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महाभारतः       mahābhārataḥ - book-12, chapter-21

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देवस्थान उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
इन्द्रेण समये पृष्टो यदुवाच बृहस्पतिः ॥१॥
1. devasthāna uvāca ,
atraivodāharantīmamitihāsaṁ purātanam ,
indreṇa samaye pṛṣṭo yaduvāca bṛhaspatiḥ.
1. devasthānaḥ uvāca atra eva udāharanti imam itihāsaṃ
purātanam indreṇa samaye pṛṣṭaḥ yat uvāca bṛhaspatiḥ
1. devasthānaḥ uvāca atra eva imam purātanam itihāsam
udāharanti yat bṛhaspatiḥ samaye indreṇa pṛṣṭaḥ uvāca
1. Devasthana said: "Here, indeed, they recount this ancient narrative (itihāsa) – what Bṛhaspati said when he was questioned by Indra at that time."
संतोषो वै स्वर्गतमः संतोषः परमं सुखम् ।
तुष्टेर्न किंचित्परतः सुसम्यक्परितिष्ठति ॥२॥
2. saṁtoṣo vai svargatamaḥ saṁtoṣaḥ paramaṁ sukham ,
tuṣṭerna kiṁcitparataḥ susamyakparitiṣṭhati.
2. saṃtoṣaḥ vai svargatamaḥ saṃtoṣaḥ paramaṃ sukham
tuṣṭeḥ na kiṃcit parataḥ susamyak paritiṣṭhati
2. saṃtoṣaḥ vai svargatamaḥ saṃtoṣaḥ paramaṃ sukham
tuṣṭeḥ parataḥ kiṃcit na susamyak paritiṣṭhati
2. Contentment (saṃtoṣa) is indeed the highest heaven; contentment is the supreme happiness. Nothing superior to perfect satisfaction (tuṣṭi) is truly well-established.
यदा संहरते कामान्कूर्मोऽङ्गानीव सर्वशः ।
तदात्मज्योतिरात्मैव स्वात्मनैव प्रसीदति ॥३॥
3. yadā saṁharate kāmānkūrmo'ṅgānīva sarvaśaḥ ,
tadātmajyotirātmaiva svātmanaiva prasīdati.
3. yadā saṃharate kāmān kūrmaḥ aṅgāni iva sarvaśaḥ
tadā ātmajyotiḥ ātmā eva sva ātmanā eva prasīdati
3. yadā kūrmaḥ aṅgāni iva sarvaśaḥ kāmān saṃharate
tadā ātmajyotiḥ ātmā eva sva ātmanā eva prasīdati
3. When one completely withdraws the senses from desires (kāma), just as a tortoise withdraws its limbs, then the light of the self (ātman), which is the self (ātman) itself, becomes perfectly serene by its own self (ātman).
न बिभेति यदा चायं यदा चास्मान्न बिभ्यति ।
कामद्वेषौ च जयति तदात्मानं प्रपश्यति ॥४॥
4. na bibheti yadā cāyaṁ yadā cāsmānna bibhyati ,
kāmadveṣau ca jayati tadātmānaṁ prapaśyati.
4. na bibheti yadā ca ayam yadā ca asmāt na bibhyati
kāmadveṣau ca jayati tadā ātmānaṃ prapaśyati
4. yadā ayam na bibheti yadā ca asmāt na bibhyati
ca kāmadveṣau jayati tadā ātmānaṃ prapaśyati
4. When this person does not fear, and when others do not fear him, and when he conquers both desire (kāma) and hatred (dveṣa), then he truly perceives the self (ātman).
यदासौ सर्वभूतानां न क्रुध्यति न दुष्यति ।
कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा ॥५॥
5. yadāsau sarvabhūtānāṁ na krudhyati na duṣyati ,
karmaṇā manasā vācā brahma saṁpadyate tadā.
5. yadā asau sarvabhūtānām na krudhyati na duṣyati
karmaṇā manasā vācā brahma saṃpadyate tadā
5. yadā asau sarvabhūtānām na krudhyati na duṣyati
tadā karmaṇā manasā vācā brahma saṃpadyate
5. When that person does not get angry nor resentful towards all beings, then, by action (karma), mind, and speech, he attains Brahman (brahman).
एवं कौन्तेय भूतानि तं तं धर्मं तथा तथा ।
तदा तदा प्रपश्यन्ति तस्माद्बुध्यस्व भारत ॥६॥
6. evaṁ kaunteya bhūtāni taṁ taṁ dharmaṁ tathā tathā ,
tadā tadā prapaśyanti tasmādbudhyasva bhārata.
