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महाभारतः       mahābhārataḥ - book-11, chapter-4

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धृतराष्ट्र उवाच ।
कथं संसारगहनं विज्ञेयं वदतां वर ।
एतदिच्छाम्यहं श्रोतुं तत्त्वमाख्याहि पृच्छतः ॥१॥
1. dhṛtarāṣṭra uvāca ,
kathaṁ saṁsāragahanaṁ vijñeyaṁ vadatāṁ vara ,
etadicchāmyahaṁ śrotuṁ tattvamākhyāhi pṛcchataḥ.
1. dhṛtarāṣṭraḥ uvāca katham saṃsāragahanam vijñeyam vadatām
vara etat icchāmi aham śrotum tattvam ākhyāhi pṛcchataḥ
1. dhṛtarāṣṭraḥ uvāca vadatām vara katham saṃsāragahanam
vijñeyam aham etat śrotum icchāmi pṛcchataḥ tattvam ākhyāhi
1. Dhṛtarāṣṭra said: "O best among speakers, how can one understand the profound and intricate nature of transmigration (saṃsāra)? I wish to hear about this; please explain the truth to me who inquires."
विदुर उवाच ।
जन्मप्रभृति भूतानां क्रियाः सर्वाः शृणु प्रभो ।
पूर्वमेवेह कलले वसते किंचिदन्तरम् ॥२॥
2. vidura uvāca ,
janmaprabhṛti bhūtānāṁ kriyāḥ sarvāḥ śṛṇu prabho ,
pūrvameveha kalale vasate kiṁcidantaram.
2. viduraḥ uvāca janmaprabhṛti bhūtānām kriyāḥ sarvāḥ śṛṇu
prabho pūrvam eva iha kalale vasate kiñcit antaram
2. viduraḥ uvāca prabho janmaprabhṛti bhūtānām sarvāḥ
kriyāḥ śṛṇu iha pūrvam eva kalale kiñcit antaram vasate
2. Vidura said: "O lord, listen to me concerning all the actions of beings from the very beginning of their existence. Even at the embryonic stage, a subtle distinction (antara) is already present."
ततः स पञ्चमेऽतीते मासे मांसं प्रकल्पयेत् ।
ततः सर्वाङ्गसंपूर्णो गर्भो मासे प्रजायते ॥३॥
3. tataḥ sa pañcame'tīte māse māṁsaṁ prakalpayet ,
tataḥ sarvāṅgasaṁpūrṇo garbho māse prajāyate.
3. tataḥ saḥ pañcame atīte māse māṃsam prakalpayet
tataḥ sarvāṅgasampūrṇaḥ garbhaḥ māse prajāyate
3. tataḥ pañcame atīte māse saḥ māṃsam prakalpayet
tataḥ sarvāṅgasampūrṇaḥ garbhaḥ māse prajāyate
3. Then, after the fifth month, the embryo forms flesh. Subsequently, the fetus, complete with all its limbs, is born (usually in the ninth month).
अमेध्यमध्ये वसति मांसशोणितलेपने ।
ततस्तु वायुवेगेन ऊर्ध्वपादो ह्यधःशिराः ॥४॥
4. amedhyamadhye vasati māṁsaśoṇitalepane ,
tatastu vāyuvegena ūrdhvapādo hyadhaḥśirāḥ.
4. amedhyamadhye vasati māṃsaśoṇitalepane tataḥ
tu vāyuvegena ūrdhvapādaḥ hi adhaḥśirāḥ
4. amedhyamadhye māṃsaśoṇitalepane vasati tataḥ
tu vāyuvegena hi ūrdhvapādaḥ adhaḥśirāḥ
4. The fetus dwells amidst impurity, coated with flesh and blood. Then, indeed, by the force of the vital air (or birth wind), it assumes a position with its feet upwards and head downwards.
योनिद्वारमुपागम्य बहून्क्लेशान्समृच्छति ।
योनिसंपीडनाच्चैव पूर्वकर्मभिरन्वितः ॥५॥
5. yonidvāramupāgamya bahūnkleśānsamṛcchati ,
yonisaṁpīḍanāccaiva pūrvakarmabhiranvitaḥ.
