Mahābhārata · Adhyāya 12.165
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12.165.1
इत्युक्तवति भीष्मे तु तूष्णींभूते युधिष्ठिरः ।
पप्रच्छावसथं गत्वा भ्रातृन्विदुरपञ्चमान् ॥ १२.१६५.१ ॥
When Bhīṣma had spoken thus and fallen silent, Yudhiṣṭhira went to his dwelling and, with Vidura as the fifth, questioned his brothers.
12.165.2
धर्मे चार्थे च कामे च लोकवृत्तिः समाहिता ।
तेषां गरीयान्कतमो मध्यमः को लघुश्च कः ॥ १२.१६५.२ ॥
In dharma, artha and kāma the conduct of the world is contained. Which of these is the weightiest, which the middle, and which the least?
12.165.3
कस्मिंश्चात्मा नियन्तव्यस्त्रिवर्गविजयाय वै ।
संपृष्टा नैष्ठिकं वाक्यं यथाबद्वक्तुमर्हथ ॥ १२.१६५.३ ॥
And in what should the self be restrained for victory over the three aims? Having been asked, you should speak a decisive word, properly.
12.165.4
ततोऽर्थगतितत्त्वज्ञः प्रथमं प्रतिभानवान् ।
जगाद विदुरो वाक्यं धर्मशास्त्रमनुस्मरन् ॥ १२.१६५.४ ॥
Then Vidura, knower of the truth of the course of wealth, gifted with insight, recalling the treatise on dharma, first spoke these words.
12.165.5
बहुश्रुतं तपस्त्यागः श्रद्धा यज्ञक्रिया क्षमा ।
भावशुद्धिर्दया सत्यं संयमश्चात्मसंपदः ॥ १२.१६५.५ ॥
Much learning, austerity, renunciation, faith, the performance of sacrifice, forbearance, purity of intention, compassion, truthfulness and self-restraint—these are the riches of the self.
12.165.6
एतदेवाभिपद्यस्व मा ते भूच्चलितं मनः ।
एतन्मूलौ हि धर्मार्थावेतदेकपदं हितम् ॥ १२.१६५.६ ॥
Take refuge in just this; let your mind not waver. Dharma and artha are rooted in this; this alone is the one beneficial path.
12.165.7
धर्मेणैवर्षयस्तीर्णा धर्मे लोकाः प्रतिष्ठिताः ।
धर्मेण देवा दिवि च धर्मे चार्थः समाहितः ॥ १२.१६५.७ ॥
By dharma alone the sages crossed over; in dharma the worlds are established. By dharma the gods are in heaven, and in dharma wealth is firmly held.
12.165.8
धर्मो राजन्गुणः श्रेष्ठो मध्यमो ह्यर्थ उच्यते ।
कामो यवीयानिति च प्रवदन्ति मनीषिणः ॥ १२.१६५.८ ॥
O king, dharma is the highest quality; artha is called the middle one; and kāma, the wise declare, is the youngest.
12.165.9
तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना ।
तथा च सर्वभूतेषु वर्तितव्यं यतात्मना ॥ १२.१६५.९ ॥
Therefore, one who has restrained the self should make dharma supreme; and likewise, the self-restrained should conduct himself toward all beings.
12.165.10
समाप्तवचने तस्मिन्भीमकर्मा धनञ्जयः ।
ततोऽर्थगतितत्त्वज्ञो जगौ वाक्यं प्रचोदितः ॥ १२.१६५.१० ॥
When that speech was finished, Dhanañjaya, of terrible deeds, who knew the true course of artha, urged on, spoke these words.
12.165.11
कर्मभूमिरियं राजन्निह वार्ता प्रशस्यते ।
कृषिर्वाणिज्यगोरक्षं शिल्पानि विविधानि च ॥ १२.१६५.११ ॥
O king, this is the land of action; here livelihood is praised: agriculture, trade, cattle-keeping, and various crafts.
