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महाभारतः       mahābhārataḥ - book-12, chapter-185

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भृगुरुवाच ।
वानप्रस्थाः खलु ऋषिधर्ममनुसरन्तः पुण्यानि तीर्थानि नदीप्रस्रवणानि सुविविक्तेष्वरण्येषु मृगमहिषवराहसृमरगजाकीर्णेषु तपस्यन्तोऽनुसंचरन्ति ।
त्यक्तग्राम्यवस्त्राहारोपभोगा वन्यौषधिमूलफलपर्णपरिमितविचित्रनियताहाराः स्थानासनिनो भूमिपाषाणसिकताशर्करावालुकाभस्मशायिनः काशकुशचर्मवल्कलसंवृताङ्गाः केशश्मश्रुनखरोमधारिणो नियतकालोपस्पर्शना अस्कन्नहोमबलिकालानुष्ठायिनः समित्कुशकुसुमोपहारहोमार्जनलब्धविश्रामाः शीतोष्णपवननिष्टप्तविभिन्नसर्वत्वचो विविधनियमयोगचर्याविहितधर्मानुष्ठानहृतमांसशोणितास्त्वगस्थिभूता धृतिपराः सत्त्वयोगाच्छरीराण्युद्वहन्ति ॥१॥
1. bhṛguruvāca ,
vānaprasthāḥ khalu ṛṣidharmamanusarantaḥ puṇyāni tīrthāni nadīprasravaṇāni suvivikteṣvaraṇyeṣu mṛgamahiṣavarāhasṛmaragajākīrṇeṣu tapasyanto'nusaṁcaranti ,
tyaktagrāmyavastrāhāropabhogā vanyauṣadhimūlaphalaparṇaparimitavicitraniyatāhārāḥ sthānāsanino bhūmipāṣāṇasikatāśarkarāvālukābhasmaśāyinaḥ kāśakuśacarmavalkalasaṁvṛtāṅgāḥ keśaśmaśrunakharomadhāriṇo niyatakālopasparśanā askannahomabalikālānuṣṭhāyinaḥ samitkuśakusumopahārahomārjanalabdhaviśrāmāḥ śītoṣṇapavananiṣṭaptavibhinnasarvatvaco vividhaniyamayogacaryāvihitadharmānuṣṭhānahṛtamāṁsaśoṇitāstvagasthibhūtā dhṛtiparāḥ sattvayogāccharīrāṇyudvahanti.
1. bhṛguḥ uvāca vānaprasthāḥ khalu ṛṣidharmam anusarantaḥ puṇyāni tīrthāni nadīprasravaṇāni suvivikteṣu araṇyeṣu mṛgamahiṣavarāhasṛmaragajākīrṇeṣu tapasyantaḥ
anusaṃcaranti tyaktagrāmyavastrāhāropabhogāḥ vanyauṣadhimūlaphalaparṇaparimitavicitraniyitāhārāḥ sthānāsaninaḥ bhūmipāṣāṇasikatāśarkaravālukābhasmaśāyinaḥ
kāśakuśacarmavalkalasaṃvṛtāṅgāḥ keśaśmaśrunakharomadhāriṇaḥ niyatakālopasparśanāḥ askannahomabalikālānusthāyinaḥ samitkuśakusumopahārahomārjanalabdhaviśrāmāḥ
śītoṣṇapavananistaptavibhinnasarvatvacaḥ vividhaniyamayogacaryāvihitadharmānuṣṭānahṛtamāṃsaśoṇitāḥ tvagasthibhūtāḥ dhṛtiparāḥ sattvayogāt śarīrāṇi udvahanti
1. bhṛguḥ uvāca.
khalu vānaprasthāḥ ṛṣidharmam anusarantaḥ,
puṇyāni tīrthāni nadīprasravaṇāni suvivikteṣu mṛgamahiṣavarāhasṛmaragajākīrṇeṣu araṇyeṣu tapasyantaḥ anusaṃcaranti.
tyaktagrāmyavastrāhāropabhogāḥ,
vanyauṣadhimūlaphalaparṇaparimitavicitraniyitāhārāḥ,
sthānāsaninaḥ,
bhūmipāṣāṇasikatāśarkaravālukābhasmaśāyinaḥ,
kāśakuśacarmavalkalasaṃvṛtāṅgāḥ,
keśaśmaśrunakharomadhāriṇaḥ,
niyatakālopasparśanāḥ,
askannahomabalikālānusthāyinaḥ,
samitkuśakusumopahārahomārjanalabdhaviśrāmāḥ,
śītoṣṇapavananistaptavibhinnasarvatvacaḥ,
vividhaniyamayogacaryāvihitadharmānuṣṭānahṛtamāṃsaśoṇitāḥ,
tvagasthibhūtāḥ,
dhṛtiparāḥ (santo),
sattvayogāt śarīrāṇi udvahanti.
