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महाभारतः       mahābhārataḥ - book-12, chapter-156

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युधिष्ठिर उवाच ।
सत्यं धर्मे प्रशंसन्ति विप्रर्षिपितृदेवताः ।
सत्यमिच्छाम्यहं श्रोतुं तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
satyaṁ dharme praśaṁsanti viprarṣipitṛdevatāḥ ,
satyamicchāmyahaṁ śrotuṁ tanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca | satyam dharme praśaṃsanti viprarṣipitṛdevatāḥ
| satyam icchāmi aham śrotum tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca viprarṣipitṛdevatāḥ dharme satyam
praśaṃsanti aham satyam śrotum icchāmi he pitāmaha! tat me brūhi
1. Yudhishthira said: "Brahmins, sages, ancestors, and gods praise truth in relation to natural law (dharma). I wish to hear about truth, so please tell me that, O Grandfather."
सत्यं किंलक्षणं राजन्कथं वा तदवाप्यते ।
सत्यं प्राप्य भवेत्किं च कथं चैव तदुच्यते ॥२॥
2. satyaṁ kiṁlakṣaṇaṁ rājankathaṁ vā tadavāpyate ,
satyaṁ prāpya bhavetkiṁ ca kathaṁ caiva taducyate.
2. satyam kiṃlakṣaṇam rājan katham vā tat avāpyate
satyam prāpya bhavet kim ca katham ca eva tat ucyate
2. rājan,
satyam kiṃlakṣaṇam? vā katham tat avāpyate? ca kim bhavet satyam prāpya? ca eva katham tat ucyate?
2. O King, what are the characteristics of truth (satya)? How is it attained? And what results from attaining it? How, moreover, is it described?
भीष्म उवाच ।
चातुर्वर्ण्यस्य धर्माणां संकरो न प्रशस्यते ।
अविकारितमं सत्यं सर्ववर्णेषु भारत ॥३॥
3. bhīṣma uvāca ,
cāturvarṇyasya dharmāṇāṁ saṁkaro na praśasyate ,
avikāritamaṁ satyaṁ sarvavarṇeṣu bhārata.
3. bhīṣmaḥ uvāca cāturvarṇyasya dharmāṇām saṃkaraḥ na
praśasyate avikāritamam satyam sarvavarṇeṣu bhārata
3. bhīṣmaḥ uvāca: cāturvarṇyasya dharmāṇām saṃkaraḥ na praśasyate.
bhārata,
satyam sarvavarṇeṣu avikāritamam.
3. Bhishma said: The intermingling of the duties (dharma) of the four social orders (cāturvarṇya) is not commended. O Bhārata, truth (satya) is the most unchangeable principle among all social orders (varṇas).
सत्यं सत्सु सदा धर्मः सत्यं धर्मः सनातनः ।
सत्यमेव नमस्येत सत्यं हि परमा गतिः ॥४॥
4. satyaṁ satsu sadā dharmaḥ satyaṁ dharmaḥ sanātanaḥ ,
satyameva namasyeta satyaṁ hi paramā gatiḥ.
4. satyam satsu sadā dharmaḥ satyam dharmaḥ sanātanaḥ
satyam eva namasyeta satyam hi paramā gatiḥ
4. satyam satsu sadā dharmaḥ; satyam sanātanaḥ dharmaḥ.
satyam eva namasyeta,
hi satyam paramā gatiḥ.
4. Truth (satya) is always the natural law (dharma) among good people; it is the eternal natural law. One should indeed reverence truth, for it is certainly the supreme goal.
सत्यं धर्मस्तपो योगः सत्यं ब्रह्म सनातनम् ।
सत्यं यज्ञः परः प्रोक्तः सत्ये सर्वं प्रतिष्ठितम् ॥५॥
5. satyaṁ dharmastapo yogaḥ satyaṁ brahma sanātanam ,
satyaṁ yajñaḥ paraḥ proktaḥ satye sarvaṁ pratiṣṭhitam.
5. satyam dharmaḥ tapaḥ yogaḥ satyam brahma sanātanam
satyam yajñaḥ paraḥ proktaḥ satye sarvam pratiṣṭhitam
5. satyam dharmaḥ tapaḥ yogaḥ satyam sanātanam brahma
satyam paraḥ yajñaḥ proktaḥ sarvam satye pratiṣṭhitam
5. Truth is the natural law (dharma), austerity (tapas), and spiritual discipline (yoga). Truth is the eternal Brahman. Truth has been declared as the supreme Vedic ritual (yajña). In truth, everything is established.
