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महाभारतः       mahābhārataḥ - book-12, chapter-17

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युधिष्ठिर उवाच ।
असंतोषः प्रमादश्च मदो रागोऽप्रशान्तता ।
बलं मोहोऽभिमानश्च उद्वेगश्चापि सर्वशः ॥१॥
1. yudhiṣṭhira uvāca ,
asaṁtoṣaḥ pramādaśca mado rāgo'praśāntatā ,
balaṁ moho'bhimānaśca udvegaścāpi sarvaśaḥ.
1. yudhiṣṭhiraḥ uvāca asaṃtoṣaḥ pramādaḥ ca madaḥ rāgaḥ
apraśāntatā balam mohaḥ abhimānaḥ ca udvegaḥ ca api sarvaśaḥ
1. yudhiṣṭhiraḥ uvāca asaṃtoṣaḥ ca pramādaḥ madaḥ rāgaḥ
apraśāntatā balam mohaḥ ca abhimānaḥ ca api udvegaḥ sarvaśaḥ
1. Yudhiṣṭhira said: Discontentment, negligence, arrogance, attachment, restlessness, coercive power, delusion, ego (abhimāna), and agitation - all these are present in every way.
एभिः पाप्मभिराविष्टो राज्यं त्वमभिकाङ्क्षसि ।
निरामिषो विनिर्मुक्तः प्रशान्तः सुसुखी भव ॥२॥
2. ebhiḥ pāpmabhirāviṣṭo rājyaṁ tvamabhikāṅkṣasi ,
nirāmiṣo vinirmuktaḥ praśāntaḥ susukhī bhava.
2. ebhiḥ pāpmabhiḥ āviṣṭaḥ rājyam tvam abhikāṅkṣasi
nirāmiṣaḥ vinirmuktaḥ praśāntaḥ susukhī bhava
2. tvam ebhiḥ pāpmabhiḥ āviṣṭaḥ rājyam abhikāṅkṣasi
nirāmiṣaḥ vinirmuktaḥ praśāntaḥ susukhī bhava
2. Overwhelmed by these sinful tendencies, you desire sovereignty. Be free from worldly attachments, completely liberated, tranquil, and supremely happy.
य इमामखिलां भूमिं शिष्यादेको महीपतिः ।
तस्याप्युदरमेवैकं किमिदं त्वं प्रशंससि ॥३॥
3. ya imāmakhilāṁ bhūmiṁ śiṣyādeko mahīpatiḥ ,
tasyāpyudaramevaikaṁ kimidaṁ tvaṁ praśaṁsasi.
3. yaḥ imām akhilām bhūmim śiṣyāt ekaḥ mahīpatiḥ
tasya api udaram eva ekam kim idam tvam praśaṃsasi
3. tvam idam kim praśaṃsasi yaḥ ekaḥ mahīpatiḥ imām
akhilām bhūmim śiṣyāt tasya api ekam udaram eva
3. Even if a single king were to rule this entire earth, he would still have only one belly. Why, then, do you praise such a pursuit (of power and dominion)?
नाह्ना पूरयितुं शक्या न मासेन नरर्षभ ।
अपूर्यां पूरयन्निच्छामायुषापि न शक्नुयात् ॥४॥
4. nāhnā pūrayituṁ śakyā na māsena nararṣabha ,
apūryāṁ pūrayannicchāmāyuṣāpi na śaknuyāt.
4. na ahnā pūrayitum śakyā na māsena nararṣabha
apūryām pūrayan icchām āyuṣā api na śaknuyāt
4. nararṣabha ahnā na pūrayitum śakyā māsena na
apūryām icchām pūrayan āyuṣā api na śaknuyāt
4. O best of men, (desire) cannot be satisfied in a single day or even a month. One attempting to fulfill an insatiable desire would not succeed, even with their entire lifespan.
यथेद्धः प्रज्वलत्यग्निरसमिद्धः प्रशाम्यति ।
अल्पाहारतया त्वग्निं शमयौदर्यमुत्थितम् ।
जयोदरं पृथिव्या ते श्रेयो निर्जितया जितम् ॥५॥
5. yatheddhaḥ prajvalatyagnirasamiddhaḥ praśāmyati ,
alpāhāratayā tvagniṁ śamayaudaryamutthitam ,
jayodaraṁ pṛthivyā te śreyo nirjitayā jitam.
