Mahabharata — Volume VII (Dutt edition) — Chapter 167

MBh 7 167.1

वैशम्पायन उवाच इत्युक्तवति भीष्मे तु तूष्णीभूत युधिष्ठिरः। पप्रच्छावसथं गत्वा भ्रातृन् विदुरपञ्चमान्॥ धर्मे चार्थे च कामे च लोकवृत्तिः समाहिता। तेषां गरीयान् कतमो मध्यमः को लघुश्च कः॥

vaiśampāyana uvāca ityuktavati bhīṣme tu tūṣṇībhūta yudhiṣṭhiraḥ| papracchāvasathaṃ gatvā bhrātṛn vidurapañcamān|| dharme cārthe ca kāme ca lokavṛttiḥ samāhitā| teṣāṃ garīyān katamo madhyamaḥ ko laghuśca kaḥ||

Vaishampayana said When after having said this, Bhishma became silent, Yudhishthira (and the others) returned home. Addressing his brothers with Vidura forming the fifth, the king said,-'The course of the world depends upon Virtue, Profit and Desire. Amongst these three, which is the foremost, which the second, and which the last, in importance.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.2

कस्मिंश्चात्मा निधातव्यस्त्रिवर्गविजयाय वै। संहष्टा नैष्ठिकं वाक्यं यथावद् वक्तुमर्हथ॥

kasmiṃścātmā nidhātavyastrivargavijayāya vai| saṃhaṣṭā naiṣṭhikaṃ vākyaṃ yathāvad vaktumarhatha||

For suppressing the three vices, viz., lust, anger and covetousness), upon which of the first three (viz., Virtue, Profit and Desire) should the mind be fixed? You should all cheerfully answer this question in true words.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.3

ततोऽर्थगतितत्त्वज्ञः प्रथमं प्रतिमानवान्। जगाद विदुरो वाक्यं धर्मशास्त्रमनुस्मरन्॥

tato'rthagatitattvajñaḥ prathamaṃ pratimānavān| jagāda viduro vākyaṃ dharmaśāstramanusmaran||

Thus addressed by the Kuru chief, Vidura, who was conversant with the science of Profit, with the course of the world and with the real nature of thing, and endued with great intellect, spoke first these words, remembering the contents of the scriptures.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.4

विदुर उवाच बाहुश्रुत्यं तपस्त्यागः श्रद्धा यज्ञक्रिया क्षमा। भावशुद्धिर्दया सत्यं संयमश्चात्मसम्पदः॥

vidura uvāca bāhuśrutyaṃ tapastyāgaḥ śraddhā yajñakriyā kṣamā| bhāvaśuddhirdayā satyaṃ saṃyamaścātmasampadaḥ||

Vidura said Study of the various scriptures, asceticism, gift, faith, celebration of sacrifices, forgiveness, sincerity of purpose, mercy, truth, self-control,-these form the possessions of Virtue.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.5

एतदेवाभिपद्यस्व मा तेऽभूच्चलितं मनः। एतन्मूलौ हि धर्मार्थावेतदेकपदं हि मे॥

etadevābhipadyasva mā te'bhūccalitaṃ manaḥ| etanmūlau hi dharmārthāvetadekapadaṃ hi me||

Do you adopt Virtue. Let not your heart go away from it. Both virtue and worldly profit originate from these. I think that all these may be signified by one term.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.6

धर्मेणैवर्षयस्तीर्णा धर्मे लोकाः प्रतिष्ठिताः। धर्मेण देवा ववृधुर्धर्मे चार्थः समाहितः॥

dharmeṇaivarṣayastīrṇā dharme lokāḥ pratiṣṭhitāḥ| dharmeṇa devā vavṛdhurdharme cārthaḥ samāhitaḥ||

It is by virtue that the Rishis have crossed the world. All the worlds depend upon virtue. It is by virtue that the gods acquired their superior position. Upon Virtue, Profit or Wealth depends.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.7

