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महाभारतः       mahābhārataḥ - book-11, chapter-3

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धृतराष्ट्र उवाच ।
सुभाषितैर्महाप्राज्ञ शोकोऽयं विगतो मम ।
भुय एव तु वाक्यानि श्रोतुमिच्छामि तत्त्वतः ॥१॥
1. dhṛtarāṣṭra uvāca ,
subhāṣitairmahāprājña śoko'yaṁ vigato mama ,
bhuya eva tu vākyāni śrotumicchāmi tattvataḥ.
1. dhṛtarāṣṭraḥ uvāca subhāṣitaiḥ mahāprājña śokaḥ ayam
vigataḥ mama bhūyaḥ eva tu vākyāni śrotum icchāmi tattvataḥ
1. dhṛtarāṣṭraḥ uvāca mahāprājña subhāṣitaiḥ ayaṃ mama śokaḥ
vigataḥ tu bhūyaḥ eva tattvataḥ vākyāni śrotum icchāmi
1. Dhritarashtra said: "O greatly wise one, this sorrow of mine has been removed by your excellent sayings. But I indeed wish to hear more words, relating to the true essence (tattva) of things."
अनिष्टानां च संसर्गादिष्टानां च विवर्जनात् ।
कथं हि मानसैर्दुःखैः प्रमुच्यन्तेऽत्र पण्डिताः ॥२॥
2. aniṣṭānāṁ ca saṁsargādiṣṭānāṁ ca vivarjanāt ,
kathaṁ hi mānasairduḥkhaiḥ pramucyante'tra paṇḍitāḥ.
2. aniṣṭānām ca saṃsargāt iṣṭānām ca vivarjanāt katham
hi mānasaiḥ duḥkhaiḥ pramucyante atra paṇḍitāḥ
2. atra paṇḍitāḥ aniṣṭānām saṃsargāt ca iṣṭānām
vivarjanāt ca mānasaiḥ duḥkhaiḥ katham hi pramucyante
2. How indeed, are the wise truly liberated (mokṣa) from mental sufferings here, considering they arise from association with undesirable things and avoidance of desirable ones?
विदुर उवाच ।
यतो यतो मनो दुःखात्सुखाद्वापि प्रमुच्यते ।
ततस्ततः शमं लब्ध्वा सुगतिं विन्दते बुधः ॥३॥
3. vidura uvāca ,
yato yato mano duḥkhātsukhādvāpi pramucyate ,
tatastataḥ śamaṁ labdhvā sugatiṁ vindate budhaḥ.
3. viduraḥ uvāca yataḥ yataḥ manaḥ duḥkhāt sukhāt vā api
pramucyate tataḥ tataḥ śamam labdhvā sugatim vindate budhaḥ
3. viduraḥ uvāca yataḥ yataḥ manaḥ duḥkhāt sukhāt vā api
pramucyate tataḥ tataḥ śamam labdhvā budhaḥ sugatim vindate
3. Vidura said: "From whatever sorrow or even happiness the mind is freed, by that very liberation, having attained peace, the wise person finds a good destination."
अशाश्वतमिदं सर्वं चिन्त्यमानं नरर्षभ ।
कदलीसंनिभो लोकः सारो ह्यस्य न विद्यते ॥४॥
4. aśāśvatamidaṁ sarvaṁ cintyamānaṁ nararṣabha ,
kadalīsaṁnibho lokaḥ sāro hyasya na vidyate.
4. aśāśvatam idam sarvam cintyamānam nararṣabha
kadalīsaṃnibhaḥ lokaḥ sāraḥ hi asya na vidyate
4. nararṣabha cintyamānam idam sarvam aśāśvatam
lokaḥ kadalīsaṃnibhaḥ hi asya sāraḥ na vidyate
4. O best among men, when contemplated, this entire world (loka) is impermanent. The world (loka) is like a plantain tree; indeed, it possesses no essence.
गृहाण्येव हि मर्त्यानामाहुर्देहानि पण्डिताः ।
कालेन विनियुज्यन्ते सत्त्वमेकं तु शोभनम् ॥५॥
5. gṛhāṇyeva hi martyānāmāhurdehāni paṇḍitāḥ ,
kālena viniyujyante sattvamekaṁ tu śobhanam.
5. gṛhāṇi eva hi martyānām āhuḥ dehāni paṇḍitāḥ
kālena viniyujyante sattvam ekam tu śobhanam
5. paṇḍitāḥ martyānām dehan eva hi gṛhāṇi āhuḥ
kālena viniyujyante tu ekam sattvam śobhanam
5. Indeed, the wise (paṇḍitāḥ) declare that the bodies of mortals are like houses; they are destroyed by time. However, only the inner being (sattva) is truly beautiful.