5. yathā iddhaḥ prajvalati agniḥ asamiddhaḥ
praśāmyati alpāhāratayā tu agnim
śamaya audaryam utthitam jaya udaram
pṛthivyā te śreyaḥ nirjitayā jitam
5. yathā iddhaḥ agniḥ prajvalati asamiddhaḥ
praśāmyati tu alpāhāratayā utthitam
audaryam agnim śamaya udaram jaya
te śreyaḥ jitam nirjitayā pṛthivyā
5. Just as an ignited fire burns brightly, but an unfueled one is extinguished, so too, by consuming little, you should extinguish the inner fire (of desire) that has arisen from your belly. Conquer your belly! For you, a superior welfare (śreyaḥ) is attained by this (inner conquest) than by a conquered earth.
मानुषान्कामभोगांस्त्वमैश्वर्यं च प्रशंससि ।
अभोगिनोऽबलाश्चैव यान्ति स्थानमनुत्तमम् ॥६॥
6. mānuṣānkāmabhogāṁstvamaiśvaryaṁ ca praśaṁsasi ,
abhogino'balāścaiva yānti sthānamanuttamam.
6. mānuṣān kāmabhogān tvam aiśvaryam ca praśaṃsasi
abhoginaḥ abalāḥ ca eva yānti sthānam anuttamam
6. tvam mānuṣān kāmabhogān aiśvaryam ca praśaṃsasi
abhoginaḥ abalāḥ ca eva anuttamam sthānam yānti
6. You praise human desires and their enjoyments, along with sovereignty. Yet, those who do not indulge in worldly pleasures and are (outwardly) weak attain the supreme state.
योगक्षेमौ च राष्ट्रस्य धर्माधर्मौ त्वयि स्थितौ ।
मुच्यस्व महतो भारात्त्यागमेवाभिसंश्रय ॥७॥
7. yogakṣemau ca rāṣṭrasya dharmādharmau tvayi sthitau ,
mucyasva mahato bhārāttyāgamevābhisaṁśraya.
7. yogakṣemau ca rāṣṭrasya dharmādharmau tvayi sthitau
mucyasva mahataḥ bhārāt tyāgam eva abhisaṃśraya
7. rāṣṭrasya yogakṣemau ca dharmādharmau tvayi sthitau
(ataḥ) mahataḥ bhārāt mucyasva tyāgam eva abhisaṃśraya
7. Both the welfare and security of the nation, and the principles of natural law (dharma) and unrighteousness, reside in you. Therefore, free yourself from this great burden; take refuge solely in renunciation (tyāga).
एकोदरकृते व्याघ्रः करोति विघसं बहु ।
तमन्येऽप्युपजीवन्ति मन्दवेगंचरा मृगाः ॥८॥
8. ekodarakṛte vyāghraḥ karoti vighasaṁ bahu ,
tamanye'pyupajīvanti mandavegaṁcarā mṛgāḥ.
8. ekodarakṛte vyāghraḥ karoti vighasam bahu
tam anye api upajīvanti mandavegaṃcarāḥ mṛgāḥ
8. vyāghraḥ ekodarakṛte bahu vighasam karoti
anye api mandavegaṃcarāḥ mṛgāḥ tam upajīvanti
8. For the sake of its own belly, a tiger makes much prey. Others, even the slow-moving deer, subsist on it.
विषयान्प्रतिसंहृत्य संन्यासं कुरुते यतिः ।
न च तुष्यन्ति राजानः पश्य बुद्ध्यन्तरं यथा ॥९॥
9. viṣayānpratisaṁhṛtya saṁnyāsaṁ kurute yatiḥ ,
na ca tuṣyanti rājānaḥ paśya buddhyantaraṁ yathā.
9. viṣayān pratisaṃhṛtya saṃnyāsam kurute yatiḥ na
ca tuṣyanti rājānaḥ paśya buddhyantaram yathā
9. yatiḥ viṣayān pratisaṃhṛtya saṃnyāsam kurute ca
rājānaḥ na tuṣyanti yathā (idaṃ) buddhyantaram paśya
9. An ascetic (yati) withdraws from sense objects and practices renunciation (saṃnyāsa). Yet, kings are not satisfied. See how great the difference in their mindset is!
