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महाभारतः       mahābhārataḥ - book-12, chapter-183

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भृगुरुवाच ।
सत्यं ब्रह्म तपः सत्यं सत्यं सृजति च प्रजाः ।
सत्येन धार्यते लोकः स्वर्गं सत्येन गच्छति ॥१॥
1. bhṛguruvāca ,
satyaṁ brahma tapaḥ satyaṁ satyaṁ sṛjati ca prajāḥ ,
satyena dhāryate lokaḥ svargaṁ satyena gacchati.
1. bhṛguḥ uvāca | satyam brahma tapaḥ satyam satyam sṛjati ca
prajāḥ | satyena dhāryate lokaḥ svargam satyena gacchati
1. bhṛguḥ uvāca satyam brahma (asti)
satyam tapaḥ (asti) satyam ca
prajāḥ sṛjati satyena lokaḥ
dhāryate satyena svargam gacchati
1. Bhrigu said: Truth is the ultimate reality (brahman); truth is penance (tapas). Truth also creates beings. The world is sustained by truth, and one attains heaven by truth.
अनृतं तमसो रूपं तमसा नीयते ह्यधः ।
तमोग्रस्ता न पश्यन्ति प्रकाशं तमसावृतम् ॥२॥
2. anṛtaṁ tamaso rūpaṁ tamasā nīyate hyadhaḥ ,
tamograstā na paśyanti prakāśaṁ tamasāvṛtam.
2. anṛtam tamasaḥ rūpam tamasā nīyate hi adhaḥ |
tamograstā na paśyanti prakāśam tamasāvṛttam
2. anṛtam tamasaḥ rūpam (asti) hi tamasā adhaḥ nīyate
tamograstāḥ prakāśam tamasāvṛttam na paśyanti
2. Untruth is the form of darkness; indeed, one is led downwards by darkness. Those overcome by darkness do not see the light that is veiled by darkness.
स्वर्गः प्रकाश इत्याहुर्नरकं तम एव च ।
सत्यानृतात्तदुभयं प्राप्यते जगतीचरैः ॥३॥
3. svargaḥ prakāśa ityāhurnarakaṁ tama eva ca ,
satyānṛtāttadubhayaṁ prāpyate jagatīcaraiḥ.
3. svargaḥ prakāśaḥ iti āhuḥ narakam tamaḥ eva ca
| satyānṛtāt tat ubhayam prāpyate jagatīcaraiḥ
3. (janaḥ) svargaḥ prakāśaḥ (asti) narakam ca tamaḥ eva (asti)
iti āhuḥ jagatīcaraiḥ satyānṛtāt tat ubhayam prāpyate
3. They say that heaven is light, and hell is indeed darkness. Both of these are attained by beings on earth through truth and untruth.
तत्र त्वेवंविधा वृत्तिर्लोके सत्यानृता भवेत् ।
धर्माधर्मौ प्रकाशश्च तमो दुःखं सुखं तथा ॥४॥
4. tatra tvevaṁvidhā vṛttirloke satyānṛtā bhavet ,
dharmādharmau prakāśaśca tamo duḥkhaṁ sukhaṁ tathā.
4. tatra tu evaṃvidhā vṛttiḥ loke satyānṛtā bhavet |
dharmādharmau prakāśaḥ ca tamaḥ duḥkham sukham tathā
4. tatra tu loke evaṃvidhā satyānṛtā vṛttiḥ bhavet tathā
dharmādharmau prakāśaḥ ca tamaḥ duḥkham sukham (ca) (bhavati)
4. Indeed, in that world, such a dual nature of truth and untruth exists. Thus, righteous action (dharma) and unrighteous action (adharma), light and darkness, sorrow and happiness also exist.
तत्र यत्सत्यं स धर्मो यो धर्मः स प्रकाशो यः प्रकाशस्तत्सुखमिति ।
तत्र यदनृतं सोऽधर्मो योऽधर्मस्तत्तमो यत्तमस्तद्दुःखमिति ॥५॥
5. tatra yatsatyaṁ sa dharmo yo dharmaḥ sa prakāśo yaḥ prakāśastatsukhamiti ,
tatra yadanṛtaṁ so'dharmo yo'dharmastattamo yattamastadduḥkhamiti.
