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महाभारतः       mahābhārataḥ - book-11, chapter-2

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वैशंपायन उवाच ।
ततोऽमृतसमैर्वाक्यैर्ह्लादयन्पुरुषर्षभम् ।
वैचित्रवीर्यं विदुरो यदुवाच निबोध तत् ॥१॥
1. vaiśaṁpāyana uvāca ,
tato'mṛtasamairvākyairhlādayanpuruṣarṣabham ,
vaicitravīryaṁ viduro yaduvāca nibodha tat.
1. vaiśaṃpāyana uvāca tataḥ amṛtasamaiḥ vākyaiḥ hlādayan
puruṣarṣabham vaicitravīryaṃ viduraḥ yat uvāca nibodha tat
1. vaiśaṃpāyana uvāca tataḥ viduraḥ amṛtasamaiḥ vākyaiḥ
puruṣarṣabham vaicitravīryaṃ hlādayan yat uvāca tat nibodha
1. Vaiśaṃpāyana said: "Now, listen to what Vidura spoke, delighting Dhṛtarāṣṭra, the foremost among men (puruṣa), with words like nectar."
विदुर उवाच ।
उत्तिष्ठ राजन्किं शेषे धारयात्मानमात्मना ।
स्थिरजङ्गममर्त्यानां सर्वेषामेष निर्णयः ॥२॥
2. vidura uvāca ,
uttiṣṭha rājankiṁ śeṣe dhārayātmānamātmanā ,
sthirajaṅgamamartyānāṁ sarveṣāmeṣa nirṇayaḥ.
2. vidura uvāca uttiṣṭha rājan kim śeṣe dhāraya ātmānam
ātmanā sthirajaṅgamamartyānām sarveṣām eṣaḥ nirṇayaḥ
2. vidura uvāca rājan uttiṣṭha kim śeṣe ātmanā ātmānam
dhāraya sthirajaṅgamamartyānām sarveṣām eṣaḥ nirṇayaḥ
2. Vidura said: "Arise, O King! Why do you sleep? Sustain your self (ātman) by your own self (ātman). This is the decree for all fixed, mobile, and mortal beings."
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥३॥
3. sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ ,
saṁyogā viprayogāntā maraṇāntaṁ hi jīvitam.
3. sarve kṣayāntāḥ nicayāḥ patanāntāḥ samucchrayāḥ
saṃyogāḥ viprayogāntāḥ maraṇāntam hi jīvitam
3. nicayāḥ sarve kṣayāntāḥ samucchrayāḥ patanāntāḥ
saṃyogāḥ viprayogāntāḥ jīvitam hi maraṇāntam
3. All accumulations end in destruction; all elevations end in a fall; all unions end in separation; and indeed, life ends in death.
यदा शूरं च भीरुं च यमः कर्षति भारत ।
तत्किं न योत्स्यन्ति हि ते क्षत्रियाः क्षत्रियर्षभ ॥४॥
4. yadā śūraṁ ca bhīruṁ ca yamaḥ karṣati bhārata ,
tatkiṁ na yotsyanti hi te kṣatriyāḥ kṣatriyarṣabha.
4. yadā śūram ca bhīrum ca yamaḥ karṣati bhārata tat
kim na yotsyanti hi te kṣatriyāḥ kṣatriyarṣabha
4. bhārata kṣatriyarṣabha yadā yamaḥ śūram ca bhīrum
ca karṣati tat kim te kṣatriyāḥ hi na yotsyanti
4. O Bhārata, when Yama seizes both the brave and the timid, why then, O foremost of kṣatriyas, should these warriors (kṣatriya) not indeed fight?
अयुध्यमानो म्रियते युध्यमानश्च जीवति ।
कालं प्राप्य महाराज न कश्चिदतिवर्तते ॥५॥
5. ayudhyamāno mriyate yudhyamānaśca jīvati ,
kālaṁ prāpya mahārāja na kaścidativartate.