पत्राहारैरश्मकुट्टैर्दन्तोलूखलिकैस्तथा ।
अब्भक्षैर्वायुभक्षैश्च तैरयं नरको जितः ॥१०॥
10. patrāhārairaśmakuṭṭairdantolūkhalikaistathā ,
abbhakṣairvāyubhakṣaiśca tairayaṁ narako jitaḥ.
10. patrāhāraiḥ aśmakuṭṭaiḥ dantolūkhlikaiḥ tathā
ambhakṣaiḥ vāyubhakṣaiḥ ca taiḥ ayam narakaḥ jitaḥ
10. patrāhāraiḥ,
aśmakuṭṭaiḥ,
dantolūkhlikaiḥ,
tathā ambhakṣaiḥ,
ca vāyubhakṣaiḥ taiḥ ayam narakaḥ jitaḥ
10. By those who subsist on leaves, by those who crush with stones, by those who use their teeth as a mortar, and similarly by those who subsist on water, and by those who subsist on air - by them, this hell (naraka) has been conquered.
यश्चेमां वसुधां कृत्स्नां प्रशासेदखिलां नृपः ।
तुल्याश्मकाञ्चनो यश्च स कृतार्थो न पार्थिवः ॥११॥
11. yaścemāṁ vasudhāṁ kṛtsnāṁ praśāsedakhilāṁ nṛpaḥ ,
tulyāśmakāñcano yaśca sa kṛtārtho na pārthivaḥ.
11. yaḥ ca imām vasudhām kṛtsnām praśāset akhilām nṛpaḥ
tulyaśmakāñcanaḥ yaḥ ca saḥ kṛtārthaḥ na pārthivaḥ
11. nṛpaḥ yaḥ ca imām kṛtsnām akhilām vasudhām praśāset
ca yaḥ tulyaśmakāñcanaḥ saḥ kṛtārthaḥ na pārthivaḥ
11. And the king who would rule this entire, undivided earth, and he who considers stone and gold to be equal – the latter is truly fulfilled, not the king.
संकल्पेषु निरारम्भो निराशो निर्ममो भव ।
विशोकं स्थानमातिष्ठ इह चामुत्र चाव्ययम् ॥१२॥
12. saṁkalpeṣu nirārambho nirāśo nirmamo bhava ,
viśokaṁ sthānamātiṣṭha iha cāmutra cāvyayam.
12. saṅkalpeṣu nirārambhaḥ nirāśaḥ nirmamaḥ bhava
viśokam sthānam ātiṣṭha iha ca amutra ca avyayam
12. saṅkalpeṣu nirārambhaḥ nirāśaḥ nirmamaḥ bhava ca
iha ca amutra avyayam viśokam sthānam ātiṣṭha
12. In your resolutions, be free from undertaking (driven by personal will), free from hope (or desire), and free from possessiveness. Attain an imperishable state, free from sorrow, both in this world and the next.
निरामिषा न शोचन्ति शोचसि त्वं किमामिषम् ।
परित्यज्यामिषं सर्वं मृषावादात्प्रमोक्ष्यसे ॥१३॥
13. nirāmiṣā na śocanti śocasi tvaṁ kimāmiṣam ,
parityajyāmiṣaṁ sarvaṁ mṛṣāvādātpramokṣyase.
13. nirāmiṣāḥ na śocanti śocasi tvam kim āmiṣam
parityajya āmiṣam sarvam mṛṣāvādāt pramokṣyase
13. nirāmiṣāḥ na śocanti tvam kim āmiṣam śocasi
sarvam āmiṣam parityajya mṛṣāvādāt pramokṣyase
13. Those who are free from attachments (nirāmiṣāḥ) do not grieve. Why do you grieve for objects of desire (āmiṣam)? Abandoning all objects of desire, you will be liberated (mokṣa) from falsehood.