12.165.12
अर्थ इत्येव सर्वेषां कर्मणामव्यतिक्रमः ।
निवृत्तेऽर्थे न वर्तेते धर्मकामाविति श्रुतिः ॥ १२.१६५.१२ ॥
Artha alone is the basis of all actions; when wealth ceases, dharma and desire do not go on — so the tradition declares.
12.165.13
विषहेतार्थवान्धर्ममाराधयितुमुत्तमम् ।
कामं च चरितुं शक्तो दुष्प्रापमकृतात्मभिः ॥ १२.१६५.१३ ॥
The one who has wealth as the means of support is able to worship supreme dharma and to enjoy desire; for those who have not disciplined their selves it is hard to attain.
12.165.14
अर्थस्यावयवावेतौ धर्मकामाविति श्रुतिः ।
अर्थसिद्ध्या विनिर्वृत्तावृभावेतौ भविष्यतः ॥ १२.१६५.१४ ॥
The revelation says that dharma and desire are the two limbs of wealth; by the accomplishment of wealth both of these will be fulfilled.
12.165.15
तद्गतार्थं हि पुरुषं विशिष्टतरयोनयः ।
ब्रह्माणमिव भूतानि सततं पर्युपासते ॥ १२.१६५.१५ ॥
Men of the most distinguished birth constantly attend upon that man who has wealth as his aim, as all beings attend upon Brahmā.
12.165.16
जटाजिनधरा दान्ताः पङ्कदिग्धा जितेन्द्रियाः ।
मुण्डा निस्तन्तवश्चापि वसन्त्यर्थार्थिनः पृथक् ॥ १२.१६५.१६ ॥
Bearing matted hair and deerskins, self-controlled, smeared with mud, having conquered their senses, shaven-headed and free of the threads of bondage, those who seek wealth dwell apart, each on their own.
12.165.17
काषायवसनाश्चान्ये श्मश्रुला हि सुसंयताः ।
विद्वांसश्चैव शान्ताश्च मुक्ताः सर्वपरिग्रहैः ॥ १२.१६५.१७ ॥
Others clad in ochre robes, bearded and well restrained, learned, tranquil, and freed from all possessions.
12.165.18
अर्थार्थिनः सन्ति नित्यं परितष्यन्ति कर्मभिः ।
अर्थार्थिनः सन्ति केचिदपरे स्वर्गकाङ्क्षिणः।
कुलप्रत्यागमाश्चैके स्वंस्वं धर्ममनुष्ठिताः ॥ १२.१६५.१८ ॥
Seekers of wealth are always satisfied through their actions; some seek wealth, others desire heaven, and some return to their families, each practising his own dharma.
12.165.19
आस्तिका नास्तिकाश्चैव नियताः संयमे परे ।
अप्रज्ञानं तमोभूतं प्रज्ञानं तु प्रकाशिता ॥ १२.१६५.१९ ॥
Believers and unbelievers alike, the highest ones firm in self-restraint; ignorance becomes darkness, while knowledge shines forth.
12.165.20
भृत्यान्भोगैर्द्विषो दण्डैर्यो योजयति सोऽर्थवान् ।
एतन्मतिमतांश्रेष्ठ मतं मम यथातथम्।
अनयोस्तु विबोध त्वं वचनं शक्रकण्वयोः ॥ १२.१६५.२० ॥
He who engages his servants with enjoyments and his enemies with punishments, he is prosperous. Best of the wise, this is my opinion, just as it is; understand these two sayings of Śakra and Kaṇva.
12.165.21
तथा धर्मार्थकुशलौ माद्रीपुत्रावनन्तरम् ।
नकुलः सहदेवश्च वाक्यमूचतुरुत्तमम् ॥ १२.१६५.२१ ॥
Likewise the two sons of Mādrī, Nakula and Sahadeva, skilled in dharma and wealth, next spoke an excellent speech.
12.165.22
आसीनश्च शयानश्च विचरन्नपि वा स्थितः ।
अर्थयोगं दृढं कुर्याद्योगैरुच्चावचैरपि ॥ १२.१६५.२२ ॥
Whether sitting, lying down, moving about, or standing, one should firmly pursue wealth by means high and low.
