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महाभारतः       mahābhārataḥ - book-12, chapter-153

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युधिष्ठिर उवाच ।
अनर्थानामधिष्ठानमुक्तो लोभः पितामह ।
अज्ञानमपि वै तात श्रोतुमिच्छामि तत्त्वतः ॥१॥
1. yudhiṣṭhira uvāca ,
anarthānāmadhiṣṭhānamukto lobhaḥ pitāmaha ,
ajñānamapi vai tāta śrotumicchāmi tattvataḥ.
1. yudhiṣṭhiraḥ uvāca anarthānām adhiṣṭhānam uktaḥ lobhaḥ
pitāmaha ajñānam api vai tāta śrotum icchāmi tattvataḥ
1. yudhiṣṭhiraḥ uvāca pitāmaha tāta lobhaḥ anarthānām
adhiṣṭhānam uktaḥ ajñānam api vai tattvataḥ śrotum icchāmi
1. Yudhishthira said: 'O Grandfather, greed has been described as the root of all misfortunes. O dear one, I also wish to hear about ignorance in its true essence.'
भीष्म उवाच ।
करोति पापं योऽज्ञानान्नात्मनो वेत्ति च क्षमम् ।
प्रद्वेष्टि साधुवृत्तांश्च स लोकस्यैति वाच्यताम् ॥२॥
2. bhīṣma uvāca ,
karoti pāpaṁ yo'jñānānnātmano vetti ca kṣamam ,
pradveṣṭi sādhuvṛttāṁśca sa lokasyaiti vācyatām.
2. bhīṣmaḥ uvāca karoti pāpam yaḥ ajñānāt na ātmanaḥ vetti ca
kṣamam pradveṣṭi sādhuvṛttān ca saḥ lokasya eti vācyatām
2. bhīṣmaḥ uvāca yaḥ ajñānāt pāpam karoti ca ātmanaḥ kṣamam
na vetti ca sādhuvṛttān pradveṣṭi saḥ lokasya vācyatām eti
2. Bhishma said: 'The person who commits sin out of ignorance (ajñāna), and does not know what is beneficial for their own self (ātman), and furthermore detests those of virtuous conduct, that person incurs the censure of the people.'
अज्ञानान्निरयं याति तथाज्ञानेन दुर्गतिम् ।
अज्ञानात्क्लेशमाप्नोति तथापत्सु निमज्जति ॥३॥
3. ajñānānnirayaṁ yāti tathājñānena durgatim ,
ajñānātkleśamāpnoti tathāpatsu nimajjati.
3. ajñānāt nirayam yāti tathā ajñānena durgatim
ajñānāt kleśam āpnoti tathā āpatsu nimajjati
3. ajñānāt nirayam yāti tathā ajñānena durgatim
ajñānāt kleśam āpnoti tathā āpatsu nimajjati
3. Due to ignorance, one goes to misery and similarly falls into a wretched state. From ignorance, one obtains distress, and likewise sinks into calamities.
युधिष्ठिर उवाच ।
अज्ञानस्य प्रवृत्तिं च स्थानं वृद्धिं क्षयोदयौ ।
मूलं योगं गतिं कालं कारणं हेतुमेव च ॥४॥
4. yudhiṣṭhira uvāca ,
ajñānasya pravṛttiṁ ca sthānaṁ vṛddhiṁ kṣayodayau ,
mūlaṁ yogaṁ gatiṁ kālaṁ kāraṇaṁ hetumeva ca.
4. yudhiṣṭhiraḥ uvāca ajñānasya pravṛttim ca sthānam vṛddhim
kṣayodayau mūlam yogam gatim kālam kāraṇam hetum eva ca
4. yudhiṣṭhiraḥ uvāca ajñānasya pravṛttim ca sthānam vṛddhim
kṣayodayau mūlam yogam gatim kālam kāraṇam hetum eva ca
4. Yudhishthira said: [I wish to understand] the manifestation of ignorance, and its location, its growth, its decline and rise, its root, its discipline (yoga), its ultimate state, its time, its cause, and indeed its reason.
श्रोतुमिच्छामि तत्त्वेन यथावदिह पार्थिव ।
अज्ञानप्रभवं हीदं यद्दुःखमुपलभ्यते ॥५॥
5. śrotumicchāmi tattvena yathāvadiha pārthiva ,
ajñānaprabhavaṁ hīdaṁ yadduḥkhamupalabhyate.
