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महाभारतः       mahābhārataḥ - book-12, chapter-157

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युधिष्ठिर उवाच ।
यतः प्रभवति क्रोधः कामश्च भरतर्षभ ।
शोकमोहौ विवित्सा च परासुत्वं तथा मदः ॥१॥
1. yudhiṣṭhira uvāca ,
yataḥ prabhavati krodhaḥ kāmaśca bharatarṣabha ,
śokamohau vivitsā ca parāsutvaṁ tathā madaḥ.
1. yudhiṣṭhiraḥ uvāca yataḥ prabhavati krodhaḥ kāmaḥ ca
bharatarṣabha śokamohau vivitsā ca parāsutvam tathā madaḥ
1. yudhiṣṭhiraḥ uvāca bharatarṣabha yataḥ krodhaḥ ca kāmaḥ
ca śokamohau ca vivitsā tathā parāsutvam madaḥ prabhavati
1. Yudhishthira said: O best of Bharatas, from what (source) arise anger, and desire, grief, and delusion, as well as the desire to know, the state of being lifeless, and arrogance?
लोभो मात्सर्यमीर्ष्या च कुत्सासूया कृपा तथा ।
एतत्सर्वं महाप्राज्ञ याथातथ्येन मे वद ॥२॥
2. lobho mātsaryamīrṣyā ca kutsāsūyā kṛpā tathā ,
etatsarvaṁ mahāprājña yāthātathyena me vada.
2. lobhaḥ mātsaryam īrṣyā ca kutsā asūyā kṛpā tathā
etat sarvam mahāprājña yāthātathyena me vada
2. mahāprājña me lobhaḥ mātsaryam īrṣyā ca kutsā
asūyā kṛpā tathā etat sarvam yāthātathyena vada
2. And greed, envy, jealousy, contempt, fault-finding, and pity. O greatly wise one, tell me all this exactly as it is (i.e., its origin).
भीष्म उवाच ।
त्रयोदशैतेऽतिबलाः शत्रवः प्राणिनां स्मृताः ।
उपासते महाराज समस्ताः पुरुषानिह ॥३॥
3. bhīṣma uvāca ,
trayodaśaite'tibalāḥ śatravaḥ prāṇināṁ smṛtāḥ ,
upāsate mahārāja samastāḥ puruṣāniha.
3. bhīṣmaḥ uvāca trayodaśa ete atibalāḥ śatravaḥ
prāṇinām smṛtāḥ upāsate mahārāja samastāḥ puruṣān iha
3. bhīṣmaḥ uvāca mahārāja ete trayodaśa atibalāḥ
prāṇinām śatravaḥ smṛtāḥ samastāḥ iha puruṣān upāsate
3. Bhishma said: These thirteen exceedingly powerful (atibala) ones are remembered as the enemies of living beings. O great king, they collectively beset all people (puruṣa) in this world.
एते प्रमत्तं पुरुषमप्रमत्ता नुदन्ति हि ।
वृका इव विलुम्पन्ति दृष्ट्वैव पुरुषेतरान् ॥४॥
4. ete pramattaṁ puruṣamapramattā nudanti hi ,
vṛkā iva vilumpanti dṛṣṭvaiva puruṣetarān.
4. ete pramattam puruṣam apramattāḥ nudanti hi
vṛkāḥ iva vilumpanti dṛṣṭvā eva puruṣetarān
4. hi ete apramattāḥ pramattam puruṣam nudanti
vṛkāḥ iva puruṣetarān dṛṣṭvā eva vilumpanti
4. Indeed, these vigilant (forces) afflict a negligent person (puruṣa). Like wolves, they plunder the possessions of others immediately upon sight.
एभ्यः प्रवर्तते दुःखमेभ्यः पापं प्रवर्तते ।
इति मर्त्यो विजानीयात्सततं भरतर्षभ ॥५॥
5. ebhyaḥ pravartate duḥkhamebhyaḥ pāpaṁ pravartate ,
iti martyo vijānīyātsatataṁ bharatarṣabha.