5. tatra yat satyam saḥ dharmaḥ yaḥ dharmaḥ
saḥ prakāśaḥ yaḥ prakāśaḥ tat sukham iti
tatra yat anṛtam saḥ adharmaḥ yaḥ adharmaḥ
tat tamaḥ yat tamaḥ tat duḥkham iti
5. tatra yat satyam saḥ dharmaḥ yaḥ dharmaḥ
saḥ prakāśaḥ yaḥ prakāśaḥ tat sukham iti
tatra yat anṛtam saḥ adharmaḥ yaḥ adharmaḥ
tat tamaḥ yat tamaḥ tat duḥkham iti
5. There, what is truth, that is natural law (dharma); what is natural law (dharma), that is light; what is light, that is happiness. And there, what is untruth, that is adharma (unnatural law); what is adharma, that is darkness; what is darkness, that is suffering.
अत्रोच्यते ॥६॥
6. atrocyate.
6. atra
ucyate
6. atra
ucyate
6. Here it is stated.
तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः ।
सुखं ह्यनित्यं भूतानामिह लोके परत्र च ॥७॥
7. tatra duḥkhavimokṣārthaṁ prayateta vicakṣaṇaḥ ,
sukhaṁ hyanityaṁ bhūtānāmiha loke paratra ca.
7. tatra duḥkhavimokṣārtham prayeteta vicakṣaṇaḥ
sukham hi anityam bhūtānām iha loke paratra ca
7. tatra vicakṣaṇaḥ duḥkhavimokṣārtham prayeteta hi
sukham bhūtānām iha loke ca paratra ca anityam
7. Therefore, a wise person should strive for liberation (mokṣa) from suffering, for happiness is indeed impermanent for beings both in this world and the next.
राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते ।
तथा तमोभिभूतानां भूतानां भ्रश्यते सुखम् ॥८॥
8. rāhugrastasya somasya yathā jyotsnā na bhāsate ,
tathā tamobhibhūtānāṁ bhūtānāṁ bhraśyate sukham.
8. rāhugrastasya somasya yathā jyotsnā na bhāsate
tathā tamaḥabhibhūtānām bhūtānām bhraśyate sukham
8. yathā rāhugrastasya somasya jyotsnā na bhāsate
tathā tamaḥabhibhūtānām bhūtānām sukham bhraśyate
8. Just as the moonlight of the moon seized by Rāhu does not shine, similarly, the happiness of beings overwhelmed by darkness perishes.
तत्खलु द्विविधं सुखमुच्यते शारीरं मानसं च ।
इह खल्वमुष्मिंश्च लोके सर्वारम्भप्रवृत्तयः सुखार्था अभिधीयन्ते ।
न ह्यतस्त्रिवर्गफलं विशिष्टतरमस्ति ।
स एष काम्यो गुणविशेषो धर्मार्थयोरारम्भस्तद्धेतुरस्योत्पत्तिः सुखप्रयोजना ॥९॥
9. tatkhalu dvividhaṁ sukhamucyate śārīraṁ mānasaṁ ca ,
iha khalvamuṣmiṁśca loke sarvārambhapravṛttayaḥ sukhārthā abhidhīyante ,
na hyatastrivargaphalaṁ viśiṣṭataramasti ,
sa eṣa kāmyo guṇaviśeṣo dharmārthayorārambhastaddheturasyotpattiḥ sukhaprayojanā.
9. tat khalu dvividhaṃ sukham ucyate śārīraṃ mānasaṃ ca iha khalu
amuṣmin ca loke sarva-ārambha-pravṛttayaḥ sukha-arthā abhidhīyante na
hi ataḥ trivarga-phalam viśiṣṭataram asti sa eṣa kāmyaḥ guṇa-viśeṣaḥ
dharma-arthayoḥ ārambhaḥ tat hetuḥ asya utpattiḥ sukha-prayojanā
9. tat khalu śārīraṃ mānasaṃ ca dvividhaṃ sukham ucyate iha khalu
amuṣmin ca loke sarva-ārambha-pravṛttayaḥ sukha-arthā abhidhīyante na
hi ataḥ trivarga-phalam viśiṣṭataram asti sa eṣa dharma-arthayoḥ
ārambhaḥ kāmyaḥ guṇa-viśeṣaḥ tat hetuḥ asya utpattiḥ sukha-prayojanā
9. Indeed, happiness is said to be of two kinds - physical and mental. In this world and the next, all endeavors and activities are indeed declared to be motivated by happiness. For there is nothing superior to the fruit of the triad of human goals (trivarga). This very pursuit of righteousness (dharma) and material wealth (artha) is a desired and special quality, of which happiness is the cause, the origin, and the ultimate purpose.