आचारानिह सत्यस्य यथावदनुपूर्वशः ।
लक्षणं च प्रवक्ष्यामि सत्यस्येह यथाक्रमम् ॥६॥
6. ācārāniha satyasya yathāvadanupūrvaśaḥ ,
lakṣaṇaṁ ca pravakṣyāmi satyasyeha yathākramam.
6. ācārān iha satyasya yathāvat anupūrvaśaḥ
lakṣaṇam ca pravakṣyāmi satyasya iha yathākramam
6. iha satyasya ācārān ca lakṣaṇam yathāvat
anupūrvaśaḥ iha satyasya yathākramam pravakṣyāmi
6. Here, I will explain, in proper and successive order, both the practices associated with truth and its characteristics.
प्राप्यते हि यथा सत्यं तच्च श्रोतुं त्वमर्हसि ।
सत्यं त्रयोदशविधं सर्वलोकेषु भारत ॥७॥
7. prāpyate hi yathā satyaṁ tacca śrotuṁ tvamarhasi ,
satyaṁ trayodaśavidhaṁ sarvalokeṣu bhārata.
7. prāpyate hi yathā satyam tat ca śrotum tvam arhasi
| satyam trayodaśavidham sarvalokeṣu bhārata
7. hi yathā satyam prāpyate tat ca tvam śrotum
arhasi bhārata satyam sarvalokeṣu trayodaśavidham
7. Indeed, you ought to hear how truth is attained. O Bhārata, truth is understood to be of thirteen kinds in all worlds.
सत्यं च समता चैव दमश्चैव न संशयः ।
अमात्सर्यं क्षमा चैव ह्रीस्तितिक्षानसूयता ॥८॥
8. satyaṁ ca samatā caiva damaścaiva na saṁśayaḥ ,
amātsaryaṁ kṣamā caiva hrīstitikṣānasūyatā.
8. satyam ca samatā ca eva damaḥ ca eva na saṃśayaḥ
| amātsaryam kṣamā ca eva hrīḥ titikṣā anasūyatā
8. satyam ca samatā ca eva damaḥ ca eva saṃśayaḥ na
amātsaryam kṣamā ca eva hrīḥ titikṣā anasūyatā
8. Truth, impartiality, and self-control, without a doubt; and also absence of envy, forgiveness, modesty, forbearance, and non-carping nature.
त्यागो ध्यानमथार्यत्वं धृतिश्च सततं स्थिरा ।
अहिंसा चैव राजेन्द्र सत्याकारास्त्रयोदश ॥९॥
9. tyāgo dhyānamathāryatvaṁ dhṛtiśca satataṁ sthirā ,
ahiṁsā caiva rājendra satyākārāstrayodaśa.
9. tyāgaḥ dhyānam atha āryatvam dhṛtiḥ ca satatam
sthirā | ahiṃsā ca eva rājendra satyākārāḥ trayodaśa
9. rājendra tyāgaḥ dhyānam atha āryatvam ca satatam
sthirā dhṛtiḥ ca ahiṃsā eva ete satyākārāḥ trayodaśa
9. Renunciation, meditation (dhyāna), and nobility; and also constant, unwavering fortitude; and non-violence (ahiṃsā) - these, O best of kings, are the thirteen aspects of truth.
सत्यं नामाव्ययं नित्यमविकारि तथैव च ।
सर्वधर्माविरुद्धं च योगेनैतदवाप्यते ॥१०॥
10. satyaṁ nāmāvyayaṁ nityamavikāri tathaiva ca ,
sarvadharmāviruddhaṁ ca yogenaitadavāpyate.
10. satyam nāma avyayam nityam avikāri tathā eva ca
sarva-dharma-aviruddham ca yogena etat avāpyate
10. satyam nāma avyayam nityam avikāri tathā eva ca
sarva-dharma-aviruddham ca etat yogena avāpyate
10. Truth (satyam) is indeed imperishable, eternal, and unchanging. Moreover, it does not contradict any natural law (dharma). This truth is attained through spiritual discipline (yoga).
आत्मनीष्टे तथानिष्टे रिपौ च समता तथा ।
इच्छाद्वेषक्षयं प्राप्य कामक्रोधक्षयं तथा ॥११॥
11. ātmanīṣṭe tathāniṣṭe ripau ca samatā tathā ,
icchādveṣakṣayaṁ prāpya kāmakrodhakṣayaṁ tathā.