5. śrotum icchāmi tattvena yathāvat iha pārthiva
ajñānaprabhavam hi idam yat duḥkham upalabhyate
5. pārthiva iha tattvena yathāvat śrotum icchāmi
hi idam yat duḥkham upalabhyate ajñānaprabhavam
5. O King, I wish to hear truly and precisely about these matters, because this suffering that is experienced is indeed born of ignorance.
भीष्म उवाच ।
रागो द्वेषस्तथा मोहो हर्षः शोकोऽभिमानिता ।
कामः क्रोधश्च दर्पश्च तन्द्रीरालस्यमेव च ॥६॥
6. bhīṣma uvāca ,
rāgo dveṣastathā moho harṣaḥ śoko'bhimānitā ,
kāmaḥ krodhaśca darpaśca tandrīrālasyameva ca.
6. bhīṣmaḥ uvāca rāgaḥ dveṣaḥ tathā mohaḥ harṣaḥ śokaḥ
abhimānitā kāmaḥ krodhaḥ ca darpaḥ ca tandrī ālasyam eva ca
6. bhīṣmaḥ uvāca rāgaḥ dveṣaḥ tathā mohaḥ harṣaḥ śokaḥ
abhimānitā kāmaḥ krodhaḥ ca darpaḥ ca tandrī ālasyam eva ca
6. Bhishma said: Attachment, aversion, and delusion; elation, grief, and self-importance; desire, anger, and arrogance; and indeed, lassitude and laziness.
इच्छा द्वेषस्तथा तापः परवृद्ध्युपतापिता ।
अज्ञानमेतन्निर्दिष्टं पापानां चैव याः क्रियाः ॥७॥
7. icchā dveṣastathā tāpaḥ paravṛddhyupatāpitā ,
ajñānametannirdiṣṭaṁ pāpānāṁ caiva yāḥ kriyāḥ.
7. icchā dveṣaḥ tathā tāpaḥ paravṛddhyupatāpitā
ajñānam etat nirdiṣṭam pāpānām ca eva yāḥ kriyāḥ
7. icchā dveṣaḥ tathā tāpaḥ paravṛddhyupatāpitā
etat ajñānam nirdiṣṭam ca eva yāḥ pāpānām kriyāḥ
7. Desire, aversion, and suffering, as well as being tormented by the prosperity of others – this is declared to be ignorance (ajñāna). And indeed, all actions that are sinful are also ignorance.
एतया या प्रवृत्तिश्च वृद्ध्यादीन्यांश्च पृच्छसि ।
विस्तरेण महाबाहो शृणु तच्च विशां पते ॥८॥
8. etayā yā pravṛttiśca vṛddhyādīnyāṁśca pṛcchasi ,
vistareṇa mahābāho śṛṇu tacca viśāṁ pate.
8. etayā yā pravṛttiḥ ca vṛddhyādīn yān ca pṛcchasi
vistareṇa mahābāho śṛṇu tat ca viśām pate
8. mahābāho viśām pate vistareṇa śṛṇu tat ca yā
etayā pravṛttiḥ ca yān vṛddhyādīn pṛcchasi
8. O mighty-armed one, O lord of the people, listen to that in detail: the tendencies (pravṛtti) that arise from this [ignorance], and those [qualities] like prosperity (vṛddhi) and others about which you are asking.
उभावेतौ समफलौ समदोषौ च भारत ।
अज्ञानं चातिलोभश्चाप्येकं जानीहि पार्थिव ॥९॥
9. ubhāvetau samaphalau samadoṣau ca bhārata ,
ajñānaṁ cātilobhaścāpyekaṁ jānīhi pārthiva.
9. ubhau etau samaphalau samadoṣau ca bhārata
ajñānam ca atilobhaḥ ca api ekam jānīhi pārthiva
9. bhārata pārthiva jānīhi ubhau etau ajñānam ca
atilobhaḥ ca api ekam samaphalau samadoṣau
9. O Bhārata, O prince (pārthiva), know that both ignorance (ajñāna) and excessive greed are considered one (ekam), as they have equal results and equal faults.
लोभप्रभवमज्ञानं वृद्धं भूयः प्रवर्धते ।
स्थाने स्थानं क्षये क्षैण्यमुपैति विविधां गतिम् ॥१०॥
10. lobhaprabhavamajñānaṁ vṛddhaṁ bhūyaḥ pravardhate ,
sthāne sthānaṁ kṣaye kṣaiṇyamupaiti vividhāṁ gatim.