धर्मो राजन् गुणः श्रेष्ठो मध्यमो ह्यर्थ उच्यते। कामो यवीयानिति च प्रवदन्ति मनीषिणः॥

dharmo rājan guṇaḥ śreṣṭho madhyamo hyartha ucyate| kāmo yavīyāniti ca pravadanti manīṣiṇaḥ||

Virtue, O king, is foremost of all. Profit is said to be middling. Desire it is said by the wise, is the lowest of the three.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.8

तस्माद् धर्मप्रधानेन भवितव्य यतात्मना। तथा च सर्वभूतेषु वर्तितव्यं यथात्मनि॥

tasmād dharmapradhānena bhavitavya yatātmanā| tathā ca sarvabhūteṣu vartitavyaṃ yathātmani||

Therefore, one should live with controlled soul, paying his best attention to Virtue. One should also treat all creatures as he should do himself.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.9

वैशम्पायन उवाच समाप्तवचने तस्मिन्नर्थशास्त्रविशारदः। पार्थो धर्मार्थतत्त्वज्ञो जगौ वाक्यं प्रचोदितः॥

vaiśampāyana uvāca samāptavacane tasminnarthaśāstraviśāradaḥ| pārtho dharmārthatattvajño jagau vākyaṃ pracoditaḥ||

After Vidura had finished his say, Pritha's son Arjuna, well-skilled in the science of Profit, and conversant also with the truths of both Virtue and Profit, urged urged on (by Yudhishthira's question), said.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.10

अर्जुन उवाच कर्मभूमिरियं राजनिह वार्ता प्रशस्यते। कृषिर्वाणिज्यगोरक्षं शिल्पानि विविधानि च॥ अर्थ इत्येव सर्वेषां कर्मणामव्यतिक्रमः। न ह्यतेऽर्थेन वर्तेत धर्मकामाविति श्रुतिः॥

arjuna uvāca karmabhūmiriyaṃ rājaniha vārtā praśasyate| kṛṣirvāṇijyagorakṣaṃ śilpāni vividhāni ca|| artha ityeva sarveṣāṃ karmaṇāmavyatikramaḥ| na hyate'rthena varteta dharmakāmāviti śrutiḥ||

Arjuna said This world O king, is the field of work. Action, therefore, is spoken highly of here. Agriculture, trade, tending of cattle, and various kinds of arts, form what is called profit. Profit, again, is the end of all such acts. Without profit or wealth, both virtue and desire cannot be acquired. This is the injunction of the Shruti.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.11

विषयैरर्थवान् धर्ममाराधयितुमुत्तमम्। कामं च चरितुं शक्तो दुष्प्रापमकृतात्मभिः॥

viṣayairarthavān dharmamārādhayitumuttamam| kāmaṃ ca carituṃ śakto duṣprāpamakṛtātmabhiḥ||

Even persons of impure souls, if possessed of various sorts of wealth, can perform the highest acts of virtue and gratify desires that cannot be easily satisfied.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.12

अर्थस्यावयवावेतौ धर्मकामाविति श्रुतिः। अर्थसिद्ध्या विनिर्वृत्तावुभावेतौ भविष्यतः॥

arthasyāvayavāvetau dharmakāmāviti śrutiḥ| arthasiddhyā vinirvṛttāvubhāvetau bhaviṣyataḥ||

Virtue and Desire are the limbs of Wealth as the Shruti says. With the acquisition of Wealth, both Virtue and the objects of desire may be acquired.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.13

तद्गतार्थं हि पुरुषं विशिष्टतरयोनयः। ब्रह्माणमिव भूतानि सततं पर्युपासते॥

tadgatārthaṃ hi puruṣaṃ viśiṣṭatarayonayaḥ| brahmāṇamiva bhūtāni satataṃ paryupāsate||

Like all creatures adoring Brahman, even persons of superior birth adore man possessed of Wealth.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.14

जटाजिनधरा दान्ताः पङ्कदिग्धा जितेन्द्रियाः। मुण्डा निस्तन्तवश्चापि वसन्त्यार्थिनः पृथक्॥

jaṭājinadharā dāntāḥ paṅkadigdhā jitendriyāḥ| muṇḍā nistantavaścāpi vasantyārthinaḥ pṛthak||