1. Bhṛgu said: Indeed, forest-dwellers (vānaprasthas), following the ascetic discipline (dharma) of sages, wander about, performing austerities (tapas) in very solitary forests—which are frequented by deer, buffaloes, boars, śṛmaras, and elephants—as well as in sacred pilgrimage places and river springs. They have forsaken the enjoyment of village clothes and food, their varied and regulated diets consisting solely of wild herbs, roots, fruits, and leaves. They observe specific vows of standing or sitting, and sleep on the ground, on stones, sand, gravel, pebbles, or ashes. Their bodies are clad in kasha grass, kuśa grass, animal hides, or bark, and they refrain from cutting their hair, beards, nails, or body hair. They perform ritual ablutions at prescribed times and diligently carry out the appointed sacrifices and offerings. They find their repose in the sacred acts of offering and purification with sacrificial twigs, kuśa grass, and flowers. Their entire skin is scorched and cracked by exposure to cold, heat, and wind. Their flesh and blood are depleted by the performance of their natural law (dharma), mandated by various vows and ascetic practices (yoga). Having become mere skin and bones, they sustain their bodies solely through profound fortitude and the power of their inner strength.
यस्त्वेतां नियतश्चर्यां ब्रह्मर्षिविहितां चरेत् ।
स दहेदग्निवद्दोषाञ्जयेल्लोकांश्च दुर्जयान् ॥२॥
2. yastvetāṁ niyataścaryāṁ brahmarṣivihitāṁ caret ,
sa dahedagnivaddoṣāñjayellokāṁśca durjayān.
2. yaḥ tu etām niyatām caryām brahmarṣivihitām caret
sa dahet agnivat doṣān jayet lokān ca durjayān
2. yaḥ tu etām brahmarṣivihitām niyatām caryām caret,
sa agnivat doṣān dahet ca durjayān lokān jayet.
2. Indeed, whoever observes this disciplined conduct, which has been ordained by the Brahmarṣis (Brahmin sages), will burn away his imperfections as if with fire and conquer even those realms that are otherwise unconquerable.
परिव्राजकानां पुनराचारस्तद्यथा ।
विमुच्याग्निधनकलत्रपरिबर्हसङ्गानात्मनः स्नेहपाशानवधूय परिव्रजन्ति समलोष्टाश्मकाञ्चनास्त्रिवर्गप्रवृत्तेष्वारम्भेष्वसक्तबुद्धयोऽरिमित्रोदासीनेषु तुल्यवृत्तयः स्थावरजरायुजाण्डजस्वेदजोद्भिज्जानां भूतानां वाङ्मनःकर्मभिरनभिद्रोहिणोऽनिकेताः पर्वतपुलिनवृक्षमूलदेवतायतनान्यनुचरन्तो वासार्थमुपेयुर्नगरं ग्रामं वा नगरे पञ्चरात्रिका ग्रामैकरात्रिकाः ।
प्रविश्य च प्राणधारणमात्रार्थं द्विजातीनां भवनान्यसंकीर्णकर्मणामुपतिष्ठेयुः पात्रपतितायाचितभैक्षाः कामक्रोधदर्पमोहलोभकार्पण्यदम्भपरिवादाभिमानहिंसानिवृत्ता इति ॥३॥
3. parivrājakānāṁ punarācārastadyathā ,
vimucyāgnidhanakalatraparibarhasaṅgānātmanaḥ snehapāśānavadhūya parivrajanti samaloṣṭāśmakāñcanāstrivargapravṛtteṣvārambheṣvasaktabuddhayo'rimitrodāsīneṣu tulyavṛttayaḥ sthāvarajarāyujāṇḍajasvedajodbhijjānāṁ bhūtānāṁ vāṅmanaḥkarmabhiranabhidrohiṇo'niketāḥ parvatapulinavṛkṣamūladevatāyatanānyanucaranto vāsārthamupeyurnagaraṁ grāmaṁ vā nagare pañcarātrikā grāmaikarātrikāḥ ,
praviśya ca prāṇadhāraṇamātrārthaṁ dvijātīnāṁ bhavanānyasaṁkīrṇakarmaṇāmupatiṣṭheyuḥ pātrapatitāyācitabhaikṣāḥ kāmakrodhadarpamohalobhakārpaṇyadambhaparivādābhimānahiṁsānivṛttā iti.