यथा जीर्णमजीर्णं वा वस्त्रं त्यक्त्वा तु वै नरः ।
अन्यद्रोचयते वस्त्रमेवं देहाः शरीरिणाम् ॥६॥
6. yathā jīrṇamajīrṇaṁ vā vastraṁ tyaktvā tu vai naraḥ ,
anyadrocayate vastramevaṁ dehāḥ śarīriṇām.
6. yathā jīrṇam ajīrṇam vā vastram tyaktvā tu vai
naraḥ anyat rocayate vastram evam dehāḥ śarīriṇām
6. yathā naraḥ jīrṇam vā ajīrṇam vastram tyaktvā tu
vai anyat vastram rocayate evam śarīriṇām dehāḥ
6. Just as a person, having discarded a worn-out or even an unworn garment, desires another piece of clothing, so too are bodies for those who are embodied.
वैचित्रवीर्य वासं हि दुःखं वा यदि वा सुखम् ।
प्राप्नुवन्तीह भूतानि स्वकृतेनैव कर्मणा ॥७॥
7. vaicitravīrya vāsaṁ hi duḥkhaṁ vā yadi vā sukham ,
prāpnuvantīha bhūtāni svakṛtenaiva karmaṇā.
7. vaicitravīrya vāsam hi duḥkham vā yadi vā sukham
prāpnuvanti iha bhūtāni svakṛtena eva karmaṇā
7. vaicitravīrya! hi iha bhūtāni duḥkham vā yadi vā
sukham vāsam svakṛtena eva karmaṇā prāpnuvanti
7. O son of Vichitravirya, indeed, creatures in this world experience either suffering or happiness, entirely due to their own actions (karma).
कर्मणा प्राप्यते स्वर्गं सुखं दुःखं च भारत ।
ततो वहति तं भारमवशः स्ववशोऽपि वा ॥८॥
8. karmaṇā prāpyate svargaṁ sukhaṁ duḥkhaṁ ca bhārata ,
tato vahati taṁ bhāramavaśaḥ svavaśo'pi vā.
8. karmaṇā prāpyate svargam sukham duḥkham ca bhārata
tataḥ vahati tam bhāram avaśaḥ svavaśaḥ api vā
8. bhārata! karmaṇā svargam sukham ca duḥkham prāpyate.
tataḥ avaśaḥ vā api svavaśaḥ tam bhāram vahati.
8. O descendant of Bharata, heaven, happiness, and sorrow are obtained through (karma) action. Therefore, one carries that burden, whether helpless or even self-controlled.
यथा च मृन्मयं भाण्डं चक्रारूढं विपद्यते ।
किंचित्प्रक्रियमाणं वा कृतमात्रमथापि वा ॥९॥
9. yathā ca mṛnmayaṁ bhāṇḍaṁ cakrārūḍhaṁ vipadyate ,
kiṁcitprakriyamāṇaṁ vā kṛtamātramathāpi vā.
9. yathā ca mṛnmayam bhāṇḍam cakrārūḍham vipadyate
kiñcit prakriyamāṇam vā kṛtamātram atha api vā
9. ca yathā mṛnmayam bhāṇḍam cakrārūḍham vipadyate,
kiñcit prakriyamāṇam vā kṛtamātram atha api vā
9. And just as an earthen pot, placed on the potter's wheel, perishes—whether it is still in the process of being made or has just been completed—
छिन्नं वाप्यवरोप्यन्तमवतीर्णमथापि वा ।
आर्द्रं वाप्यथ वा शुष्कं पच्यमानमथापि वा ॥१०॥
10. chinnaṁ vāpyavaropyantamavatīrṇamathāpi vā ,
ārdraṁ vāpyatha vā śuṣkaṁ pacyamānamathāpi vā.
10. chinnam vā api avaropyantam avatīrṇam atha api vā |
ārdram vā api atha vā śuṣkam pacyamānam atha api vā
10. chinnam vā api avaropyantam vā api avatīrṇam atha api vā
ārdram vā api atha vā śuṣkam vā api pacyamānam atha api vā
10. Whether something is cut, or being planted, or taken down/picked; whether it is wet or dry, or being ripened/cooked.
अवतार्यमाणमापाकादुद्धृतं वापि भारत ।
अथ वा परिभुज्यन्तमेवं देहाः शरीरिणाम् ॥११॥
11. avatāryamāṇamāpākāduddhṛtaṁ vāpi bhārata ,
atha vā paribhujyantamevaṁ dehāḥ śarīriṇām.
11. avatāryamāṇam āpākāt uddhṛtam vā api bhārata
| atha vā paribhujyantam evam dehāḥ śarīriṇām
11. bhārata avatāryamāṇam āpākāt vā api uddhṛtam
atha vā paribhujyantam evam dehāḥ śarīriṇām
11. Whether it is being taken down from cooking, or taken out (from the pot), O Bhārata; or even being consumed – in this manner are the bodies of embodied beings.