Even they who are clad in deerskins and bear matted locks on their heads, who are selfcontrolled, who smear their bodies with mire, who have their senses under complete control, even they who have bald heads and that are devoted Brahmacharins, and ad who live separated from one another, cherish a desire for Wealth.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.15

काषायवसनाश्चान्ये श्मश्रुला हीनिषेविणः। विद्वांसश्चैव शान्ताश्च मुक्ताः सर्वपरिग्रहैः॥ अार्थिनः सन्ति केचिदपरे स्वर्गकाङ्क्षिणः। कुलप्रत्यागमाश्चैके स्वं स्वं धर्ममनुष्ठिताः॥

kāṣāyavasanāścānye śmaśrulā hīniṣeviṇaḥ| vidvāṃsaścaiva śāntāśca muktāḥ sarvaparigrahaiḥ|| aārthinaḥ santi kecidapare svargakāṅkṣiṇaḥ| kulapratyāgamāścaike svaṃ svaṃ dharmamanuṣṭhitāḥ||

Other clad in yellow robes, bearing long beards endued with modesty, and learning, contented, and freed from all attachments seek Wealth. Others, following the conduct of their ancestors, and observing their respective duties, and others desirous of heaven, do the same.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.16

आस्तिका नास्तिकाश्चैव नियताः संयमे परे। अप्रज्ञानं तमोभूतं प्रज्ञानं तु प्रकाशिता॥

āstikā nāstikāścaiva niyatāḥ saṃyame pare| aprajñānaṃ tamobhūtaṃ prajñānaṃ tu prakāśitā||

Believers and unbelievers, and those who practise the highest Yoga all speak of the excellence of Wealth.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.17

भृत्यान् भोगैर्द्विषो दण्डैर्यो योजयति सोऽर्थवान्। एतन्मतिमतां श्रेष्ठ मतं मम यथातथम्। अनयोस्तु निबोध त्वं वचनं वाक्यकण्ठयोः॥

bhṛtyān bhogairdviṣo daṇḍairyo yojayati so'rthavān| etanmatimatāṃ śreṣṭha mataṃ mama yathātatham| anayostu nibodha tvaṃ vacanaṃ vākyakaṇṭhayoḥ||

He, indeed, is said to be truly possessed of Wealth who pleases his dependants with objects of enjoyment, and punishes his enemies. This, O foremost of intelligent men, is my opinion. Hear now Nakula and Sahadeva, who are about to speak.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.18

वैशम्पायन उवाच ततो धर्मार्थकुशलौ माद्रीपुत्रावनन्तरम्। नकुलः सहदेवश्च वाक्यं जगदतुः परम्॥

vaiśampāyana uvāca tato dharmārthakuśalau mādrīputrāvanantaram| nakulaḥ sahadevaśca vākyaṃ jagadatuḥ param||

After Arjuna had ceased, the two sons of Madri, viz., Nakula and Sahadeva, said these words of high import.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.19

नकुलसहदेवावूचतुः आसीनश्च शयानश्च विचरन्नपि वा स्थितः। अर्थयोगं दृढं कुर्याद् योगैरुच्चावचैरपि॥

nakulasahadevāvūcatuḥ āsīnaśca śayānaśca vicarannapi vā sthitaḥ| arthayogaṃ dṛḍhaṃ kuryād yogairuccāvacairapi||

Sitting or lying, walking or standing, one should try to acquire Wealth even by the most difficult means.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.20

अस्मिंस्तु वै विनिर्वृत्ते दुर्लभे परमप्रिये। इह कामानवाप्नोति प्रत्यक्षं नात्र संशयः॥

asmiṃstu vai vinirvṛtte durlabhe paramapriye| iha kāmānavāpnoti pratyakṣaṃ nātra saṃśayaḥ||

If Wealth, which is difficult of acquisition and highly agreeable, be acquired, the person who has acquired it, forsooth, is seen to earn all the objects of Desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.21

