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महाभारतः       mahābhārataḥ - book-12, chapter-170

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युधिष्ठिर उवाच ।
धनिनो वाधना ये च वर्तयन्ति स्वतन्त्रिणः ।
सुखदुःखागमस्तेषां कः कथं वा पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
dhanino vādhanā ye ca vartayanti svatantriṇaḥ ,
sukhaduḥkhāgamasteṣāṁ kaḥ kathaṁ vā pitāmaha.
1. yudhiṣṭhira uvāca dhaninaḥ vā adhanā ye ca vartayanti
svatantriṇaḥ sukhaduḥkhāgamaḥ teṣām kaḥ katham vā pitāmaha
1. yudhiṣṭhira uvāca pitāmaha dhaninaḥ vā adhanā ye ca
svatantriṇaḥ vartayanti teṣām sukhaduḥkhāgamaḥ kaḥ vā katham
1. Yudhishthira said: 'O Grandfather, how do joy and sorrow come to those, whether wealthy or without wealth, who live independently?'
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
शम्याकेन विमुक्तेन गीतं शान्तिगतेन ह ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
śamyākena vimuktena gītaṁ śāntigatena ha.
2. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam śamyākena vimuktena gītam śāntigatena ha
2. bhīṣmaḥ uvāca atra api imam purātanam itihāsam
udāharanti vimuktena śāntigatena śamyākena ha gītam
2. Bhishma said: Here too, they cite this ancient narrative (itihāsa). It was sung by Śamyāka, who was liberated and had attained peace (śānti).
अब्रवीन्मां पुरा कश्चिद्ब्राह्मणस्त्यागमास्थितः ।
क्लिश्यमानः कुदारेण कुचैलेन बुभुक्षया ॥३॥
3. abravīnmāṁ purā kaścidbrāhmaṇastyāgamāsthitaḥ ,
kliśyamānaḥ kudāreṇa kucailena bubhukṣayā.
3. abravīt mām purā kaścid brāhmaṇaḥ tyāgam āsthitaḥ
kliśyamānaḥ kudāreṇa kucailena bubhukṣayā
3. purā kaścid tyāgam āsthitaḥ brāhmaṇaḥ kliśyamānaḥ
kudāreṇa kucailena bubhukṣayā mām abravīt
3. Formerly, a certain Brahmin, dedicated to renunciation (tyāga), spoke to me. He was suffering due to a poor axe/tool (kudāra), poor clothes, and hunger.
उत्पन्नमिह लोके वै जन्मप्रभृति मानवम् ।
विविधान्युपवर्तन्ते दुःखानि च सुखानि च ॥४॥
4. utpannamiha loke vai janmaprabhṛti mānavam ,
vividhānyupavartante duḥkhāni ca sukhāni ca.
4. utpannam iha loke vai janma-prabhṛti mānavam
vividhāni upavartante duḥkhāni ca sukhāni ca
4. iha loke vai janmaprabhṛti utpannam mānavam
vividhāni duḥkhāni ca sukhāni ca upavartante
4. In this world (loka), from the moment of birth, various sorrows and joys come upon human beings who are born.
तयोरेकतरे मार्गे यद्येनमभिसंनयेत् ।
न सुखं प्राप्य संहृष्येन्न दुःखं प्राप्य संज्वरेत् ॥५॥
5. tayorekatare mārge yadyenamabhisaṁnayet ,
na sukhaṁ prāpya saṁhṛṣyenna duḥkhaṁ prāpya saṁjvaret.
5. tayoḥ ekatare mārge yadi enam abhisaṃnayet na
sukham prāpya saṃhṛṣyet na duḥkham prāpya saṃjvaret
5. yadi tayoḥ ekatare mārge enam abhisaṃnayet,
(tadā) sukham prāpya na saṃhṛṣyet,
na duḥkham prāpya saṃjvaret
5. If one of those two paths (joy or sorrow) should lead a person, one should neither rejoice upon attaining happiness nor grieve upon experiencing sorrow.
न वै चरसि यच्छ्रेय आत्मनो वा यदीहसे ।
अकामात्मापि हि सदा धुरमुद्यम्य चैव हि ॥६॥
6. na vai carasi yacchreya ātmano vā yadīhase ,
akāmātmāpi hi sadā dhuramudyamya caiva hi.
6. na vai carasi yat śreyaḥ ātmanaḥ vā yat īhase
akāmātmā api hi sadā dhuram udyamya ca eva hi
6. ātmanaḥ yat śreyaḥ vā yat īhase na vai carasi
hi akāmātmā api sadā dhuram udyamya ca eva hi
6. You certainly do not pursue what is truly beneficial for your self (ātman), nor what you desire. Yet, even one whose self (ātman) is free from desire (akāmātman) always undertakes a burden.