10. lobhaprabhavam ajñānam vṛddham bhūyaḥ pravardhate
sthāne sthānam kṣaye kṣaiṇyam upaiti vividhām gatim
10. lobhaprabhavam ajñānam vṛddham bhūyaḥ pravardhate
sthāne sthānam kṣaye vividhām kṣaiṇyam gatim upaiti
10. Ignorance (ajñāna), which arises from greed, when grown, further increases. It takes its proper place in various situations, and in decline, it experiences diverse states of degeneration.
मूलं लोभस्य महतः कालात्मगतिरेव च ।
छिन्नेऽच्छिन्ने तथा लोभे कारणं काल एव हि ॥११॥
11. mūlaṁ lobhasya mahataḥ kālātmagatireva ca ,
chinne'cchinne tathā lobhe kāraṇaṁ kāla eva hi.
11. mūlam lobhasya mahataḥ kālātma-gatiḥ eva ca
chinne acchinne tathā lobhe kāraṇam kālaḥ eva hi
11. mahatas lobhasya mūlam kālātma-gatiḥ eva ca
lobhe chinne tathā acchinne kāraṇam kālaḥ eva hi
11. The root of great greed (lobha) is the intrinsic nature and movement of time (kāla) itself. Whether greed (lobha) is overcome or not, time (kāla) itself is indeed the cause.
तस्याज्ञानात्तु लोभो हि लोभादज्ञानमेव च ।
सर्वे दोषास्तथा लोभात्तस्माल्लोभं विवर्जयेत् ॥१२॥
12. tasyājñānāttu lobho hi lobhādajñānameva ca ,
sarve doṣāstathā lobhāttasmāllobhaṁ vivarjayet.
12. tasya ajñānāt tu lobhaḥ hi lobhāt ajñānam eva ca
sarve doṣāḥ tathā lobhāt tasmāt lobham vivarjayet
12. tasya ajñānāt tu lobhaḥ hi lobhāt ajñānam eva ca sarve doṣāḥ
tathā lobhāt (bhavanti) tasmāt (janaḥ) lobham vivarjayet
12. From that ignorance (ajñāna) indeed comes greed (lobha), and from greed (lobha) comes ignorance (ajñāna) itself. All faults likewise stem from greed (lobha); therefore, one should completely abandon greed (lobha).
जनको युवनाश्वश्च वृषादर्भिः प्रसेनजित् ।
लोभक्षयाद्दिवं प्राप्तास्तथैवान्ये जनाधिपाः ॥१३॥
13. janako yuvanāśvaśca vṛṣādarbhiḥ prasenajit ,
lobhakṣayāddivaṁ prāptāstathaivānye janādhipāḥ.
13. janakaḥ yuvanāśvaḥ ca vṛṣādarbhiḥ prasena-jit
lobha-kṣayāt divam prāptāḥ tathā eva anye janādhipāḥ
13. janakaḥ yuvanāśvaḥ ca vṛṣādarbhiḥ prasena-jit tathā
eva anye janādhipāḥ (api) lobha-kṣayāt divam prāptāḥ
13. Janaka, Yuvanāśva, Vṛṣādarbhi, and Prasenajit — these, and likewise other rulers, attained heaven (divam) through the destruction of greed (lobha).
प्रत्यक्षं तु कुरुश्रेष्ठ त्यज लोभमिहात्मना ।
त्यक्त्वा लोभं सुखं लोके प्रेत्य चानुचरिष्यसि ॥१४॥
14. pratyakṣaṁ tu kuruśreṣṭha tyaja lobhamihātmanā ,
tyaktvā lobhaṁ sukhaṁ loke pretya cānucariṣyasi.
14. pratyakṣam tu kuru-śreṣṭha tyaja lobham iha ātmanā
| tyaktvā lobham sukham loke pretya ca anucariṣyasi
14. kuru-śreṣṭha,
tu pratyakṣam ātmanā iha lobham tyaja lobham tyaktvā loke ca pretya sukham anucariṣyasi
14. O best of the Kurus, directly abandon greed (lobha) here by your own self (ātman). Having given up greed (lobha), you will experience happiness (sukham) in this world and in the afterlife.