भरद्वाज उवाच ।
यदेतद्भवताभिहितं सुखानां परमाः स्त्रिय इति तन्न गृह्णीमः ।
न ह्येषामृषीणां महति स्थितानामप्राप्य एष गुणविशेषो न चैनमभिलषन्ति ।
श्रूयते च भगवांस्त्रिलोककृद्ब्रह्मा प्रभुरेकाकी तिष्ठति ।
ब्रह्मचारी न कामसुखेष्वात्मानमवदधाति ।
अपि च भगवान्विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन शममनयत् ।
तस्माद्ब्रूमो न महात्मभिरयं प्रतिगृहीतो न त्वेष तावद्विशिष्टो गुण इति नैतद्भगवतः प्रत्येमि ।
भगवता तूक्तं सुखानां परमाः स्त्रिय इति ।
लोकप्रवादोऽपि च भवति द्विविधः फलोदयः सुकृतात्सुखमवाप्यते दुष्कृताद्दुःखमिति ।
अत्रोच्यताम् ॥१०॥
10. bharadvāja uvāca ,
yadetadbhavatābhihitaṁ sukhānāṁ paramāḥ striya iti tanna gṛhṇīmaḥ ,
na hyeṣāmṛṣīṇāṁ mahati sthitānāmaprāpya eṣa guṇaviśeṣo na cainamabhilaṣanti ,
śrūyate ca bhagavāṁstrilokakṛdbrahmā prabhurekākī tiṣṭhati ,
brahmacārī na kāmasukheṣvātmānamavadadhāti ,
api ca bhagavānviśveśvara umāpatiḥ kāmamabhivartamānamanaṅgatvena śamamanayat ,
tasmādbrūmo na mahātmabhirayaṁ pratigṛhīto na tveṣa tāvadviśiṣṭo guṇa iti naitadbhagavataḥ pratyemi ,
bhagavatā tūktaṁ sukhānāṁ paramāḥ striya iti ,
lokapravādo'pi ca bhavati dvividhaḥ phalodayaḥ sukṛtātsukhamavāpyate duṣkṛtādduḥkhamiti ,
atrocyatām.
10. bharadvāja uvāca yat etat bhavatā abhihitam sukhānām paramāḥ striyaḥ iti tat na gṛhṇīmaḥ na hi eṣām ṛṣīṇām mahati sthitānām aprāpyaḥ eṣa guṇa-viśeṣaḥ na ca enam
abhilaṣanti śrūyate ca bhagavān tri-loka-kṛt brahmā prabhuḥ ekākī tiṣṭhati brahmacārī na kāma-sukheṣu ātmānam avadadhāti api ca bhagavān viśveśvaraḥ umāpatiḥ
kāmam abhivartamānam anaṅgatvena śamam anayat tasmād brūmaḥ na mahātmabhiḥ ayam pratighītaḥ na tu eṣa tāvat viśiṣṭaḥ guṇaḥ iti na etat bhagavataḥ pratyemi
bhagavatā tu uktam sukhānām paramāḥ striyaḥ iti loka-pravādaḥ api ca bhavati dvi-vidhaḥ phala-udayaḥ sukṛtāt sukham avāpyate duṣkṛtāt duḥkham iti atra ucyatām
10. bharadvāja uvāca yat etat bhavatā abhihitam sukhānām paramāḥ striyaḥ iti tat na gṛhṇīmaḥ na hi eṣām ṛṣīṇām mahati sthitānām aprāpyaḥ eṣa guṇa-viśeṣaḥ na ca
enam abhilaṣanti śrūyate ca bhagavān tri-loka-kṛt brahmā prabhuḥ ekākī tiṣṭhati brahmacārī na kāma-sukheṣu ātmānam avadadhāti api ca bhagavān viśveśvaraḥ umāpatiḥ
kāmam abhivartamānam anaṅgatvena śamam anayat tasmād brūmo na mahātmabhiḥ ayam pratighītaḥ na tu eṣa tāvat viśiṣṭaḥ guṇaḥ iti na etat bhagavataḥ pratyemi
bhagavatā tu uktam sukhānām paramāḥ striyaḥ iti loka-pravādaḥ api ca bhavati dvi-vidhaḥ phala-udayaḥ sukṛtāt sukham avāpyate duṣkṛtāt duḥkham iti atra ucyatām
10. Bharadvāja said: That which was stated by you, that women are the ultimate source of happiness, we do not accept that. For this special quality is not unattainable for those great seers who are firmly established, yet they do not desire it. And it is heard that the lord Brahmā, the creator of the three worlds, remains alone and, as a celibate student, does not fix his mind on sensual pleasures. Moreover, the divine lord Viśveśvara, the husband of Umā, brought desire under control by turning it into formlessness when it approached him. Therefore we say that this is not accepted by great souls, nor is it such an exceptional quality, and I do not believe this of the divine being. Yet it was stated by the divine being that women are the ultimate happiness. And there is also the worldly saying that the arising of results is twofold, namely that happiness is attained from good deeds and sorrow from bad deeds. Please explain this matter.