11. ātmani iṣṭe tathā aniṣṭe ripau ca samatā tathā
icchā-dveṣa-kṣayam prāpya kāma-krodha-kṣayam tathā
11. ātmani iṣṭe tathā aniṣṭe ripau ca samatā tathā
icchā-dveṣa-kṣayam kāma-krodha-kṣayam ca tathā prāpya
11. Equanimity (samatā) is maintained towards one's self (ātman), towards desirable and undesirable things, and towards an enemy; and likewise, attaining the destruction of desire and aversion, and similarly, the destruction of craving (kāma) and anger.
दमो नान्यस्पृहा नित्यं धैर्यं गाम्भीर्यमेव च ।
अभयं क्रोधशमनं ज्ञानेनैतदवाप्यते ॥१२॥
12. damo nānyaspṛhā nityaṁ dhairyaṁ gāmbhīryameva ca ,
abhayaṁ krodhaśamanaṁ jñānenaitadavāpyate.
12. damaḥ na anya-spṛhā nityam dhairyam gāmbhīryam eva
ca abhayam krodha-śamanam jñānena etat avāpyate
12. damaḥ na anya-spṛhā nityam dhairyam gāmbhīryam eva
ca abhayam krodha-śamanam ca etat jñānena avāpyate
12. Self-control (dama), the constant absence of desire for other things, fortitude, and indeed profundity, along with fearlessness and the calming of anger - all this is attained through true knowledge (jñāna).
अमात्सर्यं बुधाः प्राहुर्दानं धर्मे च संयमम् ।
अवस्थितेन नित्यं च सत्येनामत्सरी भवेत् ॥१३॥
13. amātsaryaṁ budhāḥ prāhurdānaṁ dharme ca saṁyamam ,
avasthitena nityaṁ ca satyenāmatsarī bhavet.
13. amātsaryam budhāḥ prāhuḥ dānam dharme ca saṃyamam
avasthitena nityam ca satyena amatsarī bhavet
13. budhāḥ amātsaryam dānam dharme ca saṃyamam prāhuḥ
avasthitena nityam satyena ca amatsarī bhavet
13. The wise (budhāḥ) declare non-envy, charity (dāna), and self-control (saṃyama) in matters of natural law (dharma). One should always be free from envy by being established in truth (satyam).
अक्षमायाः क्षमायाश्च प्रियाणीहाप्रियाणि च ।
क्षमते सर्वतः साधुः साध्वाप्नोति च सत्यवान् ॥१४॥
14. akṣamāyāḥ kṣamāyāśca priyāṇīhāpriyāṇi ca ,
kṣamate sarvataḥ sādhuḥ sādhvāpnoti ca satyavān.
14. akṣamāyāḥ kṣamāyāḥ ca priyāṇi iha apriyāṇi ca |
kṣamate sarvataḥ sādhuḥ sādhu āpnoti ca satyavān
14. sādhuḥ akṣamāyāḥ ca kṣamāyāḥ ca iha priyāṇi apriyāṇi
ca sarvataḥ kṣamate ca satyavān sādhu āpnoti
14. A virtuous person (sādhu) tolerates both pleasant and unpleasant things, whether originating from impatience or from patience (kṣamā). And a truthful person (satyavān) thereby achieves what is good.
कल्याणं कुरुते गाढं ह्रीमान्न श्लाघते क्वचित् ।
प्रशान्तवाङ्मना नित्यं ह्रीस्तु धर्मादवाप्यते ॥१५॥
15. kalyāṇaṁ kurute gāḍhaṁ hrīmānna ślāghate kvacit ,
praśāntavāṅmanā nityaṁ hrīstu dharmādavāpyate.
15. kalyāṇam kurute gāḍham hrīmān na ślāghate kvacit |
praśānta vāk manāḥ nityam hrīḥ tu dharmāt avāpyate
15. hrīmān praśānta vāk manāḥ nityam gāḍham kalyāṇam kurute,
kvacit na ślāghate tu hrīḥ dharmāt avāpyate
15. A person endowed with modesty (hrīmān), whose speech and mind are always peaceful, performs good deeds earnestly and never boasts. Modesty (hrī), however, is attained through adherence to natural law (dharma).
धर्मार्थहेतोः क्षमते तितिक्षा क्षान्तिरुच्यते ।
लोकसंग्रहणार्थं तु सा तु धैर्येण लभ्यते ॥१६॥
16. dharmārthahetoḥ kṣamate titikṣā kṣāntirucyate ,
lokasaṁgrahaṇārthaṁ tu sā tu dhairyeṇa labhyate.