योऽर्थो धर्मेण संयुक्तो धर्मो यश्चार्थसंयुतः। तद्धि त्वामृतसंवादं तस्मादेतौ मताविह॥

yo'rtho dharmeṇa saṃyukto dharmo yaścārthasaṃyutaḥ| taddhi tvāmṛtasaṃvādaṃ tasmādetau matāviha||

That Wealth which is connected with Virtue, as also that Virtue which is connected with Wealth, is certainly like ambrosia. For this reason we hold these opinions.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.22

अनर्थस्य न कामोऽस्ति तथार्थोऽधर्मिणः कुतः। तस्मादुद्विजते लोको धर्मार्थाद् यो बहिष्कृतः॥

anarthasya na kāmo'sti tathārtho'dharmiṇaḥ kutaḥ| tasmādudvijate loko dharmārthād yo bahiṣkṛtaḥ||

A person without wealth cannot satisfy any desire; likewise, there can be no Wealth in one who is destitute of virtue. He, therefore, who has no virtue, or wealth, is feared by the world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.23

तस्माद् धर्मप्रधानेन साध्योऽर्थः संयतात्मना। विश्वस्तेषु हि भूतेषु कल्पते सर्वमेव हि॥

tasmād dharmapradhānena sādhyo'rthaḥ saṃyatātmanā| viśvasteṣu hi bhūteṣu kalpate sarvameva hi||

One should, therefore, try to acquire Wealth with a devoted mind, without neglecting the requirements of Virtue. They who have faith in this injunction succeed in gaining whatever they desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.24

धर्मं समाचरेत् पूर्वं ततोऽर्थं धर्मसंयुतम्। ततः कामं चरेत् पश्चात् सिद्धार्थः स हि तत्परम्॥

dharmaṃ samācaret pūrvaṃ tato'rthaṃ dharmasaṃyutam| tataḥ kāmaṃ caret paścāt siddhārthaḥ sa hi tatparam||

One should first practise Virtue; next amass Wealth without sacrificing virtue; and then seek the gratification of Desire; for this should be the last act of one who has successfully acquired Wealth.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.25

वैशम्पायन उवाच विरेमतुस्तु तद् वाक्यमुक्त्वा तावश्विनोः सुतौ। भीमसेनस्तदा वाक्यमिदं वक्तुं प्रचक्रमे॥

vaiśampāyana uvāca virematustu tad vākyamuktvā tāvaśvinoḥ sutau| bhīmasenastadā vākyamidaṃ vaktuṃ pracakrame||

Vaishampayana continued After having said these words, the twin son of the Ashvins remained silent. Then Bhimasena began to say.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.26

भीमसेन उवाच नाकामः कामयत्यर्थं नाकामो धर्ममिच्छति। नाकामः कामयानोऽस्ति तस्मात् कामो विशिष्यते॥

bhīmasena uvāca nākāmaḥ kāmayatyarthaṃ nākāmo dharmamicchati| nākāmaḥ kāmayāno'sti tasmāt kāmo viśiṣyate||

Bhimasena said One without Desire never seeks Wealth. One without Desire never seeks Virtue. One who is destitute of Desire has no wish. Desire, therefore, is the foremost of all the three.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.27

कामेन युक्ता ऋषयस्तपस्येव समाहिताः। पलाशफलमूलादा वायुभक्षाः सुसंयताः॥

kāmena yuktā ṛṣayastapasyeva samāhitāḥ| palāśaphalamūlādā vāyubhakṣāḥ susaṃyatāḥ||

It is under the influence of Desire that the very Rishis practise penances, living upon fruits, or living upon roots or air only.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.28

वेदोपवेदेष्वपरे युक्ताः स्वाध्यायपारगाः। श्राद्धयज्ञक्रियायां च तथा दानप्रतिग्रहे॥

vedopavedeṣvapare yuktāḥ svādhyāyapāragāḥ| śrāddhayajñakriyāyāṃ ca tathā dānapratigrahe||

Others endued with Vedic learning always read the Vedas and their auxiliaries or perform rites of faith and sacrificial acts, or make gifts or accept them.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.29