3. parivrājakānām punaḥ ācāraḥ tat yathā vimuśya agni-dhana-kalatra-paribarha-saṅgān ātmanaḥ sneha-pāśān avadhūya parivrajanti sama-loṣṭa-aśma-kāñcanāḥ trivarga-pravṛtteṣu
ārambheṣu asakta-buddhayaḥ ari-mitra-udāsīneṣu tulya-vṛttayaḥ sthāvara-jarāyu-ja-aṇḍaja-sveda-ja-udbhij-jānām bhūtānām vāk-manaḥ-karmabhiḥ anabhidrohiṇaḥ aniketāḥ
parvata-pulina-vṛkṣa-mūla-devatā-āyatanāni anucarantaḥ vāsa-artham upeyuḥ nagaram grāmam vā nagare pañca-rātrikāḥ grāma-eka-rātrikāḥ praviśya ca prāṇa-dhāraṇa-mātra-artham
dvijātīnām bhavanāni asaṅkīrṇa-karmaṇām upatiṣṭheyuḥ pātra-patita-ayācita-bhaikṣāḥ kāma-krodha-darpa-moha-lobha-kārpaṇya-dambha-parivāda-abhimāna-hiṃsā-nivṛttāḥ iti
3. punaḥ tat yathā parivrājakānām ācāraḥ agni-dhana-kalatra-paribarha-saṅgān ātmanaḥ sneha-pāśān vimuśya avadhūya (te) parivrajanti (te) sama-loṣṭa-aśma-kāñcanāḥ trivarga-pravṛtteṣu
ārambheṣu asakta-buddhayaḥ ari-mitra-udāsīneṣu tulya-vṛttayaḥ sthāvara-jarāyu-ja-aṇḍaja-sveda-ja-udbhij-jānām bhūtānām vāk-manaḥ-karmabhiḥ anabhidrohiṇaḥ aniketāḥ
parvata-pulina-vṛkṣa-mūla-devatā-āyatanāni anucarantaḥ vāsa-artham nagaram vā grāmam upeyuḥ nagare pañca-rātrikāḥ grāma-eka-rātrikāḥ praviśya ca prāṇa-dhāraṇa-mātra-artham
dvijātīnām asaṅkīrṇa-karmaṇām bhavanāni upatiṣṭheyuḥ pātra-patita-ayācita-bhaikṣāḥ kāma-krodha-darpa-moha-lobha-kārpaṇya-dambha-parivāda-abhimāna-hiṃsā-nivṛttāḥ iti
3. Now, the prescribed conduct for wandering ascetics (parivrājakas) is as follows: They abandon their attachments to the sacred fire, wealth, wife, and household possessions. Shaking off the emotional bonds of the self (ātman), they wander forth. For them, clods of earth, stones, and gold are all of equal value. Their intellects remain unattached to undertakings motivated by the three aims of human life (dharma, artha, and kama). They maintain an equal disposition towards enemies, friends, and neutral persons. They refrain from harming any beings—whether immobile or born from wombs, eggs, sweat, or vegetation—through word, thought, or action. Without a fixed abode, they frequent mountains, riverbanks, tree roots, and temples. For temporary shelter, they may enter a city or a village, staying five nights in a city and only one night in a village. They should approach the homes of "twice-born" (dvija) individuals whose actions are pure, accepting alms that fall into their bowl without soliciting them, solely for the purpose of sustaining life. They are completely free from desire, anger, pride, delusion, greed, wretchedness, hypocrisy, slander, conceit, and violence.
भवति चात्र
श्लोकः ॥४॥
4. bhavati
cātra ślokaḥ.
4. bhavati ca
atra ślokaḥ
4. ca atra ślokaḥ
bhavati
4. And regarding this, there is the following verse.
कृत्वाग्निहोत्रं स्वशरीरसंस्थं शारीरमग्निं स्वमुखे जुहोति ।
यो भैक्षचर्योपगतैर्हविर्भिश्चिताग्निनां स व्यतियाति लोकान् ॥५॥
5. kṛtvāgnihotraṁ svaśarīrasaṁsthaṁ; śārīramagniṁ svamukhe juhoti ,
yo bhaikṣacaryopagatairhavirbhi;ścitāgnināṁ sa vyatiyāti lokān.