16. dharma artha hetoḥ kṣamate titikṣā kṣāntiḥ ucyate |
loka saṃgrahaṇa artham tu sā tu dhairyeṇa labhyate
16. titikṣā dharmārtha hetoḥ kṣamate kṣāntiḥ ucyate
tu sā lokasaṃgrahaṇārtham tu dhairyeṇa labhyate
16. The endurance (titikṣā) exercised for the sake of natural law (dharma) and its ends is called forbearance (kṣānti). However, that (forbearance), when aimed at maintaining social order (lokasaṃgraha), is achieved through fortitude.
त्यागः स्नेहस्य यस्त्यागो विषयाणां तथैव च ।
रागद्वेषप्रहीणस्य त्यागो भवति नान्यथा ॥१७॥
17. tyāgaḥ snehasya yastyāgo viṣayāṇāṁ tathaiva ca ,
rāgadveṣaprahīṇasya tyāgo bhavati nānyathā.
17. tyāgaḥ snehasya yaḥ tyāgaḥ viṣayāṇām tathā eva ca
| rāga dveṣa prahīṇasya tyāgaḥ bhavati na anyathā
17. yaḥ tyāgaḥ snehasya ca tathā eva viṣayāṇām
tyāgaḥ rāgadveṣaprahīṇasya bhavati na anyathā
17. That renunciation (tyāga) which involves giving up affection and similarly giving up sense objects (viṣaya), such renunciation truly belongs only to one who is completely devoid of attachment (rāga) and aversion (dveṣa). It is not otherwise.
आर्यता नाम भूतानां यः करोति प्रयत्नतः ।
शुभं कर्म निराकारो वीतरागत्वमेव च ॥१८॥
18. āryatā nāma bhūtānāṁ yaḥ karoti prayatnataḥ ,
śubhaṁ karma nirākāro vītarāgatvameva ca.
18. āryatā nāma bhūtānām yaḥ karoti prayatnataḥ
śubham karma nirākāraḥ vītarāgatvam eva ca
18. āryatā nāma yaḥ bhūtānām prayatnataḥ śubham
karma karoti nirākāraḥ eva ca vītarāgatvam
18. Nobility (āryatā) is that characteristic by which one diligently performs auspicious actions (karma) for beings, being disinterested and also achieving freedom from attachment.
धृतिर्नाम सुखे दुःखे यथा नाप्नोति विक्रियाम् ।
तां भजेत सदा प्राज्ञो य इच्छेद्भूतिमात्मनः ॥१९॥
19. dhṛtirnāma sukhe duḥkhe yathā nāpnoti vikriyām ,
tāṁ bhajeta sadā prājño ya icchedbhūtimātmanaḥ.
19. dhṛtiḥ nāma sukhe duḥkhe yathā na āpnoti vikriyām
tām bhajeta sadā prājñaḥ yaḥ icchet bhūtim ātmanaḥ
19. dhṛtiḥ nāma yathā sukhe duḥkhe vikriyām na āpnoti.
prājñaḥ yaḥ ātmanaḥ bhūtim icchet tām sadā bhajeta.
19. Fortitude is that state in which one does not experience agitation or change, whether in happiness or in sorrow. A wise person who desires the prosperity of their own self (ātman) should always cultivate this (fortitude).
सर्वथा क्षमिणा भाव्यं तथा सत्यपरेण च ।
वीतहर्षभयक्रोधो धृतिमाप्नोति पण्डितः ॥२०॥
20. sarvathā kṣamiṇā bhāvyaṁ tathā satyapareṇa ca ,
vītaharṣabhayakrodho dhṛtimāpnoti paṇḍitaḥ.
20. sarvathā kṣamiṇā bhāvyam tathā satyapareṇa ca
vītaharṣabhayakrodhaḥ dhṛtim āpnoti paṇḍitaḥ
20. sarvathā kṣamiṇā tathā satyapareṇa ca bhāvyam.
vītaharṣabhayakrodhaḥ paṇḍitaḥ dhṛtim āpnoti.
20. One should always be forgiving and similarly committed to truth. A wise person who has abandoned joy, fear, and anger attains true steadfastness.
अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा ।
अनुग्रहश्च दानं च सतां धर्मः सनातनः ॥२१॥
21. adrohaḥ sarvabhūteṣu karmaṇā manasā girā ,
anugrahaśca dānaṁ ca satāṁ dharmaḥ sanātanaḥ.
21. adrohaḥ sarvabhūteṣu karmaṇā manasā girā
anugrahaḥ ca dānam ca satām dharmaḥ sanātanaḥ
21. karmaṇā manasā girā sarvabhūteṣu adrohaḥ ca
anugrahaḥ ca dānam satām sanātanaḥ dharmaḥ
21. Non-malice towards all beings, expressed through action (karma), thought, and speech; benevolence; and charity (dāna) - this constitutes the eternal (sanātana) dharma (natural law) for the virtuous.