वणिजः कर्षका गोपाः कारवः शिल्पिनस्तथा। देवकर्मकृतश्चैव युक्ताः कामेन कर्मसु॥

vaṇijaḥ karṣakā gopāḥ kāravaḥ śilpinastathā| devakarmakṛtaścaiva yuktāḥ kāmena karmasu||

Traders, agriculturists, cattle-keepers, artists and artisans, and those who are engaged in rites of propitiation, all act from Desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.30

समुद्रं वा विशन्त्यन्ये नराः कामेन संयुताः। कामो हि विविधाकारः सर्वं कामेन संततम्॥

samudraṃ vā viśantyanye narāḥ kāmena saṃyutāḥ| kāmo hi vividhākāraḥ sarvaṃ kāmena saṃtatam||

There are some who go into the depths of the ocean, actuated by Desire. Desire, indeed, assumes various forms. Everything is permeated by the principle of Desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.31

नास्ति नासीन्नाभविष्यद् भूतं कामात्मकात् परम्। एतत् सारं महाराज धर्मार्थावत्र संस्थितौ॥

nāsti nāsīnnābhaviṣyad bhūtaṃ kāmātmakāt param| etat sāraṃ mahārāja dharmārthāvatra saṃsthitau||

A man who has no Desire never is, was, or will be, seen in this world. This, O king, is the truth. Both Virtue and Wealth depend upon Desire.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.32

नवनीतं यथा दध्नस्तथा कामोऽर्थधर्मतः। श्रेयस्तैलं हि पिण्याकाद् घृतं श्रेय उदश्वितः।

navanītaṃ yathā dadhnastathā kāmo'rthadharmataḥ| śreyastailaṃ hi piṇyākād ghṛtaṃ śreya udaśvitaḥ|

As butter is the essence of curds, so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Clarified butter is better than sour milk.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.33

श्रेयः पुष्पफलं काष्ठात् कामो धर्मार्थयोर्वरः॥ पुष्पतो मध्विव रसः काम आभ्यां तथा स्मृतः। कामो धर्मार्थयोर्योनिः कामश्चाथ तदात्मकः॥

śreyaḥ puṣpaphalaṃ kāṣṭhāt kāmo dharmārthayorvaraḥ|| puṣpato madhviva rasaḥ kāma ābhyāṃ tathā smṛtaḥ| kāmo dharmārthayoryoniḥ kāmaścātha tadātmakaḥ||

Flowers and fruits are better than wood. Likewise, Desire is better than Virtue and Profit. As honey is extracted from flowers, so is desire from these two. Desire is the father of Virtue and profit. Desire is the soul of these two.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.34

नाकामतो नाकामतो ददति ब्राह्मणेभ्यः। नाकामतो विविधा लोकचेष्टा तस्मात्कामः प्राक् त्रिवर्गस्य दृष्टः॥

nākāmato nākāmato dadati brāhmaṇebhyaḥ| nākāmato vividhā lokaceṣṭā tasmātkāmaḥ prāk trivargasya dṛṣṭaḥ||

Without Desire the Brahmanas would never give either sweets or riches to Brahmanas. Without Desire the various kinds of action which are seen in the world would never have been seen. For these reasons, Desire is the foremost of the three objects.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.35

र्मदोत्कटाभिः प्रियदर्शनाभिः। रमस्व योषाभिरुपेत्य कामं कामो हि राजन्परमो भवेन्नः॥

rmadotkaṭābhiḥ priyadarśanābhiḥ| ramasva yoṣābhirupetya kāmaṃ kāmo hi rājanparamo bhavennaḥ||

Approaching beautiful women clad in excellent robes, decorated with ornaments and up with sweet wines, do you sport with them. Desire, O king, is the foremost of the three with us.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.36

बुद्धिर्ममैषा परिखास्थितस्य माभृद्विचारस्तव धर्मपुत्र। स्यात् संहितं सद्भिरफल्गुसारं ममेति वाक्यं परमानृशंसम्॥

buddhirmamaiṣā parikhāsthitasya mābhṛdvicārastava dharmaputra| syāt saṃhitaṃ sadbhiraphalgusāraṃ mameti vākyaṃ paramānṛśaṃsam||