5. kṛtvā agnihotram sva-śarīra-saṃstham
śārīram agnim sva-mukhe juhoti
yaḥ bhaikṣa-caryā-upagataiḥ havirbhiḥ
cita-agninām saḥ vyatiyāti lokān
5. yaḥ sva-śarīra-saṃstham agnihotram kṛtvā śārīram agnim sva-mukhe havirbhiḥ bhaikṣa-caryā-upagataiḥ juhoti,
saḥ cita-agninām lokān vyatiyāti
5. The ascetic who performs the fire ritual (agnihotra) that is established within his own body, and offers (food) into his own mouth—this bodily fire (agni) being his offering—using alms obtained through begging; he (such a person) surpasses the realms attained by those who maintain ritual fires.
मोक्षाश्रमं यः कुरुते यथोक्तं शुचिः सुसंकल्पितबुद्धियुक्तः ।
अनिन्धनं ज्योतिरिव प्रशान्तं स ब्रह्मलोकं श्रयते द्विजातिः ॥६॥
6. mokṣāśramaṁ yaḥ kurute yathoktaṁ; śuciḥ susaṁkalpitabuddhiyuktaḥ ,
anindhanaṁ jyotiriva praśāntaṁ; sa brahmalokaṁ śrayate dvijātiḥ.
6. mokṣa-āśramam yaḥ kurute yathā-uktam
śuciḥ su-saṅkalpita-buddhi-yuktaḥ
a-nindhanam jyotiḥ iva praśāntam
saḥ brahma-lokam śrayate dvijātiḥ
6. yaḥ śuciḥ su-saṅkalpita-buddhi-yuktaḥ yathā-uktam mokṣa-āśramam kurute,
saḥ dvijātiḥ a-nindhanam praśāntam jyotiḥ iva brahma-lokam śrayate
6. That twice-born (dvija) individual who observes the stage of life dedicated to liberation (mokṣa) as prescribed, who is pure and endowed with a firmly resolved intellect—such a one attains the world of Brahman, becoming tranquil like a flame that is without fuel and has therefore quieted.
भरद्वाज उवाच ।
अस्माल्लोकात्परो लोकः श्रूयते नोपलभ्यते ।
तमहं ज्ञातुमिच्छामि तद्भवान्वक्तुमर्हति ॥७॥
7. bharadvāja uvāca ,
asmāllokātparo lokaḥ śrūyate nopalabhyate ,
tamahaṁ jñātumicchāmi tadbhavānvaktumarhati.
7. bharadvāja uvāca asmāt lokāt paraḥ lokaḥ śrūyate na
upalabhyate tam aham jñātum icchāmi tat bhavān vaktum arhati
7. bharadvāja uvāca asmāt lokāt paraḥ lokaḥ śrūyate na
upalabhyate aham tam jñātum icchāmi tat bhavān vaktum arhati
7. Bharadvāja said: "A world beyond this one is spoken of, yet it is not perceived. I wish to know about it, and you, venerable sir, are able to explain it."
भृगुरुवाच ।
उत्तरे हिमवत्पार्श्वे पुण्ये सर्वगुणान्विते ।
पुण्यः क्षेम्यश्च काम्यश्च स वरो लोक उच्यते ॥८॥
8. bhṛguruvāca ,
uttare himavatpārśve puṇye sarvaguṇānvite ,
puṇyaḥ kṣemyaśca kāmyaśca sa varo loka ucyate.
8. bhṛgu uvāca uttare himavat-pārśve puṇye sarva-guṇa-anvite
puṇyaḥ kṣemyaḥ ca kāmyaḥ ca sa varaḥ lokaḥ ucyate
8. bhṛgu uvāca sa varaḥ lokaḥ uttare himavat-pārśve puṇye
sarva-guṇa-anvite puṇyaḥ kṣemyaḥ ca kāmyaḥ ca ucyate
8. Bhṛgu said: "That supreme world is said to be situated on the northern side of the Himalayas, a sacred place endowed with all virtues, auspicious, and delightful."
तत्र ह्यपापकर्माणः शुचयोऽत्यन्तनिर्मलाः ।
लोभमोहपरित्यक्ता मानवा निरुपद्रवाः ॥९॥
9. tatra hyapāpakarmāṇaḥ śucayo'tyantanirmalāḥ ,
lobhamohaparityaktā mānavā nirupadravāḥ.
