Dharma, Wealth and Desire; Kamanda's Counsel to Arishta

Verse 1 (12.123.1)

तात धर्मार्थकामानां श्रोतुमिच्छामि निश्चयम् । लोकयात्रा हि कार्त्स्न्येन त्रिष्वेतेषु प्रतिष्ठिता ॥

tāta dharmārthakāmānāṃ śrotumicchāmi niścayam | lokayātrā hi kārtsnyena triṣveteṣu pratiṣṭhitā

Father, I wish to hear the settled truth about dharma, wealth and desire, for the whole conduct of the world rests on these three.

Verse 2 (12.123.2)

धर्मार्थकामाः किंमूलाः प्रभवः प्रलयश्च कः । अन्योन्यं चानुषज्जन्ते वर्तन्ते च पृथक्पृथक् ॥

dharmārthakāmāḥ kiṃmūlāḥ prabhavaḥ pralayaśca kaḥ | anyonyaṃ cānuṣajjante vartante ca pṛthakpṛthak

What is the root of dharma, wealth and desire? What is their origin, and what their dissolution? How do they cling to one another, and how do they also go on separately?

Verse 3 (12.123.3)

य एते स्युः सुमनसो लोकसंस्थार्थनिश्चये । कामप्रभवसंस्थासु सज्जन्ते च त्रयस्तदा ॥

ya ete syuḥ sumanaso lokasaṃsthārthaniścaye | kāmaprabhavasaṃsthāsu sajjante ca trayastadā

When these three are well disposed toward settling the ends that hold the world together, then all three arise together in the conditions that spring from desire.

Note on the text: Wikisource य एते स्युः सुमनसो … कामप्रभवसंस्थासु against CE yadā te syuḥ sumanaso … kālaprabhavasaṃsthāsu is a recension variant, kept.

Verse 4 (12.123.4)

धर्ममूलोऽर्थ इत्युक्तः कामोऽर्थफलमुच्यते । संकल्पमूलास्ते सर्वे संकल्पो विषयात्मकः ॥

dharmamūlo'rtha ityuktaḥ kāmo'rthaphalamucyate | saṃkalpamūlāste sarve saṃkalpo viṣayātmakaḥ

Wealth is said to have dharma as its root, and desire is called the fruit of wealth. All of them have intention as their root, and intention consists of the objects of the senses.

Note on the text: Wikisource धर्ममूलोऽर्थ इत्युक्तः against CE dharmamūlas tu deho 'rthaḥ is a recension variant, kept.

Verse 5 (12.123.5)

विषयाश्चैव कार्त्स्न्येन सर्व आहारसिद्धये । मूलमेतन्त्रिवर्गस्य निवृत्तिर्मोक्ष उच्यते ॥

viṣayāścaiva kārtsnyena sarva āhārasiddhaye | mūlametantrivargasya nivṛttirmokṣa ucyate

And all the objects of the senses exist, in their entirety, for the sake of obtaining food. This is the root of the three aims; turning away from them is called liberation.

Verse 6 (12.123.6)

धर्मः शरीरसंगुप्तिर्धर्मार्थश्चार्थ इष्यते । कामो रतिफलश्चात्र सर्वे रतिफलाः स्मृताः ॥

dharmaḥ śarīrasaṃguptirdharmārthaścārtha iṣyate | kāmo ratiphalaścātra sarve ratiphalāḥ smṛtāḥ

Dharma is the guarding of the body; wealth is held to be for the sake of dharma; and desire has pleasure for its fruit. In this matter all things are held to have pleasure as their fruit.

Note on the text: Wikisource सर्वे रतिफलाः स्मृताः against CE sarve caite rajasvalāḥ is a recension variant, kept.