पन्थानौ पितृयानश्च देवयानश्च विश्रुतौ ।
ईजानाः पितृयानेन देवयानेन मोक्षिणः ॥१४॥
14. panthānau pitṛyānaśca devayānaśca viśrutau ,
ījānāḥ pitṛyānena devayānena mokṣiṇaḥ.
14. panthānau pitṛyānaḥ ca devayānaḥ ca viśrutau
ījjānāḥ pitṛyānena devayānena mokṣiṇaḥ
14. pitṛyānaḥ ca devayānaḥ ca panthānau viśrutau
ījjānāḥ pitṛyānena mokṣiṇaḥ devayānena
14. The two renowned paths are the Path of the Ancestors (Pitṛyāna) and the Path of the Deities (Devayāna). Those who perform sacrifices (ījjānāḥ) follow the Path of the Ancestors, while those who seek liberation (mokṣa) follow the Path of the Deities.
तपसा ब्रह्मचर्येण स्वाध्यायेन च पाविताः ।
विमुच्य देहान्वै भान्ति मृत्योरविषयं गताः ॥१५॥
15. tapasā brahmacaryeṇa svādhyāyena ca pāvitāḥ ,
vimucya dehānvai bhānti mṛtyoraviṣayaṁ gatāḥ.
15. tapasā brahmacaryeṇa svādhyāyena ca pāvitāḥ
vimucya dehān vai bhānti mṛtyoḥ aviṣayam gatāḥ
15. tapasā brahmacaryeṇa ca svādhyāyena pāvitāḥ
dehān vimucya mṛtyoḥ aviṣayam gatāḥ vai bhānti
15. Those who are purified by ascetic practice (tapas), celibacy, and self-study, having renounced their bodies, truly shine, having gone beyond the reach of death.
आमिषं बन्धनं लोके कर्मेहोक्तं तथामिषम् ।
ताभ्यां विमुक्तः पाशाभ्यां पदमाप्नोति तत्परम् ॥१६॥
16. āmiṣaṁ bandhanaṁ loke karmehoktaṁ tathāmiṣam ,
tābhyāṁ vimuktaḥ pāśābhyāṁ padamāpnoti tatparam.
16. āmiṣam bandhanam loke karma iha uktam tathā āmiṣam
tābhyām vimuktaḥ pāśābhyām padam āpnoti tatparam
16. loke āmiṣam bandhanam iha karma tathā āmiṣam uktam
tābhyām pāśābhyām vimuktaḥ tatparam padam āpnoti
16. In this world, worldly objects (āmiṣa) are a source of bondage; indeed, action (karma) itself is similarly called a worldly object (āmiṣa). One who is liberated from these two fetters (āmiṣa and karma) attains the supreme state.
अपि गाथामिमां गीतां जनकेन वदन्त्युत ।
निर्द्वंद्वेन विमुक्तेन मोक्षं समनुपश्यता ॥१७॥
17. api gāthāmimāṁ gītāṁ janakena vadantyuta ,
nirdvaṁdvena vimuktena mokṣaṁ samanupaśyatā.
17. api gāthām imām gītām janakena vadanti uta
nirdvandvena vimuktena mokṣam samanupaśyatā
17. api uta janakena nirdvandvena vimuktena mokṣam
samanupaśyatā imām gāthām gītām vadanti
17. They indeed say that this verse was sung by Janaka, who was free from dualities, liberated, and truly perceived ultimate liberation (mokṣa).
अनन्तं बत मे वित्तं यस्य मे नास्ति किंचन ।
मिथिलायां प्रदीप्तायां न मे दह्यति किंचन ॥१८॥
18. anantaṁ bata me vittaṁ yasya me nāsti kiṁcana ,
mithilāyāṁ pradīptāyāṁ na me dahyati kiṁcana.
18. anantam bata me vittam yasya me na asti kiñcana
mithilāyām pradīptāyām na me dahyati kiñcana
18. bata me vittam anantam yasya me kiñcana na asti
mithilāyām pradīptāyām me kiñcana na dahyati
18. Alas, my true wealth is infinite, of which I possess absolutely nothing. Even when Mithila is completely engulfed in flames, nothing of mine is burnt.