5. ayudhyamānaḥ mriyate yudhyamānaḥ ca jīvati
kālam prāpya mahārāja na kaścit ativartate
5. mahārāja ayudhyamānaḥ mriyate ca yudhyamānaḥ
jīvati kālam prāpya kaścit na ativartate
5. One who does not fight perishes, while one who fights lives. O great king, when the appointed time is reached, no one can escape or overcome it.
न चाप्येतान्हतान्युद्धे राजञ्शोचितुमर्हसि ।
प्रमाणं यदि शास्त्राणि गतास्ते परमां गतिम् ॥६॥
6. na cāpyetānhatānyuddhe rājañśocitumarhasi ,
pramāṇaṁ yadi śāstrāṇi gatāste paramāṁ gatim.
6. na ca api etān hatān yuddhe rājan śocitum arhasi
pramāṇam yadi śāstrāṇi gatāḥ te paramām gatim
6. rājan ca api na arhasi etān hatān yuddhe śocitum
yadi śāstrāṇi pramāṇam te paramām gatim gatāḥ
6. And you should not grieve for these kinsmen slain in battle, O king. If the scriptures are indeed authoritative, they have attained the supreme destination.
सर्वे स्वाध्यायवन्तो हि सर्वे च चरितव्रताः ।
सर्वे चाभिमुखाः क्षीणास्तत्र का परिदेवना ॥७॥
7. sarve svādhyāyavanto hi sarve ca caritavratāḥ ,
sarve cābhimukhāḥ kṣīṇāstatra kā paridevanā.
7. sarve svādhyāyavantaḥ hi sarve ca caritavratāḥ
sarve ca abhimukhāḥ kṣīṇāḥ tatra kā paridevanā
7. hi sarve svādhyāyavantaḥ ca sarve caritavratāḥ
ca sarve abhimukhāḥ kṣīṇāḥ tatra kā paridevanā
7. Indeed, all of them were diligent in their personal study (svādhyāya), and all had observed their sacred vows. All of them faced the enemy and perished, so what cause for lamentation is there concerning them?
अदर्शनादापतिताः पुनश्चादर्शनं गताः ।
न ते तव न तेषां त्वं तत्र का परिदेवना ॥८॥
8. adarśanādāpatitāḥ punaścādarśanaṁ gatāḥ ,
na te tava na teṣāṁ tvaṁ tatra kā paridevanā.
8. adarśanāt āpatitāḥ punaḥ ca adarśanam gatāḥ
na te tava na teṣām tvam tatra kā paridevanā
8. adarśanāt āpatitāḥ punaḥ ca adarśanam gatāḥ
te tava na na tvam teṣām tatra kā paridevanā
8. They appeared from the unmanifested and returned again to the unmanifested. They do not belong to you, nor do you belong to them; so what cause for lamentation is there regarding that?
हतोऽपि लभते स्वर्गं हत्वा च लभते यशः ।
उभयं नो बहुगुणं नास्ति निष्फलता रणे ॥९॥
9. hato'pi labhate svargaṁ hatvā ca labhate yaśaḥ ,
ubhayaṁ no bahuguṇaṁ nāsti niṣphalatā raṇe.
9. hataḥ api labhate svargam hatvā ca labhate yaśaḥ
ubhayam naḥ bahuguṇam na asti niṣphalatā raṇe
9. raṇe hataḥ api svargam labhate ca hatvā yaśaḥ
labhate naḥ ubhayam bahuguṇam asti niṣphalatā na
9. Even if killed, one attains heaven; and by killing, one attains fame. For us, both outcomes are highly meritorious; there is no failure in battle.
तेषां कामदुघाँल्लोकानिन्द्रः संकल्पयिष्यति ।
इन्द्रस्यातिथयो ह्येते भवन्ति पुरुषर्षभ ॥१०॥
10. teṣāṁ kāmadughāँllokānindraḥ saṁkalpayiṣyati ,
indrasyātithayo hyete bhavanti puruṣarṣabha.