12.165.23
अस्मिंस्तु वै विनिर्वृत्ते दुर्लभे परमप्रिये ।
इह कामानवाप्नोति प्रत्यक्षं नात्र संशयः ॥ १२.१६५.२३ ॥
When this, rare and most dear, is attained, one obtains one's desires right here; there is no doubt of it, it is plainly visible.
12.165.24
योऽर्थो धर्मेण संयुक्तो धर्मो यश्चार्थसंयुतः ।
मध्विवामृतसंसृष्टं तस्मादेतौ मताविह ॥ १२.१६५.२४ ॥
Wealth joined with dharma, and dharma joined with wealth, are like honey mixed with nectar; therefore both are held to be excellent here.
12.165.25
अनर्थस्य न कामोस्ति तथाऽर्थोऽधर्मिणः कुतः ।
तस्मादुद्विजले लोको धर्मार्थाभ्यां बहिष्कृतात् ॥ १२.१६५.२५ ॥
There is no desire for what is unprofitable, and how could the unrighteous man have wealth? Therefore the world, cast out from dharma and wealth, is agitated.
12.165.26
तस्माद्धर्मप्रधानेन साध्योऽर्थः संयतात्मना ।
विश्वस्तेषु हि भूतेषु कल्पते सर्वमेव हि ॥ १२.१६५.२६ ॥
Therefore wealth is to be won by one who puts dharma first and has restrained his self, for when beings are trusting, everything becomes possible.
12.165.27
धर्मं समाचरेत्पूर्वं ततोऽर्थं धर्मसंयुतम् ।
ततः कामं चरेत्पश्चात्सिद्धार्थस्य हि तत्फलम् ॥ १२.१६५.२७ ॥
One should first practise dharma, then wealth joined with dharma, and afterwards pursue desire; for this is the fruit for one whose aims are accomplished.
12.165.28
विरेमतुस्तु तद्वाक्यमुक्त्वा तावश्विनोः सुतौ ।
भीमसेनस्ततो वाक्यमिदं वक्तुं प्रचक्रमे ॥ १२.१६५.२८ ॥
When the two sons of the Aśvins had finished speaking those words, Bhīmasena then began to speak these words.
12.165.29
नाकामः कामयत्यर्थं नाकामो धर्ममिच्छति ।
नाकामः कामयानोऽस्ति तस्मात्कामो विशिष्यते ॥ १२.१६५.२९ ॥
The one without desire does not desire wealth, and the one without desire does not seek dharma; no one without desire is a desirer. Therefore desire is pre-eminent.
12.165.30
कामेन युक्ता ऋषयस्तपस्येव समाहिताः ।
पलाशाः शाकमूलाशा वायुभक्षाः सुसंयताः ॥ १२.१६५.३० ॥
Sages endowed with desire are, as it were, concentrated in austerity; eating leaves and the roots of greens, living on air, they are thoroughly restrained.
12.165.31
वेदोपवेदेष्वपरे युक्ताः स्वाध्यायपारगाः ।
श्राद्धे यज्ञक्रियायां च तथा दानप्रतिग्रहे ॥ १२.१६५.३१ ॥
Others were devoted to the Vedas and the Upavedas, masters of the study of their own recitation; in the śrāddha rites, in the performance of sacrifice, and likewise in giving and receiving gifts.
12.165.32
वणिजः कर्षका गोपाः कारवः शिल्पिनस्तथा ।
देशधर्मकृतश्चैव युक्ताः कामेन कर्मसु ॥ १२.१६५.३२ ॥
Merchants, cultivators, herdsmen, artisans and craftsmen, and those who keep the customs of their land, are engaged in their works through desire.
12.165.33
समुद्रं वा विशन्त्यन्ये नराः कामेन संयुताः ।
कामो हि विविधाकारः सर्वं कामेन संततम् ॥ १२.१६५.३३ ॥
Others, joined by desire, enter even the ocean. Desire has many forms, and all things are pervaded by desire.