भृगुरुवाच ।
अनृतात्खलु तमः प्रादुर्भूतं तमोग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मम् ।
क्रोधलोभमोहमानानृतादिभिरवच्छन्ना न खल्वस्मिँल्लोके न चामुत्र सुखमाप्नुवन्ति ।
विविधव्याधिगणोपतापैरवकीर्यन्ते ।
वधबन्धरोगपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते ।
चण्डवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते ।
बन्धुधनविनाशविप्रयोगकृतैश्च मानसैः शोकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति ॥११॥
11. bhṛguruvāca ,
anṛtātkhalu tamaḥ prādurbhūtaṁ tamograstā adharmamevānuvartante na dharmam ,
krodhalobhamohamānānṛtādibhiravacchannā na khalvasmiँlloke na cāmutra sukhamāpnuvanti ,
vividhavyādhigaṇopatāpairavakīryante ,
vadhabandharogaparikleśādibhiśca kṣutpipāsāśramakṛtairupatāpairupatapyante ,
caṇḍavātātyuṣṇātiśītakṛtaiśca pratibhayaiḥ śārīrairduḥkhairupatapyante ,
bandhudhanavināśaviprayogakṛtaiśca mānasaiḥ śokairabhibhūyante jarāmṛtyukṛtaiścānyairiti.
11. bhṛguḥ uvāca anṛtāt khalu tamaḥ prādurbhūtam tamograstā adharmam eva anuvartante na dharmam krodhalobhamohamānānṛtādibhiḥ
avacchannā na khalu asmin loke na ca amutra sukham āpnuvanti vividhavādhi-gaṇopatāpair avakīryante
vadabandharogaparikleśādibhiś ca kṣutpipāsāśramakṛtair upatāpair upatapyante caṇḍavātātyuṣṇātiśītakṛtaiś ca pratibhayaiḥ śārīraiḥ
duḥkhair upatapyante bandhudhanavināśaviprayogakṛtaiś ca mānasaiḥ śokair abhibhūyante jarāmṛtyukṛtaiś ca anyair iti
11. bhṛguḥ uvāca anṛtāt khalu tamaḥ prādurbhūtam tamograstāḥ adharmam eva anuvartante na dharmam krodhalobhamohamānānṛtādibhiḥ
avacchannāḥ na khalu asmin loke na ca amutra sukham āpnuvanti vividhavādhi-gaṇopatāpaiḥ avakīryante
vadabandharogaparikleśādibhiḥ ca kṣutpipāsāśramakṛtaiḥ upatāpaiḥ upatapyante caṇḍavātātyuṣṇātiśītakṛtaiḥ ca pratibhayaiḥ śārīraiḥ
duḥkhaiḥ upatapyante bandhudhanavināśaviprayogakṛtaiḥ ca mānasaiḥ śokaiḥ abhibhūyante jarāmṛtyukṛtaiḥ ca anyaiḥ iti
11. Bhrigu said: Darkness indeed arises from untruth, and those who are overcome by darkness follow unrighteous action (adharma) rather than righteous action (dharma). Covered by anger, greed, delusion, pride, untruth, and similar flaws, they certainly do not attain happiness either in this world or the next. They are afflicted by various multitudes of diseases and torments, and they suffer from pains caused by execution, imprisonment, illness, and distress, as well as from torments brought on by hunger, thirst, and exhaustion. They suffer physical pains caused by terrifying fierce winds, extreme heat, and extreme severe cold. Furthermore, they are overwhelmed by mental sorrows caused by the loss of and separation from relatives and wealth, as well as by other sorrows caused by old age and death.