Thinking upon the question to its very roots, I have arrived at this conclusion. Do not hesitate to accept this conclusion, O son of Dharma! These words of mine are not shallow. Fair as they are, they will be acceptable to all good men.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.37

धर्मार्थकामाः सममेव सेव्या यो होकभक्तः स नरो जघन्यः। तयोस्तु दाक्ष्यं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे॥

dharmārthakāmāḥ samameva sevyā yo hokabhaktaḥ sa naro jaghanyaḥ| tayostu dākṣyaṃ pravadanti madhyaṃ sa uttamo yo'bhiratastrivarge||

Virtue, Profit, and Desire should all be equally pursued. That man who follows only one of them is certainly not a superior person. He is middling who follows only two of them. He, on the other hand, is the best who follows all the three.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.38

प्राज्ञः सुहृच्चन्दनसारलिप्तो विचित्रमाल्याभरणैरुपेतः। ततो वचः संग्रहविस्तरेण प्रोक्त्वाथ वीरान् विरराम भीमः॥

prājñaḥ suhṛccandanasāralipto vicitramālyābharaṇairupetaḥ| tato vacaḥ saṃgrahavistareṇa proktvātha vīrān virarāma bhīmaḥ||

Having said these words both briefly and fully, to those heroes, Bhima endued with wisdom, surrounded by friends smeared with sandal-paste, and decorated with beautiful garlands and ornaments, remained silent.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.39

ततो मुहूर्तादथ धर्मराजो वाक्यानि तेषामनुचिन्त्य सम्यक्। उवाचवाचावितथं स्मयन् वै लब्धश्रुतां धर्मभृतां वरिष्ठः॥

tato muhūrtādatha dharmarājo vākyāni teṣāmanucintya samyak| uvācavācāvitathaṃ smayan vai labdhaśrutāṃ dharmabhṛtāṃ variṣṭhaḥ||

Then the just king Yudhishthira, that foremost of virtuous men, endued with great of you learning, thinking only for some time upon the words spoken by all of them, and thinking all those speeches to be false philosophy himself spoken as follows:

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.40

युधिष्ठिर उवाच निःसंशयं निश्चितधर्मशास्त्राः सर्वे भवन्तो विदितप्रमाणाः। विज्ञातुकामस्य ममेह वाक्यमुक्तं यद्वै नैष्ठिकं तच्छ्रुतं मे।

yudhiṣṭhira uvāca niḥsaṃśayaṃ niścitadharmaśāstrāḥ sarve bhavanto viditapramāṇāḥ| vijñātukāmasya mameha vākyamuktaṃ yadvai naiṣṭhikaṃ tacchrutaṃ me|

Yudhishthira said Forsooth, all have settled conclusions regarding the scriptures, and all of you know well the authorities. I have heard these words.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.41

इदं त्ववश्यं गदतो ममापि वाक्य निबोधध्वमनन्यभावाः॥ यो वै न पापे निरतो न पुण्ये नार्थे न धर्मे मनुजो न कामे। विमुक्तदोषः समलोष्टकाञ्चनो विमुच्यते दुःखसुखार्थसिद्धेः॥

idaṃ tvavaśyaṃ gadato mamāpi vākya nibodhadhvamananyabhāvāḥ|| yo vai na pāpe nirato na puṇye nārthe na dharme manujo na kāme| vimuktadoṣaḥ samaloṣṭakāñcano vimucyate duḥkhasukhārthasiddheḥ||

Listen now, with rapt attention, to what I say to you. He who is not employed in virtue or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all shortcomings, who regards gold and a clod of Earth with equal eyes, becomes freed from pleasure and pain and the necessity of accomplishing his purposes.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.42

भूतानि जातिस्मरणात्मकानि जराविकारैश्च समन्वितानि। भूयश्च तैस्तैः प्रतिबोधितानि। मोक्ष प्रशंसन्ति न तं च विद्मः॥

bhūtāni jātismaraṇātmakāni jarāvikāraiśca samanvitāni| bhūyaśca taistaiḥ pratibodhitāni| mokṣa praśaṃsanti na taṃ ca vidmaḥ||

