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महाभारतः       mahābhārataḥ - book-12, chapter-13

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सहदेव उवाच ।
न बाह्यं द्रव्यमुत्सृज्य सिद्धिर्भवति भारत ।
शारीरं द्रव्यमुत्सृज्य सिद्धिर्भवति वा न वा ॥१॥
1. sahadeva uvāca ,
na bāhyaṁ dravyamutsṛjya siddhirbhavati bhārata ,
śārīraṁ dravyamutsṛjya siddhirbhavati vā na vā.
1. sahadeva uvāca na bāhyam dravyam utsṛjya siddhiḥ bhavati
bhārata śārīram dravyam utsṛjya siddhiḥ bhavati vā na vā
1. sahadeva uvāca bhārata bāhyam dravyam utsṛjya siddhiḥ na
bhavati śārīram dravyam utsṛjya siddhiḥ bhavati vā na vā
1. Sahadeva said: "O Bhārata, success (siddhi) is not achieved by merely renouncing external possessions. Furthermore, it is uncertain whether success (siddhi) comes even by giving up one's bodily needs or the body itself."
बाह्यद्रव्यविमुक्तस्य शारीरेषु च गृध्यतः ।
यो धर्मो यत्सुखं वा स्याद्द्विषतां तत्तथास्तु नः ॥२॥
2. bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ ,
yo dharmo yatsukhaṁ vā syāddviṣatāṁ tattathāstu naḥ.
2. bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ yaḥ
dharmaḥ yat sukham vā syāt dviṣatām tat tathā astu naḥ
2. yaḥ dharmaḥ vā yat sukham bāhyadravyavimuktasya ca
śārīreṣu gṛdhyataḥ syāt tat dviṣatām tathā astu naḥ
2. May whatever natural law (dharma) or happiness falls to one who is freed from external possessions yet craves bodily pleasures – let that be the portion of our enemies, and may it not be ours.
शारीरं द्रव्यमुत्सृज्य पृथिवीमनुशासतः ।
यो धर्मो यत्सुखं वा स्यात्सुहृदां तत्तथास्तु नः ॥३॥
3. śārīraṁ dravyamutsṛjya pṛthivīmanuśāsataḥ ,
yo dharmo yatsukhaṁ vā syātsuhṛdāṁ tattathāstu naḥ.
3. śārīraṃ dravyaṃ utsṛjya pṛthivīm anuśāsataḥ yaḥ
dharmaḥ yat sukhaṃ vā syāt suhṛdām tat tathā astu naḥ
3. pṛthivīm anuśāsataḥ śārīraṃ dravyaṃ utsṛjya,
yaḥ dharmaḥ vā yat sukhaṃ suhṛdām syāt,
tat tathā naḥ astu.
3. After relinquishing the physical body, for the one who governs the earth, whatever intrinsic nature (dharma) or happiness may belong to their friends, let that be ours as well.
द्व्यक्षरस्तु भवेन्मृत्युस्त्र्यक्षरं ब्रह्म शाश्वतम् ।
ममेति च भवेन्मृत्युर्न ममेति च शाश्वतम् ॥४॥
4. dvyakṣarastu bhavenmṛtyustryakṣaraṁ brahma śāśvatam ,
mameti ca bhavenmṛtyurna mameti ca śāśvatam.
4. dvyakṣaraḥ tu bhavet mṛtyuḥ tryakṣaraṃ brahma śāśvatam
mama iti ca bhavet mṛtyuḥ na mama iti ca śāśvatam
4. mṛtyuḥ tu dvyakṣaraḥ bhavet,
brahma śāśvatam tryakṣaram.
"mama" iti ca mṛtyuḥ bhavet,
"na mama" iti ca śāśvatam (bhavet).
4. Indeed, 'death' (mṛtyu) is two-syllabled, whereas 'Brahman' (brahman) is eternal and three-syllabled. The thought 'mine' (mama iti) truly leads to death (mṛtyu), but 'not mine' (na mama iti) leads to the eternal (brahman).
