथम् ॥१३-१४७-१७॥

vedāḥ pratyakṣam ācāraḥ pramāṇaṃ tattrayaṃ yadi । pṛthaktvaṃ labhyate caiṣāṃ dharmaś caikam trayaṃ katham ॥13-147-17॥

[वेदाः (vedāḥ) - the Vedas; प्रत्यक्षम् (pratyakṣam) - direct perception; आचारः (ācāraḥ) - tradition; प्रमाणम् (pramāṇam) - means of valid knowledge; तत्त्रयम् (tattrayam) - that triad; यदि (yadi) - if; पृथक्त्वम् (pṛthaktvam) - separateness; लभ्यते (labhyate) - is obtained; च (ca) - and; एषाम् (eṣām) - of these; धर्मः (dharmaḥ) - dharma; चैकम् (caikam) - and one; त्रयम् (trayam) - three; कथम् (katham) - how;]

(The Vedas, direct perception, tradition—the means of knowledge, that triad—if separateness is obtained of these, and dharma is one, how (is it) three?)

If the Vedas, direct perception, and tradition are the three means of valid knowledge, and if separateness among them is found while dharma is one, then how can that one dharma be three? (13-147-17)

भीष्म उवाच॥

bhīṣma uvāca॥

[भीष्म (bhīṣma) - Bhishma; (proper noun; name of a person); उवाच (uvāca) - said; (third person singular perfect);]

(Bhishma said;)

Bhishma said.

धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। यद्येवं मन्यसे राजंस्त्रिधा धर्मविचारणा ॥१३-१४७-१८॥

dharmasya hriyamāṇasya balavadbhir durātmabhiḥ। yady evaṃ manyase rājan tridha dharma-vicāraṇā ॥13-147-18॥

[धर्मस्य (dharmasya) - of dharma; ह्रियमाणस्य (hriyamāṇasya) - being taken away; बलवद्भिः (balavadbhiḥ) - by the powerful; दुरात्मभिः (durātmabhiḥ) - by the evil-minded; यदि (yadi) - if; एवं (evaṃ) - thus; मन्यसे (manyase) - you think; राजन् (rājan) - O king; त्रिधा (tridhā) - threefold; धर्मविचारणा (dharma-vicāraṇā) - investigation of dharma;]

(Of dharma being taken away by the powerful evil-minded, if thus you think, O king, threefold is the investigation of dharma.)

O king, if you think that dharma is being taken away by the powerful evil-minded, then the investigation of dharma is of three kinds. (13-147-18)

एक एवेति जानीहि त्रिधा तस्य प्रदर्शनम्। पृथक्त्वे चैव मे बुद्धिस्त्रयाणामपि वै तथा ॥१३-१४७-१९॥

eka eveti jānihi tridhā tasya pradarśanam। pṛthaktve caiva me buddhistrayāṇāmapi vai tathā॥13-147-19॥

[एक (eka) - one; एव (eva) - only; इति (iti) - thus; जानीहि (jānihi) - know; त्रिधा (tridhā) - threefold; तस्य (tasya) - of it; प्रदर्शनम् (pradarśanam) - demonstration; पृथक्त्वे (pṛthaktve) - in separation; च (ca) - and; एव (eva) - indeed; मे (me) - my; बुद्धि (buddhi) - understanding; त्रयाणाम् (trayāṇām) - of the three; अपि (api) - also; वै (vai) - indeed; तथा (tathā) - so;]

(One only thus know; threefold of it demonstration. In separation and indeed my understanding of the three also indeed so.)

Know this as one only; its demonstration is threefold. In separation too, my understanding of all three is just so. (13-147-19)

उक्तो मार्गस्त्रयाणां च तत्तथैव समाचर। जिज्ञासा तु न कर्तव्या धर्मस्य परितर्कणात् ॥१३-१४७-२०॥

ukto mārgastrayāṇāṃ ca tattathaiva samācara। jijñāsā tu na kartavyā dharmasya paritarkaṇāt ॥13-147-20॥

[उक्तः (uktaḥ) (uktaḥ) - declared; मार्गः (mārgaḥ) (mārgaḥ) - path; त्रयाणाम् (trayāṇām) (trayāṇām) - of the three; च (ca) (ca) - and; तत् (tat) (tat) - that; तथैव (tathaiva) (tathaiva) - just so; समाचर (samācara) (samācara) - perform; जिज्ञासा (jijñāsā) (jijñāsā) - inquiry; तु (tu) (tu) - but; न (na) (na) - not; कर्तव्या (kartavyā) (kartavyā) - to be done; धर्मस्य (dharmasya) (dharmasya) - of dharma; परितर्कणात् (paritarkaṇāt) (paritarkaṇāt) - from excessive reasoning;]

(The declared path of the three and that just so perform. Inquiry but not to be done of dharma from excessive reasoning.)

The prescribed path for the three (orders) has been stated; act accordingly. But inquiry into dharma should not be undertaken because of excessive reasoning. (13-147-20)

सदैव भरतश्रेष्ठ मा ते भूदत्र संशयः। अन्धो जड इवाशङ्को यद्ब्रवीमि तदाचर ॥१३-१४७-२१॥

sadaiva bharata-śreṣṭha mā te bhūd atra saṃśayaḥ। andho jaḍa iva āśaṅkaḥ yat bravīmi tat ācara ॥13-147-21॥

[सदैव (sadaiva) - always; भरतश्रेष्ठ (bharata-śreṣṭha) - O best of the Bharatas; मा (mā) - do not; ते (te) - for you; भूदत्र (bhūd atra) - let there be here; संशयः (saṃśayaḥ) - doubt; अन्धो (andhaḥ) - blind one; जड (jaḍa) - dull one; इव (iva) - like; आशङ्कः (āśaṅkaḥ) - doubter; यत् (yat) - what; ब्रवीमि (bravīmi) - I speak; तत् (tat) - that; आचर (ācara) - practice;]

(Always O best of Bharatas do not for you let there be here doubt. Blind dull like doubter what I speak that practice.)