9. tatra hi apāpa-karmāṇaḥ śucayaḥ atyanta-nirmalāḥ
lobha-moha-parityaktāḥ mānavāḥ nirupadravāḥ
9. tatra hi mānavāḥ apāpa-karmāṇaḥ śucayaḥ
atyanta-nirmalāḥ lobha-moha-parityaktāḥ nirupadravāḥ
9. Indeed, in that place reside people whose actions are blameless, who are pure and utterly spotless, free from greed and delusion, and undisturbed by any afflictions.
स स्वर्गसदृशो देशस्तत्र ह्युक्ताः शुभा गुणाः ।
काले मृत्युः प्रभवति स्पृशन्ति व्याधयो न च ॥१०॥
10. sa svargasadṛśo deśastatra hyuktāḥ śubhā guṇāḥ ,
kāle mṛtyuḥ prabhavati spṛśanti vyādhayo na ca.
10. sa svarga-sadṛśaḥ deśaḥ tatra hi uktāḥ śubhāḥ guṇāḥ
kāle mṛtyuḥ prabhavati spṛśanti vyādhayaḥ na ca
10. sa deśaḥ svarga-sadṛśaḥ tatra hi śubhāḥ guṇāḥ uktāḥ
mṛtyuḥ kāle prabhavati ca vyādhayaḥ na spṛśanti
10. That region is comparable to heaven; indeed, auspicious qualities are manifested there. Death occurs only at its appointed time, and diseases do not affect (the inhabitants).
न लोभः परदारेषु स्वदारनिरतो जनः ।
न चान्योन्यवधस्तत्र द्रव्येषु न च विस्मयः ।
परोक्षधर्मो नैवास्ति संदेहो नापि जायते ॥११॥
11. na lobhaḥ paradāreṣu svadāranirato janaḥ ,
na cānyonyavadhastatra dravyeṣu na ca vismayaḥ ,
parokṣadharmo naivāsti saṁdeho nāpi jāyate.
11. na lobhaḥ paradāreṣu svadāranirataḥ
janaḥ na ca anyonyavadhaḥ tatra
dravyeṣu na ca vismayaḥ parokṣadharmaḥ
na eva asti saṃdehaḥ na api jāyate
11. janaḥ svadāranirataḥ na lobhaḥ
paradāreṣu ca tatra anyonyavadhaḥ na ca
dravyeṣu vismayaḥ na parokṣadharmaḥ
na eva asti saṃdehaḥ na api jāyate
11. There is no greed concerning the wives of others; people are devoted to their own wives. There is no mutual killing there, nor is there astonishment or envy regarding possessions. There is no hidden (dharma) or obscure moral law (dharma), and no doubt (saṃdeha) ever arises.
कृतस्य तु फलं तत्र प्रत्यक्षमुपलभ्यते ।
शय्यायानासनोपेताः प्रासादभवनाश्रयाः ।
सर्वकामैर्वृताः केचिद्धेमाभरणभूषिताः ॥१२॥
12. kṛtasya tu phalaṁ tatra pratyakṣamupalabhyate ,
śayyāyānāsanopetāḥ prāsādabhavanāśrayāḥ ,
sarvakāmairvṛtāḥ keciddhemābharaṇabhūṣitāḥ.
12. kṛtasya tu phalam tatra pratyakṣam
upalabhyate śayyā yāna āsana upetāḥ
prāsāda bhavana āśrayāḥ sarva kāmaiḥ
vṛtāḥ kecit hema ābharaṇa bhūṣitāḥ
12. tu kṛtasya phalam tatra pratyakṣam
upalabhyate kecit śayyā yāna āsana
upetāḥ prāsāda bhavana āśrayāḥ sarva
kāmaiḥ vṛtāḥ hema ābharaṇa bhūṣitāḥ
12. Indeed, the result (phalam) of actions (kṛtasya) is directly perceived there. Some people are endowed with beds, conveyances, and seats, dwelling in palaces and mansions, surrounded by all desirable things, and adorned with golden ornaments.
प्राणधारणमात्रं तु केषांचिदुपपद्यते ।
श्रमेण महता केचित्कुर्वन्ति प्राणधारणम् ॥१३॥
13. prāṇadhāraṇamātraṁ tu keṣāṁcidupapadyate ,
śrameṇa mahatā kecitkurvanti prāṇadhāraṇam.