10. teṣām kāmadughān lokān indraḥ saṅkalpayiṣyati
indrasya atithayaḥ hi ete bhavanti puruṣarṣabha
10. puruṣarṣabha indraḥ teṣām kāmadughān lokān
saṅkalpayiṣyati hi ete indrasya atithayaḥ bhavanti
10. Indra will bestow upon them the worlds that fulfill all desires. Indeed, these men become the guests of Indra, O best among men (puruṣarṣabha).
न यज्ञैर्दक्षिणावद्भिर्न तपोभिर्न विद्यया ।
स्वर्गं यान्ति तथा मर्त्या यथा शूरा रणे हताः ॥११॥
11. na yajñairdakṣiṇāvadbhirna tapobhirna vidyayā ,
svargaṁ yānti tathā martyā yathā śūrā raṇe hatāḥ.
11. na yajñaiḥ dakṣiṇāvadbhiḥ na tapobhiḥ na vidyayā
svargam yānti tathā martyāḥ yathā śūrāḥ raṇe hatāḥ
11. martyāḥ dakṣiṇāvadbhiḥ yajñaiḥ na tapobhiḥ na
vidyayā na tathā svargam yānti yathā raṇe hatāḥ śūrāḥ
11. Mortals do not attain heaven by means of rituals (yajñaiḥ) accompanied by generous fees (dakṣiṇāvadbhiḥ), nor by ascetic practices (tapas), nor by knowledge, in the same way that heroes killed in battle do.
मातापितृसहस्राणि पुत्रदारशतानि च ।
संसारेष्वनुभूतानि कस्य ते कस्य वा वयम् ॥१२॥
12. mātāpitṛsahasrāṇi putradāraśatāni ca ,
saṁsāreṣvanubhūtāni kasya te kasya vā vayam.
12. mātāpitṛsahasrāṇi putradāraśatāni ca
saṃsāreṣu anubhūtāni kasya te kasya vā vayam
12. samsāreṣu mātāpitṛsahasrāṇi putradāraśatāni
ca anubhūtāni te kasya vā vayam kasya
12. Thousands of mothers and fathers, and hundreds of sons and wives, have been experienced in cycles of transmigration (saṃsāra). To whom do they belong, and to whom do we belong?
शोकस्थानसहस्राणि भयस्थानशतानि च ।
दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥१३॥
13. śokasthānasahasrāṇi bhayasthānaśatāni ca ,
divase divase mūḍhamāviśanti na paṇḍitam.
13. śokasthānasahasrāṇi bhayasthānaśatāni ca
divase divase mūḍham āviśanti na paṇḍitam
13. mūḍham śokasthānasahasrāṇi ca bhayasthānaśatāni
divase divase āviśanti na paṇḍitam
13. Thousands of causes for sorrow and hundreds of causes for fear afflict a foolish person day after day, but they do not affect a wise one.
न कालस्य प्रियः कश्चिन्न द्वेष्यः कुरुसत्तम ।
न मध्यस्थः क्वचित्कालः सर्वं कालः प्रकर्षति ॥१४॥
14. na kālasya priyaḥ kaścinna dveṣyaḥ kurusattama ,
na madhyasthaḥ kvacitkālaḥ sarvaṁ kālaḥ prakarṣati.
14. na kālasya priyaḥ kaścit na dveṣyaḥ kurusattama na
madhyasthaḥ kvacit kālaḥ sarvam kālaḥ prakarṣati
14. kurusattama kālasya kaścit na priyaḥ na dveṣyaḥ
kālaḥ kvacit na madhyasthaḥ kālaḥ sarvam prakarṣati
14. O best of the Kurus, no one is dear to Time, nor is anyone hateful to it. Time is never neutral; Time eventually draws everything away.