12.165.34
नास्ति नासीन्न भविता भूतं काममृते परम् ।
एतत्सारं महाराज धर्मार्थावत्र संश्रितौ ॥ १२.१६५.३४ ॥
Nothing supreme exists, existed, or will exist apart from desire; no being does. This, great king, is the essence: dharma and artha rest upon it here.
12.165.35
नवनीतं यथा दध्नस्तथा कामोऽर्थधर्मतः ।
श्रेयस्तैलं न पिण्याको घृतं श्रेय उदश्वितः ॥ १२.१६५.३५ ॥
As butter is the finest of curds, so desire is the finest of dharma and artha. Oil is the best, not the oil-cake; ghee is the best from churned milk.
12.165.36
श्रेयः पुष्पफलं काष्ठात्कामो धर्मार्थयोर्वरः ।
पुष्पतो मध्विव परं कामात्संजायते सुखम्।
कामो धर्मार्थयोर्योनिः कामश्चाथ तदात्मकः ॥ १२.१६५.३६ ॥
Flower and fruit are better than wood; of dharma and artha, desire is the chief. As honey is supreme from the flower, so supreme happiness springs from desire. Desire is the source of dharma and artha, and desire too has their nature.
12.165.37
नाकामतो ब्राह्मणाः स्वन्नमर्था ।
न्नाकामतो ददति ब्राह्मणेभ्यः।
नाकामतो विविधा लोकचेष्टा ।
तस्मात्कामः प्राक् त्रिवर्गस्य दृष्टः ॥ १२.१६५.३७ ॥
Without desire, brahmins do not obtain food and wealth, nor do they give to brahmins. Without desire, the many activities of the world do not happen. Therefore desire is seen as first among the three aims.
12.165.38
सुचारुवेषाभिरलंकृताभि ।
र्मदोत्कटाभिः प्रियवादिनीभिः।
रमस्व योषिद्भिरुपेत्य कामं ।
कामो हि राजन्परमाभिरामः ॥ १२.१६५.३८ ॥
Go to the women adorned in beautiful garments, intoxicated and sweet-speaking, and enjoy yourself as you desire. O king, desire is indeed supremely delightful.
12.165.39
बुद्धिर्ममैषा परिखास्थितस्य ।
माभूद्विचारस्तव धर्मपुत्र।
स्वात्संहितं सद्भिरफल्गुसार ।
मसस्तवाक्यं परमानृशंसम् ॥ १२.१६५.३९ ॥
This is my counsel, for you who stand within the moat. O son of Dharma, let there be no doubt in your mind. Your word, composed by the good, full of true essence, most compassionate…
12.165.40
वर्मार्थकामाः सममेव सेव्या ।
यो ह्येकभक्तः स नरो जघन्यः।
द्वयोस्तु सक्तं प्रवदन्ति मध्यमं ।
स उत्तमो योऽभिरतस्त्रिवर्गे ॥ १२.१६५.४० ॥
Dharma, artha and kāma should all be pursued equally. The man devoted to only one is the lowest; one attached to two is called middling; but he who delights in all three aims is the best.
12.165.41
प्राज्ञः सुहृच्चन्दनसारलिप्तो ।
विचित्रमाल्याभरणैरुपेतः।
ततो वचः संग्रहविस्तरेण ।
प्रोक्त्वाऽथ वीरान्विरराम भीमः ॥ १२.१६५.४१ ॥
Bhīma, the wise friend, smeared with the essence of sandal and adorned with varied garlands and ornaments, having spoken these words in full and in summary, then fell silent before the heroes.
12.165.42
ततो मुहूर्तादथ धर्मराजो ।
वाक्यानि तेषामनुचिन्त्य सम्यक्।
उवाच वाचाऽवितथं स्मयन्वै ।
बहुश्रुतो धर्मभृतां वरिष्ठः ॥ १२.१६५.४२ ॥
After a moment, Dharmarāja, most learned and foremost among the upholders of dharma, having carefully reflected on their words, smiled and spoke truthfully.