Verse 7 (12.123.7)

सन्निकृष्टांश्चरेदेतान्न चैतान्मनसा त्यजेत् । विमुक्तस्तपसा सर्वान्धर्मादीन्कामनैष्ठिकान् ॥

sannikṛṣṭāṃścaredetānna caitānmanasā tyajet | vimuktastapasā sarvāndharmādīnkāmanaiṣṭhikān

One should practise these as things near at hand and not give them up even in thought; yet, freed by austerity, one should be released from all of them, dharma and the rest, which end in desire.

Note on the text: Wikisource तपसा against CE tamasā is a recension variant, kept.

Verse 8 (12.123.8)

श्रेष्ठबुद्धिस्त्रिवर्गस्य उदयं प्राप्नुयात्क्षणात् । कर्मणा बुद्धिपूर्वेण भवत्यर्थो न वा पुनः ॥

śreṣṭhabuddhistrivargasya udayaṃ prāpnuyātkṣaṇāt | karmaṇā buddhipūrveṇa bhavatyartho na vā punaḥ

One of the highest understanding may reach the rise of the three aims in a moment. By deliberate action wealth may come, or it may not.

Note on the text: Wikisource prints the second line in brackets (a bracket mark opened here and closed in verse 9, line 2); the marks are removed (Corrected [कर्मणा … पुनः।।] → कर्मणा … पुनः; stray bracket and double-danda marks). Line 1 is a variant of CE 12.123.8a (śreṣṭhabuddhis trivargasya yad ayaṃ prāpnuyāt kṣaṇāt); line 2 is the star line 12.123.8b*0284_01 (karmaṇā buddhipūrveṇa bhavaty artho na vā punaḥ), not in the constituted text.

Verse 9 (12.123.9)

अर्थार्थमन्यद्भवति विपरीतमथापरम् । अनर्थार्थमवाप्यार्थमन्यत्राद्योपकारकम् । बुद्ध्या बुद्ध इहार्थेन तदह्ना तु निकृष्टया ॥

arthārthamanyadbhavati viparītamathāparam | anarthārthamavāpyārthamanyatrādyopakārakam | buddhyā buddha ihārthena tadahnā tu nikṛṣṭayā

Wealth may come by something other than what is done for wealth's sake, and the opposite also happens in another case; wealth, once gained, may bring ruin, while elsewhere something else helps the first. A man awakened by understanding grasps the matter here; not so, in a day, with a lowly mind.

Note on the text: Wikisource's closing bracket mark ( ।] ) after line 2 is removed (Corrected अन्यत्राद्योपकारकम्।] → अन्यत्राद्योपकारकम्; stray bracket from the span opened in verse 8). Lines 1–2 are the star lines 12.123.8b*0285_01–02 (arthārtham anyad bhavati viparītam athāparam / anarthārtham avāpyārtham anyatrādyopakārakam), not in the constituted text; line 3 corresponds to CE 12.123.8c (buddhyā budhyed ihārthe na tad ahnā tu nikṛṣṭayā). The sense follows the commentary on this verse.

Verse 10 (12.123.10)

अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम् । संप्रमोहमलः कामो भूयस्तद्गुणवर्धितः ॥

apadhyānamalo dharmo malo'rthasya nigūhanam | saṃpramohamalaḥ kāmo bhūyastadguṇavardhitaḥ

The stain of dharma is a hidden motive; the stain of wealth is hoarding; the stain of desire is delusion, which grows ever greater through their qualities.

Verse 11 (12.123.11)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । अरिष्टस्य च संवादं कामन्दस्य च भारत ॥

atrāpyudāharantīmamitihāsaṃ purātanam | ariṣṭasya ca saṃvādaṃ kāmandasya ca bhārata

On this point they cite an ancient tale, the dialogue of Arishta and Kamanda, O Bharata.

Note on the text: The automatic alignment pointed to 12.127.2 (a different passage); the matching verse is CE 12.123.10. Line 1 is the same as 10a; line 2 (अरिष्टस्य च संवादं कामन्दस्य च भारत) is a recension variant of 10c (kāmandasya ca saṃvādam aṅgāriṣṭhasya cobhayoḥ).

