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महाभारतः       mahābhārataḥ - book-11, chapter-6

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धृतराष्ट्र उवाच ।
अहो खलु महद्दुःखं कृच्छ्रवासं वसत्यसौ ।
कथं तस्य रतिस्तत्र तुष्टिर्वा वदतां वर ॥१॥
1. dhṛtarāṣṭra uvāca ,
aho khalu mahadduḥkhaṁ kṛcchravāsaṁ vasatyasau ,
kathaṁ tasya ratistatra tuṣṭirvā vadatāṁ vara.
1. dhṛtarāṣṭraḥ uvāca aho khalu mahat duḥkham kṛcchravāsam
vasati asau katham tasya ratiḥ tatra tuṣṭiḥ vā vadatām vara
1. dhṛtarāṣṭraḥ uvāca aho khalu mahat duḥkham asau kṛcchravāsam
vasati katham tasya ratiḥ vā tuṣṭiḥ tatra vadatām vara
1. Dhṛtarāṣṭra said: Alas, what great misery! He lives in such a difficult state. O best of speakers, how can there be any joy (rati) or contentment (tuṣṭi) for him in that situation?
स देशः क्व नु यत्रासौ वसते धर्मसंकटे ।
कथं वा स विमुच्येत नरस्तस्मान्महाभयात् ॥२॥
2. sa deśaḥ kva nu yatrāsau vasate dharmasaṁkaṭe ,
kathaṁ vā sa vimucyeta narastasmānmahābhayāt.
2. saḥ deśaḥ kva nu yatra asau vasate dharmasaṃkaṭe
katham vā saḥ vimucyeta naraḥ tasmāt mahābhayāt
2. kva nu saḥ deśaḥ yatra asau dharmasaṃkaṭe vasate
vā katham saḥ naraḥ tasmāt mahābhayāt vimucyeta
2. Where, indeed, is that place where he dwells, caught in a crisis concerning his natural law (dharma)? Or how might that person be liberated (vimucyeta) from such great fear?
एतन्मे सर्वमाचक्ष्व साधु चेष्टामहे तथा ।
कृपा मे महती जाता तस्याभ्युद्धरणेन हि ॥३॥
3. etanme sarvamācakṣva sādhu ceṣṭāmahe tathā ,
kṛpā me mahatī jātā tasyābhyuddharaṇena hi.
3. etat me sarvam ācakṣva sādhu ca ceṣṭāmahe tathā
kṛpā me mahatī jātā tasya abhyuddharaṇena hi
3. me etat sarvam sādhu ācakṣva ca tathā ceṣṭāmahe
hi me mahatī kṛpā tasya abhyuddharaṇena jātā
3. Please tell me all this properly, and we shall endeavor accordingly. Indeed, great compassion (kṛpā) has arisen in me for his deliverance.
विदुर उवाच ।
उपमानमिदं राजन्मोक्षविद्भिरुदाहृतम् ।
सुगतिं विन्दते येन परलोकेषु मानवः ॥४॥
4. vidura uvāca ,
upamānamidaṁ rājanmokṣavidbhirudāhṛtam ,
sugatiṁ vindate yena paralokeṣu mānavaḥ.
4. vidura uvāca | upamānam idam rājan mokṣavidbhiḥ
udāhṛtam | sugatim vindate yena paralokeṣu mānavaḥ
4. rājan vidura uvāca idam upamānam mokṣavidbhiḥ
udāhṛtam yena mānavaḥ paralokeṣu sugatim vindate
4. Vidura said: O King, this analogy has been declared by those who understand liberation (mokṣa), by which a human being attains a favorable state in the other worlds.
यत्तदुच्यति कान्तारं महत्संसार एव सः ।
वनं दुर्गं हि यत्त्वेतत्संसारगहनं हि तत् ॥५॥
5. yattaducyati kāntāraṁ mahatsaṁsāra eva saḥ ,
vanaṁ durgaṁ hi yattvetatsaṁsāragahanaṁ hi tat.