12.165.43
वाक्यं निबोधध्वमनन्यभावाः ॥ १२.१६५.४३ ॥
Listen to my words with undivided attention.
12.165.44
यो वै न पापे निरतो न पुण्ये ।
नार्थे न धर्मे मनुजो न कामे।
विमुक्तदोषः समफल्गुसारो ।
विमुच्यते दुःखसुखात्स सिद्धः ॥ १२.१६५.४४ ॥
The man who is attached neither to sin nor to merit, neither to wealth nor to dharma nor to desire, who is free from faults and regards the trivial and the essential alike, is freed from pain and pleasure; he is a siddha.
12.165.45
भूतानि जातीमरणान्वितानि ।
जराविकारैश्च समन्वितानि।
भूयश्च तैस्तैरुपसेवितानि ।
मोक्षं प्रशंसन्ति न तं च विद्मः ॥ १२.१६५.४५ ॥
Beings, subject to birth and death and endowed with the afflictions of old age, serve these and those pursuits again and again and praise liberation; yet we do not know it.
12.165.46
स्नेहेन बद्धस्य न सन्ति तानि ।
चैवं स्वयंभूर्भगवानुवाच।
बोधाय निर्वाणपरा भवन्ति ।
तस्मान्न कुर्यात्प्रियमप्रियं च ॥ १२.१६५.४६ ॥
Those qualities do not exist for one bound by attachment. Thus said the self-existent blessed lord. Those intent on nirvāṇa for the sake of awakening become so; therefore one should not do what is pleasing or displeasing.
12.165.47
एतच्च मुख्यं न तु कामकारो ।
यथा नियुक्तोऽस्मि तथा करोमि।
भूतानि सर्वाणि विधिर्नियुङ्क्ते ।
विधिर्बलीयानिति वित्त सर्वे ॥ १२.१६५.४७ ॥
This is the chief thing, not the act of one's own will. As I am appointed, so I act. Fate appoints all beings. Know, all of you, that fate is mighty.
12.165.48
न कर्मणाऽप्नोत्यनवाप्यमर्थं ।
यद्भावि तद्वै भवतीति विद्मः।
त्रिवर्गहीनोऽपि हि विन्दतेऽर्थं ।
तस्माददो लोकहिताय गुह्यम् ॥ १२.१६५.४८ ॥
No one obtains by action wealth that is not to be obtained. What is destined to be, that comes to pass, we know. Even one lacking the three aims obtains wealth. Therefore this secret is told for the welfare of the world.
12.165.49
तदग्र्यबुद्धेर्वचनं मनोनुगं ।
समस्तमाज्ञाय तथाहि हेतुमत्।
तदा प्रणेदुश्च जहर्षिरे च ते ।
कुरुप्रवीराय च चक्रिरेऽञ्जलिम् ॥ १२.१६५.४९ ॥
Having fully understood that speech of the one of excellent intellect, agreeable to the mind and reasoned, they then praised it and rejoiced, and they made reverent salutations to the hero of the Kurus.
12.165.50
सुचारुवर्णाक्षरशब्दभूषितां ।
मनोनुगां निर्गतवाक्यकण्टकाम्।
निशम्य तां पार्थिवभाषितां गिरं ।
पार्थस्य सर्वे प्रणता बभूवुः ॥ १२.१६५.५० ॥
Having heard that speech of the king, adorned with fine sounds, letters and words, agreeable to the mind and free from thorny words, all bowed before Pārtha.
12.165.51
तथैव राजा प्रशशंस् वीर्यवान् ।
पुनश्च पप्रच्छ सरिद्वरासुतम्।
धर्मार्थकामेषु विनिश्चयज्ञं ।
ततः परं धर्ममहीनचेतसम् ॥ १२.१६५.५१ ॥
Likewise the mighty king praised him, and again asked the son of the best of rivers, who knew the determination of dharma, wealth and desire, of unwavering mind, further about dharma.