ब्रह्ममृत्यू च तौ राजन्नात्मन्येव समाश्रितौ ।
अदृश्यमानौ भूतानि योधयेतामसंशयम् ॥५॥
5. brahmamṛtyū ca tau rājannātmanyeva samāśritau ,
adṛśyamānau bhūtāni yodhayetāmasaṁśayam.
5. brahmamṛtyū ca tau rājan ātmani eva samāśritau
adṛśyamānau bhūtāni yodhayetām asaṃśayam
5. rājan,
tau brahmamṛtyū ca ātmani eva samāśritau.
adṛśyamānau (tau) bhūtāni asaṃśayam yodhayetām.
5. O King, those two - Brahman (brahman) and Death (mṛtyu) - reside solely within the self (ātman). Though invisible, they undoubtedly cause all beings to fight.
अविनाशोऽस्य सत्त्वस्य नियतो यदि भारत ।
भित्त्वा शरीरं भूतानां न हिंसा प्रतिपत्स्यते ॥६॥
6. avināśo'sya sattvasya niyato yadi bhārata ,
bhittvā śarīraṁ bhūtānāṁ na hiṁsā pratipatsyate.
6. avināśaḥ asya sattvasya niyataḥ yadi bhārata
bhittvā śarīraṃ bhūtānāṃ na hiṃsā pratipatsyate
6. bhārata,
yadi asya sattvasya avināśaḥ niyataḥ (asti),
(tadā) bhūtānāṃ śarīraṃ bhittvā hiṃsā na pratipatsyate.
6. If the imperishability of this living entity (sattva) is indeed certain, O Bhārata, then no harm will be incurred by piercing the bodies of beings.
अथापि च सहोत्पत्तिः सत्त्वस्य प्रलयस्तथा ।
नष्टे शरीरे नष्टं स्याद्वृथा च स्यात्क्रियापथः ॥७॥
7. athāpi ca sahotpattiḥ sattvasya pralayastathā ,
naṣṭe śarīre naṣṭaṁ syādvṛthā ca syātkriyāpathaḥ.
7. atha api ca sahotpattiḥ sattvasya pralayaḥ tathā
naṣṭe śarīre naṣṭam syāt vṛthā ca syāt kriyāpathaḥ
7. atha api ca sattvasya sahotpattiḥ tathā pralayaḥ śarīre
naṣṭe (tat) naṣṭam syāt ca kriyāpathaḥ vṛthā syāt
7. Moreover, the emergence and dissolution of the living principle (sattva) would be simultaneous; when the body is destroyed, it (the living principle) would also be destroyed. Consequently, the path of action (karma) would be rendered meaningless.
तस्मादेकान्तमुत्सृज्य पूर्वैः पूर्वतरैश्च यः ।
पन्था निषेवितः सद्भिः स निषेव्यो विजानता ॥८॥
8. tasmādekāntamutsṛjya pūrvaiḥ pūrvataraiśca yaḥ ,
panthā niṣevitaḥ sadbhiḥ sa niṣevyo vijānatā.
8. tasmāt ekāntam utsṛjya pūrvaiḥ pūrvataraiḥ ca yaḥ
panthā niṣevitaḥ sadbhiḥ saḥ niṣevyaḥ vijānatā
8. tasmāt ekāntam utsṛjya yaḥ panthā pūrvaiḥ pūrvataraiḥ ca sadbhiḥ niṣevitaḥ,
saḥ vijānatā niṣevyaḥ
8. Therefore, abandoning such an extreme (ekāntam) view, the path that has been followed by virtuous (sadbhiḥ) people, by the ancients, and by those even more ancient, should be adopted by one who truly understands.
लब्ध्वापि पृथिवीं कृत्स्नां सहस्थावरजङ्गमाम् ।
न भुङ्क्ते यो नृपः सम्यङ्निष्फलं तस्य जीवितम् ॥९॥
9. labdhvāpi pṛthivīṁ kṛtsnāṁ sahasthāvarajaṅgamām ,
na bhuṅkte yo nṛpaḥ samyaṅniṣphalaṁ tasya jīvitam.