5. yat tat ucyate kāntāram mahatsaṃsāraḥ eva saḥ |
vanam durgam hi yat tu etat saṃsāragahanam hi tat
5. yat tat kāntāram ucyate,
saḥ mahatsaṃsāraḥ eva hi yat tu etat durgam vanam,
tat hi saṃsāragahanam
5. That which is spoken of as a wilderness, that is indeed the great cycle of existence (saṃsāra). And that which is a difficult forest, that is indeed the dense thicket of existence (saṃsāra).
ये च ते कथिता व्याला व्याधयस्ते प्रकीर्तिताः ।
या सा नारी बृहत्काया अधितिष्ठति तत्र वै ।
तामाहुस्तु जरां प्राज्ञा वर्णरूपविनाशिनीम् ॥६॥
6. ye ca te kathitā vyālā vyādhayaste prakīrtitāḥ ,
yā sā nārī bṛhatkāyā adhitiṣṭhati tatra vai ,
tāmāhustu jarāṁ prājñā varṇarūpavināśinīm.
6. ye ca te kathitāḥ vyālāḥ vyādhayaḥ
te prakīrtitāḥ | yā sā nārī bṛhatkāyā
adhitiṣṭhati tatra vai | tām āhuḥ
tu jarām prājñāḥ varṇarūpavināśinīm
6. ye ca te vyālāḥ kathitāḥ,
te vyādhayaḥ prakīrtitāḥ yā sā bṛhatkāyā nārī tatra adhitiṣṭhati vai,
tām tu prājñāḥ varṇarūpavināśinīm jarām āhuḥ
6. And those serpents which were mentioned, they are declared to be diseases. As for that gigantic woman who dwells there, the wise call her old age, which destroys both complexion and form.
यस्तत्र कूपो नृपते स तु देहः शरीरिणाम् ।
यस्तत्र वसतेऽधस्तान्महाहिः काल एव सः ।
अन्तकः सर्वभूतानां देहिनां सर्वहार्यसौ ॥७॥
7. yastatra kūpo nṛpate sa tu dehaḥ śarīriṇām ,
yastatra vasate'dhastānmahāhiḥ kāla eva saḥ ,
antakaḥ sarvabhūtānāṁ dehināṁ sarvahāryasau.
7. yaḥ tatra kūpaḥ nṛpate saḥ tu dehaḥ
śarīriṇām | yaḥ tatra vasate adhastāt
mahāhiḥ kālaḥ eva saḥ | antakaḥ
sarvabhūtānām dehinām sarvahārī asau
7. nṛpate yaḥ tatra kūpaḥ,
saḥ tu śarīriṇām dehaḥ yaḥ mahāhiḥ tatra adhastāt vasate,
saḥ eva kālaḥ antakaḥ sarvabhūtānām,
dehinām sarvahārī asau
7. O King, that well which is there, that is indeed the body of embodied beings. And that great serpent who dwells below there, that is indeed Time (kāla). He is the ender of all beings, and the universal destroyer of all embodied ones.
कूपमध्ये च या जाता वल्ली यत्र स मानवः ।
प्रताने लम्बते सा तु जीविताशा शरीरिणाम् ॥८॥
8. kūpamadhye ca yā jātā vallī yatra sa mānavaḥ ,
pratāne lambate sā tu jīvitāśā śarīriṇām.
8. kūpamadhye ca yā jātā vallī yatra saḥ mānavaḥ
pratāne lambate sā tu jīvitāśā śarīriṇām
8. yā vallī kūpamadhye jātā,
yatra saḥ mānavaḥ pratāne lambate,
sā tu śarīriṇām jīvitāśā (asti).
8. The creeper that has grown in the middle of the well, to whose tendrils that man clings, that, indeed, is the hope of life for all embodied beings.
स यस्तु कूपवीनाहे तं वृक्षं परिसर्पति ।
षड्वक्त्रः कुञ्जरो राजन्स तु संवत्सरः स्मृतः ।
मुखानि ऋतवो मासाः पादा द्वादश कीर्तिताः ॥९॥
9. sa yastu kūpavīnāhe taṁ vṛkṣaṁ parisarpati ,
ṣaḍvaktraḥ kuñjaro rājansa tu saṁvatsaraḥ smṛtaḥ ,
mukhāni ṛtavo māsāḥ pādā dvādaśa kīrtitāḥ.