यस्त्वेतैः शारीरैर्मानसैर्दुःखैर्न स्पृश्यते स सुखं वेद ।
न चैते दोषाः स्वर्गे प्रादुर्भवन्ति ।
तत्र भवति खलु ॥१२॥
12. yastvetaiḥ śārīrairmānasairduḥkhairna spṛśyate sa sukhaṁ veda ,
na caite doṣāḥ svarge prādurbhavanti ,
tatra bhavati khalu.
12. yaḥ tu etaiḥ śārīraiḥ mānasaiḥ
duḥkhaiḥ na spṛśyate sa sukham
veda na ca ete doṣāḥ svarge
prādurbhavanti tatra bhavati khalu
12. tu yaḥ etaiḥ śārīraiḥ mānasaiḥ duḥkhaiḥ na spṛśyate,
sa sukham veda.
ca ete doṣāḥ svarge na prādurbhavanti.
tatra khalu bhavati.
12. However, he who is not touched by these physical and mental sorrows knows happiness. Moreover, these flaws do not manifest in heaven, for there they truly do not exist.
सुसुखः पवनः स्वर्गे गन्धश्च सुरभिस्तथा ।
क्षुत्पिपासाश्रमो नास्ति न जरा न च पापकम् ॥१३॥
13. susukhaḥ pavanaḥ svarge gandhaśca surabhistathā ,
kṣutpipāsāśramo nāsti na jarā na ca pāpakam.
13. susukhaḥ pavanaḥ svarge gandhaḥ ca surabhiḥ tathā
kṣut pipāsā śramaḥ na asti na jarā na ca pāpakam
13. In heaven (svarga), the wind is very pleasant, and the fragrance is delightful. There is no hunger, thirst, or fatigue; no old age and no sin.
नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम् ।
नरके दुःखमेवाहुः समं तु परमं पदम् ॥१४॥
14. nityameva sukhaṁ svarge sukhaṁ duḥkhamihobhayam ,
narake duḥkhamevāhuḥ samaṁ tu paramaṁ padam.
14. nityam eva sukhaṃ svarge sukhaṃ duḥkham iha ubhayam
narake duḥkham eva āhuḥ samaṃ tu paramaṃ padam
14. In heaven (svarga), there is perpetual happiness. Here (on earth), there is both happiness and sorrow. In hell, they declare there is only sorrow. But the supreme state (parama pada) is balanced.
पृथिवी सर्वभूतानां जनित्री तद्विधाः स्त्रियः ।
पुमान्प्रजापतिस्तत्र शुक्रं तेजोमयं विदुः ॥१५॥
15. pṛthivī sarvabhūtānāṁ janitrī tadvidhāḥ striyaḥ ,
pumānprajāpatistatra śukraṁ tejomayaṁ viduḥ.
15. pṛthivī sarvabhūtānāṃ janitrī tatvidhāḥ striyaḥ
pumān prajāpatiḥ tatra śukraṃ tejomayaṃ viduḥ
15. The earth (pṛthivī) is the mother of all beings; women are similar. In this context, the male (pumān) is Prajapati, the lord of creatures. They know semen (śukra) to be radiant.
इत्येतल्लोकनिर्माणं ब्रह्मणा विहितं पुरा ।
प्रजा विपरिवर्तन्ते स्वैः स्वैः कर्मभिरावृताः ॥१६॥
16. ityetallokanirmāṇaṁ brahmaṇā vihitaṁ purā ,
prajā viparivartante svaiḥ svaiḥ karmabhirāvṛtāḥ.
16. iti etat lokanirmāṇaṃ brahmaṇā vihitaṃ purā prajāḥ
viparivartante svaiḥ svaiḥ karmabhiḥ āvṛtāḥ
16. Thus, this creation of beings (lokanirmāṇa) was formerly ordained by Brahmā. Creatures wander (viparivartante), enveloped by their own actions (karma).