All creatures are subject to birth and death. All are liable to decay and change. Risen to their senses by the various benefits and evils of life, all of them speak highly of liberation. We do not know, however, what liberation is.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.43

स्नेहेन युक्तस्य न चास्ति मुक्तिरिति स्वयम्भूर्भगवानुवाच। बुधाश्च निर्वाणपरा भवन्ति तस्मान्न कुर्यात् प्रियमप्रियं च॥

snehena yuktasya na cāsti muktiriti svayambhūrbhagavānuvāca| budhāśca nirvāṇaparā bhavanti tasmānna kuryāt priyamapriyaṃ ca||

The Self-sprung and divine Brahman has said that there is no liberation for him who is fettered with ties of attachment and love. The learned, however, seek Extinction. Therefore, one should never regard anything as either pleasant or unpleasant.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.44

एतत् प्रधानं च न कामकारो यथा नियुक्तोऽस्मि तथा करोमि। भूतानि सर्वाणि विधिनियुङ्क्ते विधिर्वलीयानिति वित्त सर्वे॥

etat pradhānaṃ ca na kāmakāro yathā niyukto'smi tathā karomi| bhūtāni sarvāṇi vidhiniyuṅkte vidhirvalīyāniti vitta sarve||

This view seems to be the best. Not one in this world can act as he likes. I act precisely as I am made to do. The great Creator makes all creatures move as He wills. The Creator is Supreme. Know this, all of you.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.45

न कर्मणाऽऽप्नोत्यनवाष्यमर्थे यद्भावि तद्वै भवतीति वित्त। त्रिवर्गहीनोऽपि हि विन्दतेऽर्थं तस्मादहो लोकहिताय गुह्यम्॥

na karmaṇā''pnotyanavāṣyamarthe yadbhāvi tadvai bhavatīti vitta| trivargahīno'pi hi vindate'rthaṃ tasmādaho lokahitāya guhyam||

No one can, by his deed, acquire what is unobtainable. That which is to be, occurs. Know this. And since one who has withdrawn himself from the three-fold objects may acquire liberation, it seems, therefore, that liberation yields the highest good,

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.46

वैशम्पायन उवाच ततस्तदग्रयं वचनं मनोमुगं समस्तमाज्ञाय ततो हि हेतुमत्। तदा प्रणेदुश्च जहर्षिरे च ते कुरुप्रवीराय च चक्रिरेऽञ्जलिम्॥

vaiśampāyana uvāca tatastadagrayaṃ vacanaṃ manomugaṃ samastamājñāya tato hi hetumat| tadā praṇeduśca jaharṣire ca te kurupravīrāya ca cakrire'ñjalim||

Having heard all these most significant reasonable and pleasant words, Bhima and others were filled with joy and joining their hands, bowed to that prince of Kuru's race.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.47

सुचारुवर्णाक्षरचारुभूषितां मनोनुगां निधुतवाक्यकण्टकाम्। निशम्य तां पार्थिव पार्थभाषितां गिरं नरेन्द्राः प्रशशंसुरेव ते॥

sucāruvarṇākṣaracārubhūṣitāṃ manonugāṃ nidhutavākyakaṇṭakām| niśamya tāṃ pārthiva pārthabhāṣitāṃ giraṃ narendrāḥ praśaśaṃsureva te||

O king, having heard those sweet words of the king, acceptable to the heart, and divested of dissonant sounds and words, indeed, those foremost of men began to speak highly of Yudhishthira.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 7 167.48

स्तदा प्रतीतान् प्रशशंस वीर्यवान्। पुनश्च पप्रच्छ सरिद्वरासुतं ततः परं धर्ममहीनचेतसम्॥

stadā pratītān praśaśaṃsa vīryavān| punaśca papraccha saridvarāsutaṃ tataḥ paraṃ dharmamahīnacetasam||

The great and highly energetic son of Dharma, in return, praised his auditors; and more the king addressed Bhishma, possessed of a high soul, for enquiring about duties. once

— tr. M.N. Dutt (1891–96) (public domain)