अनित्यं जीवितं रूपं यौवनं द्रव्यसंचयः ।
आरोग्यं प्रियसंवासो गृध्येदेषु न पण्डितः ॥१५॥
15. anityaṁ jīvitaṁ rūpaṁ yauvanaṁ dravyasaṁcayaḥ ,
ārogyaṁ priyasaṁvāso gṛdhyedeṣu na paṇḍitaḥ.
15. anityam jīvitam rūpam yauvanam dravyasaṃcayaḥ
ārogyam priyasaṃvāsaḥ gṛdhyet eṣu na paṇḍitaḥ
15. jīvitam rūpam yauvanam dravyasaṃcayaḥ ārogyam
priyasaṃvāsaḥ anityam paṇḍitaḥ eṣu na gṛdhyet
15. Life, beauty, youth, the accumulation of wealth, health, and living with loved ones are all impermanent. A wise person should not cling to these.
न जानपदिकं दुःखमेकः शोचितुमर्हसि ।
अप्यभावेन युज्येत तच्चास्य न निवर्तते ॥१६॥
16. na jānapadikaṁ duḥkhamekaḥ śocitumarhasi ,
apyabhāvena yujyeta taccāsya na nivartate.
16. na jānapadikam duḥkham ekaḥ śocitum arhasi
api abhāvena yujyeta tat ca asya na nivartate
16. ekaḥ jānapadikam duḥkham śocitum na arhasi
api abhāvena yujyeta tat ca asya na nivartate
16. You alone should not grieve over a general public misfortune. Even if one were to be joined with utter annihilation, that misfortune would still not cease for him.
अशोचन्प्रतिकुर्वीत यदि पश्येत्पराक्रमम् ।
भैषज्यमेतद्दुःखस्य यदेतन्नानुचिन्तयेत् ।
चिन्त्यमानं हि न व्येति भूयश्चापि विवर्धते ॥१७॥
17. aśocanpratikurvīta yadi paśyetparākramam ,
bhaiṣajyametadduḥkhasya yadetannānucintayet ,
cintyamānaṁ hi na vyeti bhūyaścāpi vivardhate.
17. aśocan pratikurvīta yadi paśyet
parākramam bhaiṣajyam etat duḥkhasya
yat etat na anucintayet cintyamānam
hi na vyeti bhūyaḥ ca api vivardhate
17. yadi parākramam paśyet aśocan
pratikurvīta etat duḥkhasya bhaiṣajyam
yat etat na anucintayet hi cintyamānam
na vyeti ca api bhūyaḥ vivardhate
17. If one perceives an opportunity for valor or action, one should counteract (the situation) without grieving. The remedy for sorrow is not to dwell on it. For when it is dwelled upon, it certainly does not pass away; instead, it increases even further.
अनिष्टसंप्रयोगाच्च विप्रयोगात्प्रियस्य च ।
मनुष्या मानसैर्दुःखैर्युज्यन्ते येऽल्पबुद्धयः ॥१८॥
18. aniṣṭasaṁprayogācca viprayogātpriyasya ca ,
manuṣyā mānasairduḥkhairyujyante ye'lpabuddhayaḥ.
18. aniṣṭasaṃprayogāt ca viprayogāt priyasya ca manuṣyāḥ
mānasaiḥ duḥkhaiḥ yujyante ye alpabuddhayaḥ
18. ye alpabuddhayaḥ manuṣyāḥ aniṣṭasaṃprayogāt ca
priyasya viprayogāt ca mānasaiḥ duḥkhaiḥ yujyante
18. Humans of limited understanding are afflicted by mental sorrows both from contact with what is undesirable and from separation from what is dear.
नार्थो न धर्मो न सुखं यदेतदनुशोचसि ।
न च नापैति कार्यार्थात्त्रिवर्गाच्चैव भ्रश्यते ॥१९॥
19. nārtho na dharmo na sukhaṁ yadetadanuśocasi ,
na ca nāpaiti kāryārthāttrivargāccaiva bhraśyate.