5. yoni-dvāram upāgamya bahūn kleśān samṛcchati
yoni-saṃpīḍanāt ca eva pūrva-karmabhiḥ anvitaḥ
5. saḥ (implied subject) pūrva-karmabhiḥ anvitaḥ (saḥ) yoni-dvāram
upāgamya yoni-saṃpīḍanāt ca eva bahūn kleśān samṛcchati
5. Having entered the birth canal, and being associated with previous actions (karma), one experiences many difficulties, even from the compression of the womb.
तस्मान्मुक्तः स संसारादन्यान्पश्यत्युपद्रवान् ।
ग्रहास्तमुपसर्पन्ति सारमेया इवामिषम् ॥६॥
6. tasmānmuktaḥ sa saṁsārādanyānpaśyatyupadravān ,
grahāstamupasarpanti sārameyā ivāmiṣam.
6. tasmāt muktaḥ saḥ saṃsārāt anyān paśyati upadravān
grahāḥ tam upasarpanti sārameyāḥ iva āmiṣam
6. saḥ tasmāt saṃsārāt muktaḥ (san) anyān upadravān paśyati.
sārameyāḥ āmiṣam iva grahāḥ tam upasarpanti.
6. Released from that (womb-related suffering) and from the cycle of transmigration (saṃsāra), he then perceives other afflictions. Astrological influences (grahāḥ) approach him, just as dogs approach a piece of meat.
ततः प्राप्तोत्तरे काले व्याधयश्चापि तं तथा ।
उपसर्पन्ति जीवन्तं बध्यमानं स्वकर्मभिः ॥७॥
7. tataḥ prāptottare kāle vyādhayaścāpi taṁ tathā ,
upasarpanti jīvantaṁ badhyamānaṁ svakarmabhiḥ.
7. tataḥ prāpta-uttare kāle vyādhayaḥ ca api tam tathā
upasarpanti jīvantam badhyamānam sva-karmabhiḥ
7. tataḥ prāpta-uttare kāle ca api vyādhayaḥ sva-karmabhiḥ badhyamānam jīvantam tam tathā upasarpanti.
7. Thereafter, in a later period, diseases also approach him in the same way, while he is living and being bound by his own actions (karma).
बद्धमिन्द्रियपाशैस्तं सङ्गस्वादुभिरातुरम् ।
व्यसनान्युपवर्तन्ते विविधानि नराधिप ।
बध्यमानश्च तैर्भूयो नैव तृप्तिमुपैति सः ॥८॥
8. baddhamindriyapāśaistaṁ saṅgasvādubhirāturam ,
vyasanānyupavartante vividhāni narādhipa ,
badhyamānaśca tairbhūyo naiva tṛptimupaiti saḥ.
8. baddham indriya-pāśaiḥ tam saṅga-svādubhiḥ
āturam vyasanāni upavartante
vividhāni narādhipa badhyamānaḥ ca
taiḥ bhūyaḥ na eva tṛptim upaiti saḥ
8. narādhipa! saṅga-svādubhiḥ indriya-pāśaiḥ baddham āturam tam vividhāni vyasanāni upavartante.
ca taiḥ bhūyaḥ badhyamānaḥ saḥ tṛptim na eva upaiti.
8. O king, various misfortunes come upon him, who is distressed and bound by the snares of the senses, which are sweet due to attachment. And even when repeatedly bound by these, he never attains satisfaction.
अयं न बुध्यते तावद्यमलोकमथागतम् ।
यमदूतैर्विकृष्यंश्च मृत्युं कालेन गच्छति ॥९॥
9. ayaṁ na budhyate tāvadyamalokamathāgatam ,
yamadūtairvikṛṣyaṁśca mṛtyuṁ kālena gacchati.
9. ayam na budhyate tāvat yamalokam atha āgatam
yamadūtaiḥ vikṛṣyan ca mṛtyum kālena gacchati
9. ayam tāvat yamalokam atha āgatam na budhyate
ca yamadūtaiḥ vikṛṣyan kālena mṛtyum gacchati
9. This person does not realize that he has already arrived in the realm of Yama. And being dragged by the messengers of Yama, he eventually succumbs to death.
वाग्घीनस्य च यन्मात्रमिष्टानिष्टं कृतं मुखे ।
भूय एवात्मनात्मानं बध्यमानमुपेक्षते ॥१०॥
10. vāgghīnasya ca yanmātramiṣṭāniṣṭaṁ kṛtaṁ mukhe ,
bhūya evātmanātmānaṁ badhyamānamupekṣate.