गर्भस्थो वा प्रसूतो वाप्यथ वा दिवसान्तरः ।
अर्धमासगतो वापि मासमात्रगतोऽपि वा ॥१२॥
12. garbhastho vā prasūto vāpyatha vā divasāntaraḥ ,
ardhamāsagato vāpi māsamātragato'pi vā.
12. garbhasthaḥ vā prasūtaḥ vā api atha vā divasāntaraḥ
| ardhamāsagataḥ vā api māsamātragataḥ api vā
12. garbhasthaḥ vā prasūtaḥ vā api atha vā divasāntaraḥ
ardhamāsagataḥ vā api māsamātragataḥ api vā
12. Whether (one is) in the womb, or born, or only a few days old; whether half a month old, or just one month old.
संवत्सरगतो वापि द्विसंवत्सर एव वा ।
यौवनस्थोऽपि मध्यस्थो वृद्धो वापि विपद्यते ॥१३॥
13. saṁvatsaragato vāpi dvisaṁvatsara eva vā ,
yauvanastho'pi madhyastho vṛddho vāpi vipadyate.
13. saṃvatsaragataḥ vā api dvisaṃvatsaraḥ eva vā |
yauvanasthaḥ api madhyasthaḥ vṛddhaḥ vā api vipadyate
13. saṃvatsaragataḥ vā api dvisaṃvatsaraḥ eva vā yauvanasthaḥ
api madhyasthaḥ vā api vṛddhaḥ vā api vipadyate
13. Whether one year old, or even two years old; even while in youth, or in middle age, or old — one perishes.
प्राक्कर्मभिस्तु भूतानि भवन्ति न भवन्ति च ।
एवं सांसिद्धिके लोके किमर्थमनुतप्यसे ॥१४॥
14. prākkarmabhistu bhūtāni bhavanti na bhavanti ca ,
evaṁ sāṁsiddhike loke kimarthamanutapyase.
14. prāk karmabhiḥ tu bhūtāni bhavanti na bhavanti
ca evam sāṃsiddhike loke kim artham anutapyase
14. tu prāk karmabhiḥ bhūtāni bhavanti ca na bhavanti
evam sāṃsiddhike loke kim artham anutapyase
14. Indeed, due to actions (karma) from previous lives, beings come into existence and cease to exist. Why then do you lament in this naturally existing world?
यथा च सलिले राजन्क्रीडार्थमनुसंचरन् ।
उन्मज्जेच्च निमज्जेच्च किंचित्सत्त्वं नराधिप ॥१५॥
15. yathā ca salile rājankrīḍārthamanusaṁcaran ,
unmajjecca nimajjecca kiṁcitsattvaṁ narādhipa.
15. yathā ca salile rājan krīḍārtham anusaṃcaran
unmajjet ca nimajjet ca kiṃcit sattvam narādhipa
15. rājan narādhipa yathā ca kiṃcit sattvam krīḍārtham
salile anusaṃcaran ca unmajjet ca nimajjet
15. Just as, O King (rājan), some creature moves about in the water for sport, now surfacing and now submerging, O Lord of men (narādhipa).
एवं संसारगहनादुन्मज्जननिमज्जनात् ।
कर्मभोगेन बध्यन्तः क्लिश्यन्ते येऽल्पबुद्धयः ॥१६॥
16. evaṁ saṁsāragahanādunmajjananimajjanāt ,
karmabhogena badhyantaḥ kliśyante ye'lpabuddhayaḥ.
16. evam saṃsāragahanāt unmajjananimajjanāt
karmabhogena badhyantaḥ kliśyante ye alpa-buddhayaḥ
16. evam ye alpa-buddhayaḥ karmabhogena badhyantaḥ
saṃsāragahanāt unmajjananimajjanāt kliśyante
16. In this way, those who are of small intellect (alpa-buddhayaḥ), being bound by the experience of their actions (karma-bhoga), suffer through emerging and submerging from the thicket of worldly existence (saṃsāra).
ये तु प्राज्ञाः स्थिताः सत्ये संसारान्तगवेषिणः ।
समागमज्ञा भूतानां ते यान्ति परमां गतिम् ॥१७॥
17. ye tu prājñāḥ sthitāḥ satye saṁsārāntagaveṣiṇaḥ ,
samāgamajñā bhūtānāṁ te yānti paramāṁ gatim.
17. ye tu prājñāḥ sthitāḥ satye saṃsārāntagaveṣiṇaḥ
samāgamajñā bhūtānām te yānti paramām gatim
17. tu ye prājñāḥ satye sthitāḥ saṃsārānta-gaveṣiṇaḥ
bhūtānām samāgamajñāḥ te paramām gatim yānti
17. But those wise ones who are established in truth (satya), seeking the end of worldly existence (saṃsāra), and aware of the coming together and separation of beings, they attain the supreme goal.