19. na arthaḥ na dharmaḥ na sukham yat etat anucocasi na
ca na apaiti kāryārthāt trivargāt ca eva bhraśyate
19. yat etat anucocasi na arthaḥ na dharmaḥ na sukham na
ca na apaiti kāryārthāt trivargāt ca eva bhraśyate
19. There is no material gain (artha), no righteous conduct (dharma), and no happiness (sukha) in this matter over which you grieve. Moreover, not only does it not cease to exist by your grieving, but one also deviates from practical goals and indeed from the three aims of human life (trivarga).
अन्यामन्यां धनावस्थां प्राप्य वैशेषिकीं नराः ।
असंतुष्टाः प्रमुह्यन्ति संतोषं यान्ति पण्डिताः ॥२०॥
20. anyāmanyāṁ dhanāvasthāṁ prāpya vaiśeṣikīṁ narāḥ ,
asaṁtuṣṭāḥ pramuhyanti saṁtoṣaṁ yānti paṇḍitāḥ.
20. anyām anyām dhanāvasthām prāpya vaiśeṣikīm narāḥ
asantuṣṭāḥ pramuhyanti saṃtoṣam yānti paṇḍitāḥ
20. narāḥ anyām anyām vaiśeṣikīm dhanāvasthām prāpya
asantuṣṭāḥ pramuhyanti paṇḍitāḥ saṃtoṣam yānti
20. Ordinary people, having achieved various successive stages of wealth, and being discontented, become greatly deluded; whereas the wise attain (true) contentment.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः ।
एतज्ज्ञानस्य सामर्थ्यं न बालैः समतामियात् ॥२१॥
21. prajñayā mānasaṁ duḥkhaṁ hanyācchārīramauṣadhaiḥ ,
etajjñānasya sāmarthyaṁ na bālaiḥ samatāmiyāt.
21. prajñayā mānasaṃ duḥkham hanyāt śārīrikam auṣadhaiḥ
etat jñānasya sāmarthyam na bālaiḥ samatām iyāt
21. prajñayā mānasaṃ duḥkham hanyāt auṣadhaiḥ śārīrikam
etat jñānasya sāmarthyam bālaiḥ samatām na iyāt
21. One should eliminate mental suffering with wisdom and physical suffering with medicines. This is the power of true knowledge (jñāna); one should not be equated with the ignorant.
शयानं चानुशयति तिष्ठन्तं चानुतिष्ठति ।
अनुधावति धावन्तं कर्म पूर्वकृतं नरम् ॥२२॥
22. śayānaṁ cānuśayati tiṣṭhantaṁ cānutiṣṭhati ,
anudhāvati dhāvantaṁ karma pūrvakṛtaṁ naram.
22. śayānaṃ ca anuśayati tiṣṭhantaṃ ca anutiṣṭhati
anudhāvati dhāvantaṃ karma pūrvakṛtam naram
22. pūrvakṛtam karma naram śayānaṃ ca anuśayati
tiṣṭhantaṃ ca anutiṣṭhati dhāvantaṃ anudhāvati
22. Past actions (karma) follow a person who is lying down, follow a person who is standing, and run after a person who is running.
यस्यां यस्यामवस्थायां यत्करोति शुभाशुभम् ।
तस्यां तस्यामवस्थायां तत्तत्फलमुपाश्नुते ॥२३॥
23. yasyāṁ yasyāmavasthāyāṁ yatkaroti śubhāśubham ,
tasyāṁ tasyāmavasthāyāṁ tattatphalamupāśnute.
23. yasyām yasyām avasthāyām yat karoti śubhāśubham
tasyām tasyām avasthāyām tat tat phalam upāśnute
23. yasyām yasyām avasthāyām yat śubhāśubham karoti
tasyām tasyām avasthāyām tat tat phalam upāśnute
23. In whatever state a person performs good or bad deeds, in that very state they experience the corresponding result.