10. vāk hīnasya ca yat mātram iṣṭa aniṣṭam kṛtam mukhe
bhūyaḥ eva ātmanā ātmānam badhyamānam upekṣate
10. ca vāk hīnasya mukhe yat mātram iṣṭa aniṣṭam kṛtam,
bhūyaḥ eva ātmanā ātmānam badhyamānam upekṣate
10. Whatever desirable or undesirable things are uttered by the mouth of one whose intellect (dhī) is dominated by speech, he himself again and again disregards how he is being bound by his own actions.
अहो विनिकृतो लोको लोभेन च वशीकृतः ।
लोभक्रोधमदोन्मत्तो नात्मानमवबुध्यते ॥११॥
11. aho vinikṛto loko lobhena ca vaśīkṛtaḥ ,
lobhakrodhamadonmatto nātmānamavabudhyate.
11. aho vinikṛtaḥ lokaḥ lobhena ca vaśīkṛtaḥ lobha
krodha mada unmattaḥ na ātmanam avabudhyate
11. aho lokaḥ lobhena vinikṛtaḥ ca vaśīkṛtaḥ
lobhakrodhamadonmattaḥ ātmanam na avabudhyate
11. Alas, people are deceived and subjugated by greed. Maddened by greed, anger, and arrogance, one does not understand their own true self (ātman).
कुलीनत्वेन रमते दुष्कुलीनान्विकुत्सयन् ।
धनदर्पेण दृप्तश्च दरिद्रान्परिकुत्सयन् ॥१२॥
12. kulīnatvena ramate duṣkulīnānvikutsayan ,
dhanadarpeṇa dṛptaśca daridrānparikutsayan.
12. kulīnatvena ramate duṣkulīnān vikutṣayan
dhanadarpeṇa dṛptaḥ ca daridrān parikutṣayan
12. kulīnatvena ramate,
duṣkulīnān vikutṣayan ca dhanadarpeṇa dṛptaḥ daridrān parikutṣayan
12. He takes delight in his noble lineage, all the while criticizing those of ignoble birth. And, arrogant due to the pride of wealth, he despises the poor.
मूर्खानिति परानाह नात्मानं समवेक्षते ।
शिक्षां क्षिपति चान्येषां नात्मानं शास्तुमिच्छति ॥१३॥
13. mūrkhāniti parānāha nātmānaṁ samavekṣate ,
śikṣāṁ kṣipati cānyeṣāṁ nātmānaṁ śāstumicchati.
13. mūrkhān iti parān āha na ātmānam samavekṣate śikṣām
kṣipati ca anyeṣām na ātmānam śāstum icchati
13. parān mūrkhān iti āha ātmanam na samavekṣate ca
anyeṣām śikṣām kṣipati ātmanam śāstum na icchati
13. He calls others fools, but he does not examine himself (ātman). And he imparts instruction to others, but he does not wish to discipline himself (ātman).
अध्रुवे जीवलोकेऽस्मिन्यो धर्ममनुपालयन् ।
जन्मप्रभृति वर्तेत प्राप्नुयात्परमां गतिम् ॥१४॥
14. adhruve jīvaloke'sminyo dharmamanupālayan ,
janmaprabhṛti varteta prāpnuyātparamāṁ gatim.
14. adhruve jīvaloke asmin yaḥ dharmam anupālayan
janmaprabhṛti varteta prāpnuyāt paramām gatim
14. asmin adhruve jīvaloke yaḥ janmaprabhṛti dharmam
anupālayan varteta paramām gatim prāpnuyāt
14. In this transient world of living beings, he who lives from birth onwards, observing the natural law (dharma), will attain the supreme destination.
एवं सर्वं विदित्वा वै यस्तत्त्वमनुवर्तते ।
स प्रमोक्षाय लभते पन्थानं मनुजाधिप ॥१५॥
15. evaṁ sarvaṁ viditvā vai yastattvamanuvartate ,
sa pramokṣāya labhate panthānaṁ manujādhipa.
15. evam sarvam viditvā vai yaḥ tattvam anuvartate
saḥ pramokṣāya labhate panthānam manujādhipa
15. manujādhipa evam sarvam viditvā vai yaḥ tattvam
anuvartate saḥ pramokṣāya panthānam labhate
15. O lord of men, whoever, having indeed known all this, adheres to the truth (tattva), he obtains the path to final liberation (mokṣa).