Verse 12 (12.123.12)

कामन्दमृषिमासीनमभिवाद्य नराधिपः । आङ्गोरिष्ठोऽथ पप्रच्छ कृत्वा समयमव्ययम् ॥

kāmandamṛṣimāsīnamabhivādya narādhipaḥ | āṅgoriṣṭho'tha papraccha kṛtvā samayamavyayam

Having greeted the seated sage Kamanda, King Arishta of Angoristha, after making an unfailing compact with him, asked him.

Note on the text: Wikisource समयमव्ययम् against CE samayaparyayam is a recension variant, kept.

Verse 13 (12.123.13)

यः पापं कुरुते राजा काममोहबलात्कृतः । प्रत्यासन्नस्य तस्यर्षे किं स्यात्पापप्रणाशनम् ॥

yaḥ pāpaṃ kurute rājā kāmamohabalātkṛtaḥ | pratyāsannasya tasyarṣe kiṃ syātpāpapraṇāśanam

O sage, when a king has committed sin under the force of desire and delusion, what will wipe out that sin for him, now that he has drawn near to repentance?

Note on the text: Speaker supplied: King Arishta's direct question to Kamanda, with no printed heading; it fills the whole verse (the input carried Bhishma).

Verse 14 (12.123.14)

अधर्मं धर्म इति च यो मोहादाचरेन्नरः । तं चापि प्रथितं लोके कथं राजा निवर्तयेत् ॥

adharmaṃ dharma iti ca yo mohādācarennaraḥ | taṃ cāpi prathitaṃ loke kathaṃ rājā nivartayet

And a man who, through delusion, practises wrong as though it were right, and is widely known in the world: how may a king turn him back?

Note on the text: Speaker supplied: King Arishta's direct question, with no printed heading; it fills the whole verse (the input carried Bhishma). The alignment found no match; the verse is CE 12.123.13 (adharmo dharma iti ha yo 'jñānād ācared iha / taṃ cāpi prathitaṃ loke kathaṃ rājā nivartayet), with recension variants in line 1.

Verse 15 (12.123.15)

यो धर्मार्थौ परित्यज्य काममेवानुवर्तते । स धर्मार्थपरित्यागात्प्रज्ञानाशमिहार्च्छति ॥

yo dharmārthau parityajya kāmamevānuvartate | sa dharmārthaparityāgātprajñānāśamihārcchati

He who gives up dharma and wealth and follows only desire loses his wisdom here, because he has abandoned dharma and wealth.

Verse 16 (12.123.16)

प्रज्ञानाशात्मको मोहस्तथा धर्मार्थनाशकः । तस्मान्नास्तिकता चैव दुराचारश्च जायते ॥

prajñānāśātmako mohastathā dharmārthanāśakaḥ | tasmānnāstikatā caiva durācāraśca jāyate

Delusion is the destruction of wisdom, and it also destroys dharma and wealth. From it arise disbelief and evil conduct.

Verse 17 (12.123.17)

दुराचारान्यदा राजा प्रदुष्टान्न नियच्छति । तस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव ॥

durācārānyadā rājā praduṣṭānna niyacchati | tasmādudvijate lokaḥ sarpādveśmagatādiva

When a king does not restrain the wicked who have turned vicious, the world shrinks from him as from a snake in the house.

Verse 18 (12.123.18)

तं प्रजा नानुरज्यन्ते न विप्रा न च साधवः । ततः संक्षयमाप्नोति तथा वध्यत्वमेव च ॥

taṃ prajā nānurajyante na viprā na ca sādhavaḥ | tataḥ saṃkṣayamāpnoti tathā vadhyatvameva ca

His subjects do not love him, nor do the brahmins, nor the good; then he comes to ruin, and to being fit for slaying.

Note on the text: The alignment found no match; the verse is CE 12.123.17 (taṃ prajā nānuvartante brāhmaṇā na ca sādhavaḥ / tataḥ saṃkṣayam āpnoti tathā vadhyatvam eti ca), with recension variants (नानुरज्यन्ते, एव च).

