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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.
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.
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.
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.
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).