13. prāṇadhāraṇamātram tu keṣāñcit upapadyate
śrameṇa mahatā kecit kurvanti prāṇadhāraṇam
13. tu keṣāñcit prāṇadhāraṇamātram upapadyate
kecit mahatā śrameṇa prāṇadhāraṇam kurvanti
13. But for some, merely the sustenance of life (prāṇadhāraṇam) is possible. Some manage to sustain their life (prāṇadhāraṇam) with great effort.
इह धर्मपराः केचित्केचिन्नैकृतिका नराः ।
सुखिता दुःखिताः केचिन्निर्धना धनिनोऽपरे ॥१४॥
14. iha dharmaparāḥ kecitkecinnaikṛtikā narāḥ ,
sukhitā duḥkhitāḥ kecinnirdhanā dhanino'pare.
14. iha dharmaparāḥ kecit kecit naikṛtikāḥ narāḥ
sukhitāḥ duḥkhitāḥ kecit nirdhanāḥ dhaninaḥ apare
14. iha kecit narāḥ dharmaparāḥ kecit naikṛtikāḥ kecit
sukhitāḥ kecit duḥkhitāḥ kecit nirdhanāḥ apare dhaninaḥ
14. In this world, some people are devoted to moral law (dharma), while others are wicked. Some are happy, some are unhappy; some are poor, and others are wealthy.
इह श्रमो भयं मोहः क्षुधा तीव्रा च जायते ।
लोभश्चार्थकृतो नॄणां येन मुह्यन्ति पण्डिताः ॥१५॥
15. iha śramo bhayaṁ mohaḥ kṣudhā tīvrā ca jāyate ,
lobhaścārthakṛto nṝṇāṁ yena muhyanti paṇḍitāḥ.
15. iha śramaḥ bhayam mohaḥ kṣudhā tīvrā ca jāyate
lobhaḥ ca arthakṛtaḥ nṛṇām yena muhyanti paṇḍitāḥ
15. iha śramaḥ bhayam mohaḥ ca tīvrā kṣudhā ca jāyate
nṛṇām arthakṛtaḥ lobhaḥ ca yena paṇḍitāḥ muhyanti
15. Here (in this world), toil, fear, delusion, and intense hunger arise. And among people, greed caused by wealth also arises, by which even the wise (paṇḍitāḥ) become deluded.
इह चिन्ता बहुविधा धर्माधर्मस्य कर्मणः ।
यस्तद्वेदोभयं प्राज्ञः पाप्मना न स लिप्यते ॥१६॥
16. iha cintā bahuvidhā dharmādharmasya karmaṇaḥ ,
yastadvedobhayaṁ prājñaḥ pāpmanā na sa lipyate.
16. iha cintā bahuvidhā dharma-adharmasya karmaṇaḥ yaḥ
tat veda ubhayam prājñaḥ pāpmanā na saḥ lipyate
16. iha bahuvidhā cintā dharma-adharmasya karmaṇaḥ [bhavati]
yaḥ prājñaḥ tat ubhayam veda saḥ pāpmanā na lipyate
16. Here (in this world), there are various concerns regarding the actions (karma) of what is right (dharma) and wrong (adharma). The wise person (prājñaḥ) who knows both of these is not tainted by sin.
सोपधं निकृतिः स्तेयं परिवादोऽभ्यसूयता ।
परोपघातो हिंसा च पैशुन्यमनृतं तथा ॥१७॥
17. sopadhaṁ nikṛtiḥ steyaṁ parivādo'bhyasūyatā ,
paropaghāto hiṁsā ca paiśunyamanṛtaṁ tathā.
17. sa-upadham nikṛtiḥ steyam parivādaḥ abhyasūyatā
para-upaghātaḥ hiṃsā ca paiśunyam anṛtam tathā
17. sa-upadham nikṛtiḥ steyam parivādaḥ abhyasūyatā ca
para-upaghātaḥ hiṃsā ca paiśunyam tathā anṛtam ca [ete duṣṭāḥ]
17. Deceit, dishonesty, theft, slander, and malice; injury to others, violence, and also backbiting and falsehood.
एतानासेवते यस्तु तपस्तस्य प्रहीयते ।
यस्त्वेतान्नाचरेद्विद्वांस्तपस्तस्याभिवर्धते ॥१८॥
18. etānāsevate yastu tapastasya prahīyate ,
yastvetānnācaredvidvāṁstapastasyābhivardhate.