Verse 19 (12.123.19)

अपध्वस्तस्त्ववमतो दुःखं जीवति जीवितम् । जीवते यदपध्वस्तः शुद्धं मरणमेव तत् ॥

apadhvastastvavamato duḥkhaṃ jīvati jīvitam | jīvate yadapadhvastaḥ śuddhaṃ maraṇameva tat

One who is cast down and despised lives a life of misery; and the life of one who goes on living cast down is nothing but death, pure and simple.

Verse 20 (12.123.20)

अत्रैतदाहुराचार्याः पापस्य परिवर्तनम् । सेवितव्या त्रयी विद्या सत्कारो ब्राह्मणेषु च ॥

atraitadāhurācāryāḥ pāpasya parivartanam | sevitavyā trayī vidyā satkāro brāhmaṇeṣu ca

On this the teachers have spoken of the way of turning away sin: one should follow the threefold learning and show honour to brahmins.

Verse 21 (12.123.21)

महामना भवेद्धर्मे विवहेच्च महाकुले । ब्राह्मणांश्चापि सेवेत क्षमायुक्तान्मनस्विनः ॥

mahāmanā bhaveddharme vivahecca mahākule | brāhmaṇāṃścāpi seveta kṣamāyuktānmanasvinaḥ

He should be great-minded in dharma, marry into a great family, and wait upon brahmins who are forbearing and wise.

Verse 22 (12.123.22)

जपेदुदकशीलः स्यात्सुमुखो न च नास्तिकः । धर्मान्वितान्संप्रविशेद्बहिः प्लुत्यैव दुष्कृतम् ॥

japedudakaśīlaḥ syātsumukho na ca nāstikaḥ | dharmānvitānsaṃpraviśedbahiḥ plutyaiva duṣkṛtam

He should mutter prayers, be given to water (ablutions), be pleasant of face and no unbeliever; and he should enter the company of the righteous only after bathing, as it were, outside, to wash away his wrongdoing.

Note on the text: Wikisource सुमुखो न च नास्तिकः … बहिः प्लुत्यैव दुष्कृतम् against CE sumukho nānyad āsthitaḥ … bahiḥ kṛtvaiva duṣkṛtīn is a recension variant, kept.

Verse 23 (12.123.23)

प्रसादयेन्मधुरया वाचा वाऽप्यथ कर्मणा । इत्यस्तीति वदेन्नित्यं परेषां कीर्तयन्गुणान् ॥

prasādayenmadhurayā vācā vā'pyatha karmaṇā | ityastīti vadennityaṃ pareṣāṃ kīrtayanguṇān

He should win them over with sweet speech and with service as well, and, saying 'It is so,' he should always proclaim the good qualities of others.

Note on the text: Wikisource इत्यस्तीति against CE ity asmīti (the page's footnote cites the further variant तवास्मीति) is a recension variant, kept.

Verse 24 (12.123.24)

अपापो ह्येवमाचारः क्षिप्रं बहुमतो भवेत् । पापान्यपि हि कृच्छ्राणि शमयेन्नात्र संशयः ॥

apāpo hyevamācāraḥ kṣipraṃ bahumato bhavet | pāpānyapi hi kṛcchrāṇi śamayennātra saṃśayaḥ

A man of blameless conduct like this is soon held in high regard, and he will surely soothe even grave sins; of that there is no doubt.

Verse 25 (12.123.25)

गुरवो हि परं धर्मं यं ब्रूयुस्तं तथा कुरु । गुरूणां हि प्रसादाद्वै श्रेयः परमवाप्स्यसि ॥

guravo hi paraṃ dharmaṃ yaṃ brūyustaṃ tathā kuru | gurūṇāṃ hi prasādādvai śreyaḥ paramavāpsyasi

Whatever the elders declare to be the highest dharma, do that. By the favour of the elders you will gain the highest good.