प्रज्ञाप्रासादमारुह्य नशोच्याञ्शोचतो जनान् ।
जगतीस्थानिवाद्रिस्थो मन्दबुद्धीनवेक्षते ॥१९॥
19. prajñāprāsādamāruhya naśocyāñśocato janān ,
jagatīsthānivādristho mandabuddhīnavekṣate.
19. prajñāprāsādam āruhya na śocyān śocataḥ janān
jagatīsthān iva adristhaḥ mandabuddhīn avekṣate
19. prajñāprāsādam āruhya adristhaḥ jagatīsthān iva
na śocyān śocataḥ mandabuddhīn janān avekṣate
19. A person who has ascended the palace of wisdom looks down upon people of dull intellect who grieve for those who should not be grieved for, just as one standing on a mountain observes those on the ground.
दृश्यं पश्यति यः पश्यन्स चक्षुष्मान्स बुद्धिमान् ।
अज्ञातानां च विज्ञानात्संबोधाद्बुद्धिरुच्यते ॥२०॥
20. dṛśyaṁ paśyati yaḥ paśyansa cakṣuṣmānsa buddhimān ,
ajñātānāṁ ca vijñānātsaṁbodhādbuddhirucyate.
20. dṛśyam paśyati yaḥ paśyan saḥ cakṣuṣmān saḥ buddhimān
ajñātānām ca vijñānāt sambodhāt buddhiḥ ucyate
20. yaḥ dṛśyam paśyan paśyati saḥ cakṣuṣmān saḥ buddhimān
ajñātānām vijñānāt ca sambodhāt buddhiḥ ucyate
20. The one who truly observes (paśyan) the observable (dṛśyam) is truly sighted (cakṣuṣmān) and intelligent (buddhimān). Intellect (buddhi) is said to be the understanding (vijñāna) and complete comprehension (sambodha) of what was previously unknown.
यस्तु वाचं विजानाति बहुमानमियात्स वै ।
ब्रह्मभावप्रसूतानां वैद्यानां भावितात्मनाम् ॥२१॥
21. yastu vācaṁ vijānāti bahumānamiyātsa vai ,
brahmabhāvaprasūtānāṁ vaidyānāṁ bhāvitātmanām.
21. yaḥ tu vācam vijānāti bahumānam iyāt saḥ vai
brahmabhāvaprasūtānām vaidyānām bhāvitātmanām
21. yaḥ tu vācam vijānāti,
saḥ vai brahmabhāvaprasūtānām bhāvitātmanām vaidyānām bahumānam iyāt
21. But he who comprehends the true essence of speech should indeed earn great respect from those enlightened individuals whose selves (ātman) have been cultivated and who originate from the very nature of Brahman (brahman).
यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥२२॥
22. yadā bhūtapṛthagbhāvamekasthamanupaśyati ,
tata eva ca vistāraṁ brahma saṁpadyate tadā.
22. yadā bhūtapṛthagbhāvam ekastham anupaśyati
tataḥ eva ca vistāram brahma sampadyate tadā
22. yadā [janaḥ] bhūtapṛthagbhāvam ekastham anupaśyati,
ca tataḥ eva vistāram [anupaśyati],
tadā brahma sampadyate
22. When one perceives the distinct existence of all beings as rooted in a single entity, and their entire expansion as emanating from that very source, then one attains Brahman (brahman).
ते जनास्तां गतिं यान्ति नाविद्वांसोऽल्पचेतसः ।
नाबुद्धयो नातपसः सर्वं बुद्धौ प्रतिष्ठितम् ॥२३॥
23. te janāstāṁ gatiṁ yānti nāvidvāṁso'lpacetasaḥ ,
nābuddhayo nātapasaḥ sarvaṁ buddhau pratiṣṭhitam.
23. te janāḥ tām gatim yānti na avidvāṃsaḥ alpacetasaḥ na
abuddhayaḥ na atapasaḥ sarvam buddhau pratiṣṭhitam
23. te janāḥ tām gatim yānti.
Avidvāṃsaḥ alpacetasaḥ abuddhayaḥ atapasaḥ na (yānti).
Sarvam buddhau pratiṣṭhitam.
23. Those people attain that destination, but not the ignorant, the small-minded, the unwise, nor those without austerity (tapas). Everything is established in wisdom.