18. etān āsevate yaḥ tu tapaḥ tasya prahīyate yaḥ tu
etān na ācaret vidvān tapaḥ tasya abhivardhate
18. yaḥ tu etān āsevate tasya tapaḥ prahīyate yaḥ tu
vidvān etān na ācaret tasya tapaḥ abhivardhate
18. But whoever practices these (vices), his spiritual discipline (tapas) diminishes. But the wise one (vidvān) who does not practice these, his spiritual discipline (tapas) flourishes.
कर्मभूमिरियं लोक इह कृत्वा शुभाशुभम् ।
शुभैः शुभमवाप्नोति कृत्वाशुभमतोऽन्यथा ॥१९॥
19. karmabhūmiriyaṁ loka iha kṛtvā śubhāśubham ,
śubhaiḥ śubhamavāpnoti kṛtvāśubhamato'nyathā.
19. karma-bhūmiḥ iyam lokaḥ iha kṛtvā śubhāśubham
śubhaiḥ śubham avāpnoti kṛtvā aśubham ataḥ anyathā
19. iyam lokaḥ karma-bhūmiḥ iha śubhāśubham kṛtvā
śubhaiḥ śubham avāpnoti ataḥ aśubham kṛtvā anyathā
19. This world is a realm of action (karma-bhūmi). Having performed good and bad deeds here, one achieves good (results) through good actions, and conversely, (bad results) by performing bad actions.
इह प्रजापतिः पूर्वं देवाः सर्षिगणास्तथा ।
इष्ट्वेष्टतपसः पूता ब्रह्मलोकमुपाश्रिताः ॥२०॥
20. iha prajāpatiḥ pūrvaṁ devāḥ sarṣigaṇāstathā ,
iṣṭveṣṭatapasaḥ pūtā brahmalokamupāśritāḥ.
20. iha prajā-patiḥ pūrvam devāḥ sa-ṛṣi-gaṇāḥ tathā
iṣṭvā iṣṭa-tapasaḥ pūtāḥ brahma-lokam upāśritāḥ
20. iha pūrvam prajā-patiḥ devāḥ sa-ṛṣi-gaṇāḥ tathā
iṣṭvā iṣṭa-tapasaḥ pūtāḥ brahma-lokam upāśritāḥ
20. Here, formerly, Prajapati, the gods, and groups of sages, having performed Vedic rituals (yajña) and (through that) become purified by their desired austerities (tapas), attained the world of Brahman (brahmaloka).
उत्तरः पृथिवीभागः सर्वपुण्यतमः शुभः ।
इहत्यास्तत्र जायन्ते ये वै पुण्यकृतो जनाः ॥२१॥
21. uttaraḥ pṛthivībhāgaḥ sarvapuṇyatamaḥ śubhaḥ ,
ihatyāstatra jāyante ye vai puṇyakṛto janāḥ.
21. uttaraḥ pṛthivī-bhāgaḥ sarva-puṇya-tamaḥ śubhaḥ
ihatyāḥ tatra jāyante ye vai puṇya-kṛtaḥ janāḥ
21. pṛthivī-bhāgaḥ uttaraḥ sarva-puṇya-tamaḥ śubhaḥ
ihatyāḥ tatra jāyante ye vai puṇya-kṛtaḥ janāḥ
21. The northern part of the earth is the most sacred and auspicious of all. Those people who perform meritorious deeds (puṇya) here are born there (in that northern region, or in higher realms).
असत्कर्माणि कुर्वन्तस्तिर्यग्योनिषु चापरे ।
क्षीणायुषस्तथैवान्ये नश्यन्ति पृथिवीतले ॥२२॥
22. asatkarmāṇi kurvantastiryagyoniṣu cāpare ,
kṣīṇāyuṣastathaivānye naśyanti pṛthivītale.
22. asat-karmāṇi kurvantaḥ tiryak-yoniṣu ca apare
kṣīṇa-āyuṣaḥ tathā eva anye naśyanti pṛthivī-tale
22. apare ca asat-karmāṇi kurvantaḥ tiryak-yoniṣu
tathā eva anye kṣīṇa-āyuṣaḥ pṛthivī-tale naśyanti
22. But others, performing evil deeds (karma), are reborn in animal wombs (tiryak-yoni), while still others, whose life-spans (āyuṣ) are exhausted, perish on the surface of the earth.