अकिंचनः परिपतन्सुखमास्वादयिष्यसि ।
अकिंचनः सुखं शेते समुत्तिष्ठति चैव हि ॥७॥
7. akiṁcanaḥ paripatansukhamāsvādayiṣyasi ,
akiṁcanaḥ sukhaṁ śete samuttiṣṭhati caiva hi.
7. akiñcanaḥ paripatan sukham āsvādayiṣyasi
akiñcanaḥ sukham śete samuttiṣṭhati ca eva hi
7. akiñcanaḥ paripatan sukham āsvādayiṣyasi
akiñcanaḥ sukham śete ca eva hi samuttiṣṭhati
7. One who is free from possessions (akiñcana), even while wandering about, will truly experience happiness. Such a person (akiñcana) sleeps peacefully and indeed rises contentedly.
आकिंचन्यं सुखं लोके पथ्यं शिवमनामयम् ।
अनमित्रमथो ह्येतद्दुर्लभं सुलभं सताम् ॥८॥
8. ākiṁcanyaṁ sukhaṁ loke pathyaṁ śivamanāmayam ,
anamitramatho hyetaddurlabhaṁ sulabhaṁ satām.
8. ākiñcanyam sukham loke pathyam śivam anāmayam
anamitram atho hi etat durlabham sulabham satām
8. loke ākiñcanyam sukham pathyam śivam anāmayam
anamitram atho hi etat durlabham satām sulabham
8. The state of non-possession (ākiñcanya) is happiness in the world; it is wholesome, auspicious, and free from ailment. It is also free from enemies. Moreover, indeed, this (state) is difficult to attain (for most), but readily available to the virtuous.
अकिंचनस्य शुद्धस्य उपपन्नस्य सर्वशः ।
अवेक्षमाणस्त्रीँल्लोकान्न तुल्यमुपलक्षये ॥९॥
9. akiṁcanasya śuddhasya upapannasya sarvaśaḥ ,
avekṣamāṇastrīँllokānna tulyamupalakṣaye.
9. akiñcanasya śuddhasya upapannasya sarvaśaḥ
avekṣamāṇaḥ trīn lokān na tulyam upalakṣaye
9. trīn lokān avekṣamāṇaḥ akiñcanasya śuddhasya
sarvaśaḥ upapannasya tulyam na upalakṣaye
9. Observing all three worlds, I find nothing comparable to one who is possessionless (akiñcana), pure, and perfectly endowed in every respect.
आकिंचन्यं च राज्यं च तुलया समतोलयम् ।
अत्यरिच्यत दारिद्र्यं राज्यादपि गुणाधिकम् ॥१०॥
10. ākiṁcanyaṁ ca rājyaṁ ca tulayā samatolayam ,
atyaricyata dāridryaṁ rājyādapi guṇādhikam.
10. ākiṃcanyam ca rājyam ca tulayā samatolayam
atyaricyata dāridryam rājyāt api guṇādhikam
10. aham ākiṃcanyam ca rājyam ca tulayā samatolayam
dāridryam rājyāt api guṇādhikam atyaricyata
10. I weighed both destitution and kingship on a balance, and poverty surpassed kingship, being superior in qualities.
आकिंचन्ये च राज्ये च विशेषः सुमहानयम् ।
नित्योद्विग्नो हि धनवान्मृत्योरास्यगतो यथा ॥११॥
11. ākiṁcanye ca rājye ca viśeṣaḥ sumahānayam ,
nityodvigno hi dhanavānmṛtyorāsyagato yathā.
11. ākiṃcanye ca rājye ca viśeṣaḥ sumahān ayam
nityodvignaḥ hi dhanavān mṛtyoḥ āsya-gataḥ yathā
11. ākiṃcanye ca rājye ca ayam sumahān viśeṣaḥ asti
hi dhanavān nityodvignaḥ yathā mṛtyoḥ āsya-gataḥ
11. This is a very great distinction between destitution and kingship: indeed, a wealthy person is always anxious, just like one who has fallen into the mouth of death.
नैवास्याग्निर्न चादित्यो न मृत्युर्न च दस्यवः ।
प्रभवन्ति धनज्यानिनिर्मुक्तस्य निराशिषः ॥१२॥
12. naivāsyāgnirna cādityo na mṛtyurna ca dasyavaḥ ,
prabhavanti dhanajyāninirmuktasya nirāśiṣaḥ.
12. na eva asya agniḥ na ca ādityaḥ na mṛtyuḥ na ca
dasyavaḥ prabhavanti dhana-jyāni-nirmuktasya nirāśiṣaḥ
12. na eva agniḥ na ca ādityaḥ na mṛtyuḥ na ca dasyavaḥ
asya dhana-jyāni-nirmuktasya nirāśiṣaḥ prabhavanti
12. Neither fire, nor the sun, nor death, nor robbers can overpower one who is liberated from the burden of wealth and is free from desires.