5. ebhyaḥ pravartate duḥkham ebhyaḥ pāpam pravartate
iti martyaḥ vijānīyāt satatam bharatarṣabha
5. bharatarṣabha ebhyaḥ duḥkham pravartate ebhyaḥ
pāpam pravartate iti martyaḥ satatam vijānīyāt
5. O best of Bharatas, from these (vices/senses) suffering arises, and from these, sin arises. A mortal should always understand this.
एतेषामुदयं स्थानं क्षयं च पुरुषोत्तम ।
हन्त ते वर्तयिष्यामि तन्मे निगदतः शृणु ॥६॥
6. eteṣāmudayaṁ sthānaṁ kṣayaṁ ca puruṣottama ,
hanta te vartayiṣyāmi tanme nigadataḥ śṛṇu.
6. eteṣām udayam sthānam kṣayam ca puruṣottama
hanta te vartayiṣyāmi tat me nigadataḥ śṛṇu
6. puruṣottama hanta te eteṣām udayam sthānam
ca kṣayam vartayiṣyāmi nigadataḥ me tat śṛṇu
6. O best among men, indeed, I shall explain to you the origin, continued existence, and destruction of these (vices). Listen to that from me as I speak.
लोभात्क्रोधः प्रभवति परदोषैरुदीर्यते ।
क्षमया तिष्ठते राजञ्श्रीमांश्च विनिवर्तते ॥७॥
7. lobhātkrodhaḥ prabhavati paradoṣairudīryate ,
kṣamayā tiṣṭhate rājañśrīmāṁśca vinivartate.
7. lobhāt krodhaḥ prabhavati paradoṣaiḥ udīryate
kṣamayā tiṣṭhate rājan śrīmān ca vinivartate
7. rājan lobhāt krodhaḥ prabhavati paradoṣaiḥ
udīryate kṣamayā tiṣṭhate ca śrīmān vinivartate
7. O king, anger arises from greed. It is provoked by the faults of others. It (anger) subsides through patience, and a glorious person turns away (from such negative emotions).
संकल्पाज्जायते कामः सेव्यमानो विवर्धते ।
अवद्यदर्शनाद्व्येति तत्त्वज्ञानाच्च धीमताम् ॥८॥
8. saṁkalpājjāyate kāmaḥ sevyamāno vivardhate ,
avadyadarśanādvyeti tattvajñānācca dhīmatām.
8. saṅkalpāt jāyate kāmaḥ sevyamānaḥ vivardhate
avadya-darśanāt vyeti tattva-jñānāt ca dhīmatām
8. kāmaḥ saṅkalpāt jāyate sevyamānaḥ vivardhate
dhīmatām avadya-darśanāt tattva-jñānāt ca vyeti
8. Desire (kāma) arises from mental resolve (saṅkalpa); when indulged, it grows. For the wise, it diminishes upon perceiving its flaws and through the knowledge of truth (tattva-jñāna).
विरुद्धानि हि शास्त्राणि पश्यन्तीहाल्पबुद्धयः ।
विवित्सा जायते तत्र तत्त्वज्ञानान्निवर्तते ॥९॥
9. viruddhāni hi śāstrāṇi paśyantīhālpabuddhayaḥ ,
vivitsā jāyate tatra tattvajñānānnivartate.
9. viruddhāni hi śāstrāṇi paśyanti iha alpa-buddhayaḥ
vivitsā jāyate tatra tattva-jñānāt nivartate
9. hi alpa-buddhayaḥ iha viruddhāni śāstrāṇi paśyanti
tatra vivitsā jāyate tattva-jñānāt nivartate
9. Indeed, those with limited intellect (alpa-buddhayaḥ) perceive contradictions in the scriptures (śāstrāṇi). A desire for knowledge (vivitsā) arises concerning these, but it is dispelled by the knowledge of truth (tattva-jñāna).