9. labdhvā api pṛthivīm kṛtsnām sahasthāvarajaṅgamām
na bhuṅkte yaḥ nṛpaḥ samyak niṣphalam tasya jīvitam
9. yaḥ nṛpaḥ kṛtsnām sahasthāvarajaṅgamām pṛthivīm labdhvā api samyak na bhuṅkte,
tasya jīvitam niṣphalam
9. Even having acquired the entire earth, along with all its stationary and moving beings, if a king does not govern it properly, his life is truly fruitless.
अथ वा वसतो राजन्वने वन्येन जीवतः ।
द्रव्येषु यस्य ममता मृत्योरास्ये स वर्तते ॥१०॥
10. atha vā vasato rājanvane vanyena jīvataḥ ,
dravyeṣu yasya mamatā mṛtyorāsye sa vartate.
10. atha vā vasataḥ rājan vane vanyena jīvataḥ
dravyeṣu yasya mamatā mṛtyoḥ āsye saḥ vartate
10. atha vā rājan yasya dravyeṣu mamatā (asti) (yaḥ api) vane
vanyena jīvataḥ vasataḥ (asti) saḥ mṛtyoḥ āsye vartate
10. Alternatively, O king, even if one dwells in the forest, sustaining oneself on forest provisions, if that person harbors attachment (mamatā) to material possessions, he resides in the very jaws of death.
बाह्याभ्यन्तरभूतानां स्वभावं पश्य भारत ।
ये तु पश्यन्ति तद्भावं मुच्यन्ते महतो भयात् ॥११॥
11. bāhyābhyantarabhūtānāṁ svabhāvaṁ paśya bhārata ,
ye tu paśyanti tadbhāvaṁ mucyante mahato bhayāt.
11. bāhyābhyantarabhūtānām svabhāvam paśya bhārata
ye tu paśyanti tadbhāvam mucyante mahataḥ bhayāt
11. bhārata,
bāhyābhyantarabhūtānām svabhāvam paśya.
ye tu tadbhāvam paśyanti,
mahataḥ bhayāt mucyante.
11. O Bhārata, understand the intrinsic nature (svabhāva) of all beings, both external and internal. Indeed, those who perceive that essential reality are freed from great fear.
भवान्पिता भवान्माता भवान्भ्राता भवान्गुरुः ।
दुःखप्रलापानार्तस्य तस्मान्मे क्षन्तुमर्हसि ॥१२॥
12. bhavānpitā bhavānmātā bhavānbhrātā bhavānguruḥ ,
duḥkhapralāpānārtasya tasmānme kṣantumarhasi.
12. bhavān pitā bhavān mātā bhavān bhrātā bhavān guruḥ
duḥkhapralāpānārtasya tasmāt me kṣantum arhasi
12. bhavān pitā,
bhavān mātā,
bhavān bhrātā,
bhavān guruḥ.
tasmāt,
duḥkhapralāpānārtasya me kṣantum arhasi.
12. You are my father, my mother, my brother, and my spiritual teacher (guru). Therefore, you should forgive me, who am distressed by these lamentations of sorrow.
तथ्यं वा यदि वातथ्यं यन्मयैतत्प्रभाषितम् ।
तद्विद्धि पृथिवीपाल भक्त्या भरतसत्तम ॥१३॥
13. tathyaṁ vā yadi vātathyaṁ yanmayaitatprabhāṣitam ,
tadviddhi pṛthivīpāla bhaktyā bharatasattama.
13. tathyam vā yadi vā atathyam yat mayā etat prabhāṣitam
tat viddhi pṛthivīpāla bhaktyā bharatasattama
13. pṛthivīpāla,
bharatasattama,
mayā yat etat tathyam vā yadi vā atathyam prabhāṣitam,
tat bhaktyā viddhi.
13. O protector of the earth (pṛthivīpāla), O best among the Bhāratas (bharatasattama), know that whatever has been spoken by me, whether true or false, was done with devotion (bhakti).