एते त्रयोदशाकाराः पृथक्सत्यैकलक्षणाः ।
भजन्ते सत्यमेवेह बृंहयन्ति च भारत ॥२२॥
22. ete trayodaśākārāḥ pṛthaksatyaikalakṣaṇāḥ ,
bhajante satyameveha bṛṁhayanti ca bhārata.
22. ete trayodaśa-ākārāḥ pṛthak satya-eka-lakṣaṇāḥ
bhajante satyam eva iha bṛṃhayanti ca bhārata
22. bhārata,
ete pṛthak satya-eka-lakṣaṇāḥ trayodaśa-ākārāḥ iha satyam eva bhajante ca bṛṃhayanti
22. O Bhārata, these thirteen distinct forms, which are singularly characterized by truth, indeed adhere to truth here and also strengthen it.
नान्तः शक्यो गुणानां हि वक्तुं सत्यस्य भारत ।
अतः सत्यं प्रशंसन्ति विप्राः सपितृदेवताः ॥२३॥
23. nāntaḥ śakyo guṇānāṁ hi vaktuṁ satyasya bhārata ,
ataḥ satyaṁ praśaṁsanti viprāḥ sapitṛdevatāḥ.
23. na antaḥ śakyaḥ guṇānām hi vaktum satyasya bhārata
ataḥ satyam praśaṃsanti viprāḥ sa-pitṛ-devatāḥ
23. bhārata,
satyasya guṇānām antaḥ vaktum hi na śakyaḥ ataḥ viprāḥ sa-pitṛ-devatāḥ satyam praśaṃsanti
23. O Bhārata, it is indeed not possible to fully describe the qualities of truth. Therefore, the wise ones, accompanied by their ancestors and deities, praise truth.
नास्ति सत्यात्परो धर्मो नानृतात्पातकं परम् ।
स्थितिर्हि सत्यं धर्मस्य तस्मात्सत्यं न लोपयेत् ॥२४॥
24. nāsti satyātparo dharmo nānṛtātpātakaṁ param ,
sthitirhi satyaṁ dharmasya tasmātsatyaṁ na lopayet.
24. na asti satyāt paraḥ dharmaḥ na anṛtāt pātakam param
sthitiḥ hi satyam dharmasya tasmāt satyam na lopayet
24. satyāt paraḥ dharmaḥ na asti,
na anṛtāt param pātakam asti hi satyam dharmasya sthitiḥ; tasmāt satyam na lopayet
24. There is no higher natural law (dharma) than truth, nor any greater sin than untruth. For truth is indeed the foundation of natural law (dharma); therefore, one should not violate truth.
उपैति सत्याद्दानं हि तथा यज्ञाः सदक्षिणाः ।
व्रताग्निहोत्रं वेदाश्च ये चान्ये धर्मनिश्चयाः ॥२५॥
25. upaiti satyāddānaṁ hi tathā yajñāḥ sadakṣiṇāḥ ,
vratāgnihotraṁ vedāśca ye cānye dharmaniścayāḥ.
25. upaiti satyāt dānam hi tathā yajñāḥ sa-dakṣiṇāḥ
vrata-agnihotram vedāḥ ca ye ca anye dharma-niścayāḥ
25. hi satyāt dānam tathā sa-dakṣiṇāḥ yajñāḥ,
vrata-agnihotram,
vedāḥ ca,
ye ca anye dharma-niścayāḥ upaiti
25. From truth indeed come charity (dāna), as well as Vedic rituals (yajña) with their accompanying fees, and vows, fire rituals (agnihotra), the Vedas, and all other determinations concerning natural law (dharma).
अश्वमेधसहस्रं च सत्यं च तुलया धृतम् ।
अश्वमेधसहस्राद्धि सत्यमेवातिरिच्यते ॥२६॥
26. aśvamedhasahasraṁ ca satyaṁ ca tulayā dhṛtam ,
aśvamedhasahasrāddhi satyamevātiricyate.
26. aśvamedhasahasram ca satyam ca tulayā dhṛtam
aśvamedhasahasrāt hi satyam eva atiricyate
26. aśvamedhasahasram ca satyam ca tulayā dhṛtam
hi aśvamedhasahasrāt satyam eva atiricyate
26. A thousand horse sacrifices and truth (satya) were weighed on a balance. Indeed, truth alone surpasses a thousand horse sacrifices.