प्रीतेः शोकः प्रभवति वियोगात्तस्य देहिनः ।
यदा निरर्थकं वेत्ति तदा सद्यः प्रणश्यति ॥१०॥
10. prīteḥ śokaḥ prabhavati viyogāttasya dehinaḥ ,
yadā nirarthakaṁ vetti tadā sadyaḥ praṇaśyati.
10. prīteḥ śokaḥ prabhavati viyogāt tasya dehinaḥ
yadā nirarthakam vetti tadā sadyaḥ praṇaśyati
10. śokaḥ prīteḥ viyogāt tasya dehinaḥ prabhavati
yadā nirarthakam vetti tadā sadyaḥ praṇaśyati
10. Sorrow (śoka) arises from affection (prīti) due to the separation from that embodied being (dehin). When one understands it to be meaningless, then sorrow immediately vanishes.
परासुता क्रोधलोभादभ्यासाच्च प्रवर्तते ।
दयया सर्वभूतानां निर्वेदात्सा निवर्तते ॥११॥
11. parāsutā krodhalobhādabhyāsācca pravartate ,
dayayā sarvabhūtānāṁ nirvedātsā nivartate.
11. parāsutā krodha-lobhāt abhyāsāt ca pravartate
dayayā sarva-bhūtānām nirvedāt sā nivartate
11. parāsutā krodha-lobhāt abhyāsāt ca pravartate
sā dayayā sarva-bhūtānām nirvedāt nivartate
11. The state of insensibility or apathy (parāsutā) arises from anger (krodha), greed (lobha), and habitual practice (abhyāsa). That same insensibility ceases through compassion for all beings and from spiritual detachment (nirveda).
सत्त्वत्यागात्तु मात्सर्यमहितानि च सेवते ।
एतत्तु क्षीयते तात साधूनामुपसेवनात् ॥१२॥
12. sattvatyāgāttu mātsaryamahitāni ca sevate ,
etattu kṣīyate tāta sādhūnāmupasevanāt.
12. sattvatyāgāt tu mātsaryam ahitāni ca sevate
etat tu kṣīyate tāta sādhūnām upasevanāt
12. tāta sattvatyāgāt tu mātsaryam ca ahitāni
sevate etat tu sādhūnām upasevanāt kṣīyate
12. Indeed, by abandoning one's intrinsic nature (sattva), one yields to envy and indulges in harmful actions. But, dear one, this (tendency) diminishes through association with virtuous people.
कुलाज्ज्ञानात्तथैश्वर्यान्मदो भवति देहिनाम् ।
एभिरेव तु विज्ञातैर्मदः सद्यः प्रणश्यति ॥१३॥
13. kulājjñānāttathaiśvaryānmado bhavati dehinām ,
ebhireva tu vijñātairmadaḥ sadyaḥ praṇaśyati.
13. kulāt jñānāt tathā aiśvaryāt madaḥ bhavati dehinām
ebhiḥ eva tu vijñātaiḥ madaḥ sadyaḥ praṇaśyati
13. dehinām kulāt jñānāt tathā aiśvaryāt madaḥ bhavati
tu ebhiḥ eva vijñātaiḥ madaḥ sadyaḥ praṇaśyati
13. Arrogance (mada) arises in embodied beings from their lineage, knowledge, and prosperity. But when these very things are properly understood, that arrogance (mada) immediately vanishes.
ईर्ष्या कामात्प्रभवति संघर्षाच्चैव भारत ।
इतरेषां तु मर्त्यानां प्रज्ञया सा प्रणश्यति ॥१४॥
14. īrṣyā kāmātprabhavati saṁgharṣāccaiva bhārata ,
itareṣāṁ tu martyānāṁ prajñayā sā praṇaśyati.
14. īrṣyā kāmāt prabhavati saṃgharṣāt ca eva bhārata
itareṣām tu martyānām prajñayā sā praṇaśyati
14. bhārata īrṣyā kāmāt ca eva saṃgharṣāt prabhavati
tu itareṣām martyānām sā prajñayā praṇaśyati
14. O Bhārata, envy (īrṣyā) arises from desire (kāma) and also from conflict. But for other mortals, that (envy) is destroyed by wisdom.