तं वै सदा कामचरमनुपस्तीर्णशायिनम् ।
बाहूपधानं शाम्यन्तं प्रशंसन्ति दिवौकसः ॥१३॥
13. taṁ vai sadā kāmacaramanupastīrṇaśāyinam ,
bāhūpadhānaṁ śāmyantaṁ praśaṁsanti divaukasaḥ.
13. tam vai sadā kāma-caram anupastīrṇa-śāyinam
bāhūpadhānam śāmyantam praśaṃsanti divaukasaḥ
13. vai divaukasaḥ tam sadā kāma-caram
anupastīrṇa-śāyinam bāhūpadhānam śāmyantam praśaṃsanti
13. Indeed, the gods praise him who always moves about freely, sleeps without a mat or bed, uses his arm as a pillow, and is tranquil.
धनवान्क्रोधलोभाभ्यामाविष्टो नष्टचेतनः ।
तिर्यगीक्षः शुष्कमुखः पापको भ्रुकुटीमुखः ॥१४॥
14. dhanavānkrodhalobhābhyāmāviṣṭo naṣṭacetanaḥ ,
tiryagīkṣaḥ śuṣkamukhaḥ pāpako bhrukuṭīmukhaḥ.
14. dhanavān krodhalobhābhyām āviṣṭaḥ naṣṭacetanaḥ
tiryagīkṣaḥ śuṣkamukhaḥ pāpakaḥ bhrukuṭīmukhaḥ
14. dhanavān krodhalobhābhyām āviṣṭaḥ naṣṭacetanaḥ
tiryagīkṣaḥ śuṣkamukhaḥ pāpakaḥ bhrukuṭīmukhaḥ
14. A wealthy man, overwhelmed by anger and greed, loses his senses. He casts askance glances, his face is parched, he is sinful, and his brow is furrowed with a frown.
निर्दशंश्चाधरोष्ठं च क्रुद्धो दारुणभाषिता ।
कस्तमिच्छेत्परिद्रष्टुं दातुमिच्छति चेन्महीम् ॥१५॥
15. nirdaśaṁścādharoṣṭhaṁ ca kruddho dāruṇabhāṣitā ,
kastamicchetparidraṣṭuṁ dātumicchati cenmahīm.
15. nirdasan ca adharoṣṭham ca kruddhaḥ dāruṇabhāṣitā
kaḥ tam icchet paridraṣṭum dātum icchati cet mahīm
15. ca nirdasan adharoṣṭham ca kruddhaḥ dāruṇabhāṣitā
kaḥ icchet paridraṣṭum tam cet icchati dātum mahīm
15. And biting his lower lip, angry, and speaking harshly, who would want to even look at him, even if he wished to give away the entire earth?
श्रिया ह्यभीक्ष्णं संवासो मोहयत्यविचक्षणम् ।
सा तस्य चित्तं हरति शारदाभ्रमिवानिलः ॥१६॥
16. śriyā hyabhīkṣṇaṁ saṁvāso mohayatyavicakṣaṇam ,
sā tasya cittaṁ harati śāradābhramivānilaḥ.
16. śriyā hi abhīkṣṇam saṁvāsaḥ mohayati avicakṣaṇam
sā tasya cittam harati śāradābhram iva anilaḥ
16. hi abhīkṣṇam saṁvāsaḥ śriyā mohayati avicakṣaṇam
sā harati tasya cittam iva anilaḥ śāradābhram
16. Constant association with wealth indeed deludes the unwise. It (wealth) carries away his mind, just as the wind disperses an autumn cloud.
अथैनं रूपमानश्च धनमानश्च विन्दति ।
अभिजातोऽस्मि सिद्धोऽस्मि नास्मि केवलमानुषः ।
इत्येभिः कारणैस्तस्य त्रिभिश्चित्तं प्रसिच्यते ॥१७॥
17. athainaṁ rūpamānaśca dhanamānaśca vindati ,
abhijāto'smi siddho'smi nāsmi kevalamānuṣaḥ ,
ityebhiḥ kāraṇaistasya tribhiścittaṁ prasicyate.
17. atha enam rūpamānaḥ ca dhanamānaḥ ca
vindati abhijātaḥ asmi siddhaḥ asmi
na asmi kevalamānuṣaḥ iti ebhiḥ
kāraṇaiḥ tasya tribhiḥ cittam prasicyate
17. atha rūpamānaḥ ca dhanamānaḥ ca vindati
enam asmi abhijātaḥ asmi siddhaḥ
asmi na kevalamānuṣaḥ iti ebhiḥ
tribhiḥ kāraṇaiḥ tasya cittam prasicyate
17. Then, pride in his appearance and pride in his wealth seize him. (He thinks to himself,) "I am of noble birth, I am accomplished, I am not merely a human being." Thus, by these three reasons, his mind becomes imbued (with arrogance).