O best of Bharatas, always let there be no doubt for you here. Like a blind and dull person without doubt, do whatever I say. (13-147-21)

अहिंसा सत्यमक्रोधो दानमेतच्चतुष्टयम्। अजातशत्रो सेवस्व धर्म एष सनातनः ॥१३-१४७-२२॥

ahiṁsā satyam-akrodho dānam-etac-catuṣṭayam। ajātaśatro sevasva dharma eṣa sanātanaḥ ॥13-147-22॥

[अहिंसा (ahiṁsā) - non-injury; सत्यं (satyam) - truth; अक्रोधः (akrodhaḥ) - absence of anger; दानम् (dānam) - charity; एतत् (etat) - this; चतुष्टयम् (catuṣṭayam) - group of four; अजातशत्रो (ajātaśatro) - O Ajātaśatru (one whose enemies are not born); सेवस्व (sevasva) - you should practice; धर्मः (dharmaḥ) - duty; एषः (eṣaḥ) - this; सनातनः (sanātanaḥ) - eternal;]

(Non-injury, truth, absence of anger, charity — this group of four, O Ajātaśatru, you should practice; this is the eternal duty.)

O Ajātaśatru, practice non-injury, truth, absence of anger, and charity — this set of four is the eternal duty. (13-147-22)

ब्राह्मणेषु च वृत्तिर्या पितृपैतामहोचिता। तामन्वेहि महाबाहो स्वर्गस्यैते हि देशिकाः ॥१३-१४७-२३॥

brāhmaṇeṣu ca vṛttiryā pitṛpaitāmahocitā। tāmanvehi mahābāho svargasyaite hi deśikāḥ॥13-147-23॥

[ब्राह्मणेषु (brāhmaṇeṣu) - in the brāhmaṇas; च (ca) - and; वृत्तिः (vṛttiḥ) - conduct; या (yā) - which; पितृपैतामहोचिता (pitṛpaitāmahocitā) - proper for fathers and grandfathers; ताम् (tām) - that; अन्वेहि (anvehi) - pursue; महाबाहो (mahābāho) - O mighty-armed one; स्वर्गस्य (svargasya) - of heaven; एते (ete) - these; हि (hi) - indeed; देशिकाः (deśikāḥ) - guides;]

(And among brāhmaṇas, conduct which is appropriate for fathers and grandfathers—that pursue, O mighty-armed one; of heaven, these indeed are the guides.)

O mighty-armed one, pursue among the brāhmaṇas that conduct which is proper for fathers and grandfathers; for these indeed are the guides to heaven. (13-147-23)

प्रमाणमप्रमाणं वै यः कुर्यादबुधो नरः। न स प्रमाणतामर्हो विवादजननो हि सः ॥१३-१४७-२४॥

pramāṇamapramāṇaṃ vai yaḥ kuryādabudho naraḥ। na sa pramāṇatāmarho vivādajanano hi saḥ ॥13-147-24॥

[प्रमाणम् (pramāṇam) - authority; evidence; अप्रमाणम् (apramāṇam) - false proof; not authority; वै (vai) - indeed; यः (yaḥ) - who; कुर्यात् (kuryāt) - would make; would render; अबुधः (abudhaḥ) - foolish; unwise; नरः (naraḥ) - man; न (na) - not; स (sa) - he; प्रमाणताम् (pramāṇatām) - status of authority; अर्हः (arhaḥ) - worthy; विवादजननः (vivādajananaḥ) - causing dispute; हि (hi) - indeed; सः (saḥ) - he;]

(Who indeed, an unwise man, would make authority into non-authority—not he is worthy of the status of authority, for he is indeed a cause of dispute.)

A foolish man who turns authority into non-authority is not worthy of being considered an authority, for he is truly a cause of quarrel. (13-147-24)

ब्राह्मणानेव सेवस्व सत्कृत्य बहुमन्य च। एतेष्वेव त्विमे लोकाः कृत्स्ना इति निबोध तान् ॥१३-१४७-२५॥

brāhmaṇān eva sevasva satkṛtya bahu-manya ca। eteṣv eva tv ime lokāḥ kṛtsnā iti nibodha tān॥13-147-25॥

[ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; (the) Brāhmaṇa(s); एव (eva) - only; indeed; सेवस्व (sevasva) - serve; (you) serve; सत्कृत्य (satkṛtya) - having honored; बहुमन्य (bahu-manya) - highly regarding; च (ca) - and; एतेषु (eteṣu) - in these; एव (eva) - alone; only; त्व (tv) - you; इमे (ime) - these; लोकाः (lokāḥ) - worlds; कृत्स्नाः (kṛtsnāḥ) - all; entire; इति (iti) - thus; निबोध (nibodha) - know; understand; तान् (tān) - them;]

(Brāhmaṇas only serve, having honored, highly regarding, and. In these alone you, these worlds, all, thus, know them.)

Serve only the Brāhmaṇas, showing them honor and great respect. Know that in these alone exist all these worlds. (13-147-25)