विभ्रमाल्लोकबाह्यानां द्वेष्यैर्वाक्यैरसंगतैः ।
कुत्सा संजायते राजन्नुपेक्षाभिः प्रशाम्यति ॥१५॥
15. vibhramāllokabāhyānāṁ dveṣyairvākyairasaṁgataiḥ ,
kutsā saṁjāyate rājannupekṣābhiḥ praśāmyati.
15. vibhramāt lokabāhyānām dveṣyaiḥ vākyaiḥ asaṅgataiḥ
kutsā sañjāyate rājan upekṣābhiḥ praśāmyati
15. rājan lokabāhyānām vibhramāt dveṣyaiḥ vākyaiḥ
asaṅgataiḥ kutsā sañjāyate upekṣābhiḥ praśāmyati
15. O King, censure (kutsā) arises from the delusions of those estranged from society, and through their hateful and inappropriate words. It subsides through indifference.
प्रतिकर्तुमशक्याय बलस्थायापकारिणे ।
असूया जायते तीव्रा कारुण्याद्विनिवर्तते ॥१६॥
16. pratikartumaśakyāya balasthāyāpakāriṇe ,
asūyā jāyate tīvrā kāruṇyādvinivartate.
16. pratikartum aśakyāya balasthāya apakāriṇe
asūyā jāyate tīvrā kāruṇyāt vinivartate
16. pratikartum aśakyāya balasthāya apakāriṇe
tīvrā asūyā jāyate kāruṇyāt vinivartate
16. Intense ill-will arises towards a powerful wrongdoer who cannot be counteracted. However, it recedes due to compassion (kāruṇya).
कृपणान्सततं दृष्ट्वा ततः संजायते कृपा ।
धर्मनिष्ठां यदा वेत्ति तदा शाम्यति सा कृपा ॥१७॥
17. kṛpaṇānsatataṁ dṛṣṭvā tataḥ saṁjāyate kṛpā ,
dharmaniṣṭhāṁ yadā vetti tadā śāmyati sā kṛpā.
17. kṛpaṇān satatam dṛṣṭvā tataḥ saṃjāyate kṛpā
dharmaniṣṭhām yadā vetti tadā śāmyati sā kṛpā
17. satatam kṛpaṇān dṛṣṭvā tataḥ kṛpā saṃjāyate yadā dharmaniṣṭhām vetti,
tadā sā kṛpā śāmyati
17. Upon constantly observing the miserable, compassion (kṛpā) arises. However, when one understands adherence to natural law (dharma), that compassion (kṛpā) then subsides.
एतान्येव जितान्याहुः प्रशमाच्च त्रयोदश ।
एते हि धार्तराष्ट्राणां सर्वे दोषास्त्रयोदश ।
त्वया सर्वात्मना नित्यं विजिता जेष्यसे च तान् ॥१८॥
18. etānyeva jitānyāhuḥ praśamācca trayodaśa ,
ete hi dhārtarāṣṭrāṇāṁ sarve doṣāstrayodaśa ,
tvayā sarvātmanā nityaṁ vijitā jeṣyase ca tān.
18. etāni eva jitāni āhuḥ praśamāt ca
trayodaśa ete hi dhārtarāṣṭrāṇām
sarve doṣāḥ trayodaśa tvayā
sarvātmanā nityam vijitā jeṣyase ca tān
18. praśamāt ca etāni eva trayodaśa jitāni
āhuḥ hi ete sarve trayodaśa doṣāḥ
dhārtarāṣṭrāṇām (santi) tvayā sarvātmanā
nityam vijitā (asti) ca tān jeṣyase
18. These very thirteen are declared to be overcome through tranquility. Indeed, these are all the thirteen faults of the sons of Dhritarashtra. By you, wholeheartedly, this conquest (vijitā) has always been achieved, and you will certainly conquer them.