स प्रसिक्तमना भोगान्विसृज्य पितृसंचितान् ।
परिक्षीणः परस्वानामादानं साधु मन्यते ॥१८॥
18. sa prasiktamanā bhogānvisṛjya pitṛsaṁcitān ,
parikṣīṇaḥ parasvānāmādānaṁ sādhu manyate.
18. saḥ prasiktamanāḥ bhogān visṛjya pitṛsañcitān
parikṣīṇaḥ parasvānām ādānam sādhu manyate
18. saḥ prasiktamanāḥ pitṛsañcitān bhogān visṛjya
parikṣīṇaḥ parasvānām ādānam sādhu manyate
18. With a restless mind, he abandons the enjoyments accumulated by his ancestors. Being utterly ruined, he then considers the taking of others' property to be proper.
तमतिक्रान्तमर्यादमाददानं ततस्ततः ।
प्रतिषेधन्ति राजानो लुब्धा मृगमिवेषुभिः ॥१९॥
19. tamatikrāntamaryādamādadānaṁ tatastataḥ ,
pratiṣedhanti rājāno lubdhā mṛgamiveṣubhiḥ.
19. tam atikrāntamaryādam ādadānam tatastataḥ
pratiṣedhanti rājānaḥ lubdhāḥ mṛgam iva iṣubhiḥ
19. lubdhāḥ rājānaḥ tam atikrāntamaryādam tatastataḥ
ādadānam mṛgam iṣubhiḥ iva pratiṣedhanti
19. Greedy kings restrain him, who has transgressed proper conduct and is taking (property) from various places, just as hunters restrain a deer with arrows.
एवमेतानि दुःखानि तानि तानीह मानवम् ।
विविधान्युपवर्तन्ते गात्रसंस्पर्शजानि च ॥२०॥
20. evametāni duḥkhāni tāni tānīha mānavam ,
vividhānyupavartante gātrasaṁsparśajāni ca.
20. evam etāni duḥkhāni tāni tāni iha mānavam
vividhāni upavartante gātrasaṃsparśajāni ca
20. evam iha mānavam etāni tāni tāni vividhāni
ca gātrasaṃsparśajāni duḥkhāni upavartante
20. In this way, various sufferings, including those originating from physical contact, repeatedly befall human beings in this world.
तेषां परमदुःखानां बुद्ध्या भैषज्यमाचरेत् ।
लोकधर्मं समाज्ञाय ध्रुवाणामध्रुवैः सह ॥२१॥
21. teṣāṁ paramaduḥkhānāṁ buddhyā bhaiṣajyamācaret ,
lokadharmaṁ samājñāya dhruvāṇāmadhruvaiḥ saha.
21. teṣām paramaduḥkhānām buddhyā bhaiṣajyam ācaret
lokadharmam samājñāya dhruvāṇām adhruvaiḥ saha
21. lokadharmam samājñāya dhruvāṇām adhruvaiḥ saha (sambandham)
teṣām paramaduḥkhānām buddhyā bhaiṣajyam ācaret
21. One should employ intelligence as a remedy for those extreme sufferings, having fully understood the natural law (dharma) of the world concerning the interplay of the permanent and the impermanent.
नात्यक्त्वा सुखमाप्नोति नात्यक्त्वा विन्दते परम् ।
नात्यक्त्वा चाभयः शेते त्यक्त्वा सर्वं सुखी भव ॥२२॥
22. nātyaktvā sukhamāpnoti nātyaktvā vindate param ,
nātyaktvā cābhayaḥ śete tyaktvā sarvaṁ sukhī bhava.
22. na tyaktvā sukham āpnoti na tyaktvā vindate param na
tyaktvā ca abhayaḥ śete tyaktvā sarvam sukhī bhava
22. One does not attain happiness without renouncing (tyāga), nor does one find the supreme without renouncing. Without renouncing, one does not sleep fearless. Therefore, renouncing everything, be happy.
इत्येतद्धास्तिनपुरे ब्राह्मणेनोपवर्णितम् ।
शम्याकेन पुरा मह्यं तस्मात्त्यागः परो मतः ॥२३॥
23. ityetaddhāstinapure brāhmaṇenopavarṇitam ,
śamyākena purā mahyaṁ tasmāttyāgaḥ paro mataḥ.
23. iti etat ha Hāstinapure brāhmaṇena upavarṇitam
Śamyākena purā mahyam tasmāt tyāgaḥ paraḥ mataḥ
23. Thus, this was indeed explained to me long ago in Hastinapura by a Brahmin named Śamyāka. Therefore, renunciation (tyāga) is considered supreme.