9. saḥ yaḥ tu kūpavīnāhe tam vṛkṣam
parisarpati ṣaḍvaktraḥ kuñjaraḥ rājan
saḥ tu saṃvatsaraḥ smṛtaḥ mukhāni
ṛtavaḥ māsāḥ pādāḥ dvādaśa kīrtitāḥ
9. rājan,
yaḥ saḥ ṣaḍvaktraḥ kuñjaraḥ kūpavīnāhe tam vṛkṣam parisarpati,
saḥ tu saṃvatsaraḥ smṛtaḥ.
mukhāni ṛtavaḥ (iti),
māsāḥ dvādaśa pādāḥ (iti) kīrtitāḥ.
9. O King, that six-faced elephant that moves around the tree on the rim of the well—that is indeed called the year. Its faces are said to be the seasons, and its twelve feet are declared to be the months.
ये तु वृक्षं निकृन्तन्ति मूषकाः सततोत्थिताः ।
रात्र्यहानि तु तान्याहुर्भूतानां परिचिन्तकाः ।
ये ते मधुकरास्तत्र कामास्ते परिकीर्तिताः ॥१०॥
10. ye tu vṛkṣaṁ nikṛntanti mūṣakāḥ satatotthitāḥ ,
rātryahāni tu tānyāhurbhūtānāṁ paricintakāḥ ,
ye te madhukarāstatra kāmāste parikīrtitāḥ.
10. ye tu vṛkṣam nikṛntanti mūṣakāḥ
satatotthitāḥ rātryahāni tu tāni āhuḥ
bhūtānām paricintakāḥ ye te
madhukarāḥ tatra kāmāḥ te parikīrtitāḥ
10. ye satatotthitāḥ mūṣakāḥ tu vṛkṣam nikṛntanti,
tāni (tāḥ) tu bhūtānām paricintakāḥ rātryahāni āhuḥ.
ye te madhukarāḥ tatra (santi),
te kāmāḥ parikīrtitāḥ (bhavanti).
10. Those mice, constantly active, which gnaw at the tree, are indeed called nights and days by those who ponder the nature of beings. And those honey-gatherers (madhukara) there are declared to be desires (kāma).
यास्तु ता बहुशो धाराः स्रवन्ति मधुनिस्रवम् ।
तांस्तु कामरसान्विद्याद्यत्र मज्जन्ति मानवाः ॥११॥
11. yāstu tā bahuśo dhārāḥ sravanti madhunisravam ,
tāṁstu kāmarasānvidyādyatra majjanti mānavāḥ.
11. yāḥ tu tāḥ bahuśaḥ dhārāḥ sravanti madhunisravam
tān tu kāmarasān vidyāt yatra majjanti mānavāḥ
11. yāḥ tāḥ dhārāḥ bahuśaḥ madhunisravam sravanti,
tān tu yatra mānavāḥ majjanti,
kāmarasān vidyāt.
11. And those many streams that flow with an abundance of honey—one should know them to be the pleasures of desire (kāmarasa), into which human beings plunge.
एवं संसारचक्रस्य परिवृत्तिं स्म ये विदुः ।
ते वै संसारचक्रस्य पाशांश्छिन्दन्ति वै बुधाः ॥१२॥
12. evaṁ saṁsāracakrasya parivṛttiṁ sma ye viduḥ ,
te vai saṁsāracakrasya pāśāṁśchindanti vai budhāḥ.
12. evam saṃsāracakrasya parivṛttim sma ye viduḥ te
vai saṃsāracakrasya pāśān chindanti vai budhāḥ
12. ye budhāḥ evam saṃsāracakrasya parivṛttim sma
viduḥ te vai saṃsāracakrasya pāśān chindanti vai
12. Thus, those who truly understand the revolution of the cycle of transmigration (saṃsāra) are indeed the wise ones who cut the bonds of this cycle of saṃsāra.