अन्योन्यभक्षणे सक्ता लोभमोहसमन्विताः ।
इहैव परिवर्तन्ते न ते यान्त्युत्तरां दिशम् ॥२३॥
23. anyonyabhakṣaṇe saktā lobhamohasamanvitāḥ ,
ihaiva parivartante na te yāntyuttarāṁ diśam.
23. anyonya-bhakṣaṇe saktāḥ lobha-moha-samanvitāḥ
iha eva parivartante na te yānti uttarām diśam
23. lobha-moha-samanvitāḥ anyonya-bhakṣaṇe saktāḥ
te iha eva parivartante na uttarām diśam yānti
23. Those who are engrossed in mutually destroying each other, filled with greed and delusion, continue to revolve in this very world (saṃsāra) and do not attain the northern path (a metaphorical direction often associated with liberation or higher realms).
ये गुरूनुपसेवन्ते नियता ब्रह्मचारिणः ।
पन्थानं सर्वलोकानां ते जानन्ति मनीषिणः ॥२४॥
24. ye gurūnupasevante niyatā brahmacāriṇaḥ ,
panthānaṁ sarvalokānāṁ te jānanti manīṣiṇaḥ.
24. ye gurūn upasevante niyatāḥ brahmacāriṇaḥ
panthānam sarva-lokānām te jānanti manīṣiṇaḥ
24. ye niyatāḥ brahmacāriṇaḥ gurūn upasevante te
manīṣiṇaḥ sarva-lokānām panthānam jānanti
24. Those disciplined celibate students (brahmacāriṇaḥ) who devotedly serve their teachers (guru), they are truly the wise ones who know the path for all beings.
इत्युक्तोऽयं मया धर्मः संक्षेपाद्ब्रह्मनिर्मितः ।
धर्माधर्मौ हि लोकस्य यो वै वेत्ति स बुद्धिमान् ॥२५॥
25. ityukto'yaṁ mayā dharmaḥ saṁkṣepādbrahmanirmitaḥ ,
dharmādharmau hi lokasya yo vai vetti sa buddhimān.
25. iti uktaḥ ayam mayā dharmaḥ saṃkṣepāt brahma-nirmitaḥ
dharma-adharmau hi lokasya yaḥ vai vetti saḥ buddhimān
25. iti ayam brahma-nirmitaḥ dharmaḥ mayā saṃkṣepāt uktaḥ
hi yaḥ lokasya dharma-adharmau vai vetti saḥ buddhimān
25. This natural law (dharma), divinely ordained (brahma-nirmita), has thus been briefly explained by me. Indeed, whoever truly understands the principles of right (dharma) and wrong (adharma) for humanity is truly intelligent.
भीष्म उवाच ।
इत्युक्तो भृगुणा राजन्भरद्वाजः प्रतापवान् ।
भृगुं परमधर्मात्मा विस्मितः प्रत्यपूजयत् ॥२६॥
26. bhīṣma uvāca ,
ityukto bhṛguṇā rājanbharadvājaḥ pratāpavān ,
bhṛguṁ paramadharmātmā vismitaḥ pratyapūjayat.
26. bhīṣmaḥ uvāca iti uktaḥ bhṛguṇā rājan bharadvājaḥ pratāpavān
bhṛgum parama-dharma-ātmā vismitaḥ prati-apūjayat
26. bhīṣmaḥ uvāca rājan iti bhṛguṇā uktaḥ pratāpavān
parama-dharma-ātmā bharadvājaḥ vismitaḥ bhṛgum prati-apūjayat
26. Bhishma said: "O King, when the powerful Bharadvaja was thus addressed by Bhrigu, he, whose soul was supremely devoted to natural law (dharma), became astonished and reverently honored Bhrigu in return."
एष ते प्रभवो राजञ्जगतः संप्रकीर्तितः ।
निखिलेन महाप्राज्ञ किं भूयः श्रोतुमिच्छसि ॥२७॥
27. eṣa te prabhavo rājañjagataḥ saṁprakīrtitaḥ ,
nikhilena mahāprājña kiṁ bhūyaḥ śrotumicchasi.
27. eṣaḥ te prabhavaḥ rājan jagataḥ saṃprakīrtitaḥ
nikhilena mahāprājña kim bhūyaḥ śrotum icchasi
27. rājan mahāprājña,
te jagataḥ eṣaḥ prabhavaḥ nikhilena saṃprakīrtitaḥ.
kim bhūyaḥ śrotum icchasi?
27. O King, O greatly wise one, this origin of the world has been fully described to you in its entirety. What more do you wish to hear?