6. evam kaunteya bhūtāni tam tam dharmam tathā tathā
tadā tadā prapaśyanti tasmāt budhyasva bhārata
6. kaunteya bhārata evam bhūtāni tam tam dharmam
tathā tathā tadā tadā prapaśyanti tasmāt budhyasva
6. O son of Kunti (Kaunteya), beings thus perceive their respective intrinsic natures (dharma) in diverse ways at various times. Therefore, O descendant of Bharata (Bharata), understand this.
अन्ये शमं प्रशंसन्ति व्यायाममपरे तथा ।
नैकं न चापरं केचिदुभयं च तथापरे ॥७॥
7. anye śamaṁ praśaṁsanti vyāyāmamapare tathā ,
naikaṁ na cāparaṁ kecidubhayaṁ ca tathāpare.
7. anye śamam praśaṃsanti vyāyāmam apare tathā na
ekam na ca aparam kecit ubhayam ca tathā apare
7. anye śamam praśaṃsanti apare tathā vyāyāmam na
ekam na ca aparam kecit tathā apare ca ubhayam
7. Some praise tranquility (śama), and similarly, others praise exertion. Some do not praise either one or the other, while still others similarly praise both.
यज्ञमेके प्रशंसन्ति संन्यासमपरे जनाः ।
दानमेके प्रशंसन्ति केचिदेव प्रतिग्रहम् ।
केचित्सर्वं परित्यज्य तूष्णीं ध्यायन्त आसते ॥८॥
8. yajñameke praśaṁsanti saṁnyāsamapare janāḥ ,
dānameke praśaṁsanti kecideva pratigraham ,
kecitsarvaṁ parityajya tūṣṇīṁ dhyāyanta āsate.
8. yajñam eke praśaṃsanti saṃnyāsam
apare janāḥ dānam eke praśaṃsanti
kecit eva pratigraham kecit sarvam
parityajya tūṣṇīm dhyāyantaḥ āsate
8. eke yajñam praśaṃsanti apare janāḥ
saṃnyāsam eke dānam praśaṃsanti
kecit eva pratigraham kecit sarvam
parityajya tūṣṇīm dhyāyantaḥ āsate
8. Some praise Vedic ritual (yajña), while other people praise renunciation (saṃnyāsa). Some commend charity (dāna), and some indeed commend the acceptance of gifts (pratigraha). Still others, having abandoned everything, remain silently absorbed in meditation (dhyāna).
राज्यमेके प्रशंसन्ति सर्वेषां परिपालनम् ।
हत्वा भित्त्वा च छित्त्वा च केचिदेकान्तशीलिनः ॥९॥
9. rājyameke praśaṁsanti sarveṣāṁ paripālanam ,
hatvā bhittvā ca chittvā ca kecidekāntaśīlinaḥ.
9. rājyam eke praśaṃsanti sarveṣām paripālanam
hatvā bhittvā ca chittvā ca kecit ekāntaśīlinaḥ
9. eke rājyam sarveṣām paripālanam praśaṃsanti
kecit hatvā bhittvā ca chittvā ca ekāntaśīlinaḥ
9. Some praise sovereignty and the protection of all. While others, having struck down, broken, and severed (attachments), become solitary (ekāntaśīlinaḥ).
एतत्सर्वं समालोक्य बुधानामेष निश्चयः ।
अद्रोहेणैव भूतानां यो धर्मः स सतां मतः ॥१०॥
10. etatsarvaṁ samālokya budhānāmeṣa niścayaḥ ,
adroheṇaiva bhūtānāṁ yo dharmaḥ sa satāṁ mataḥ.
10. etat sarvam samālokya budhānām eṣa niścayaḥ
adroheṇa eva bhūtānām yaḥ dharmaḥ sa satām mataḥ
10. etat sarvam samālokya budhānām eṣa niścayaḥ yaḥ
dharmaḥ adroheṇa eva bhūtānām sa satām mataḥ
10. Having carefully considered all this, the wise have reached this conclusion: that natural law (dharma) which involves non-violence and non-malice towards all beings is indeed what the virtuous approve of.
अद्रोहः सत्यवचनं संविभागो धृतिः क्षमा ।
प्रजनः स्वेषु दारेषु मार्दवं ह्रीरचापलम् ॥११॥
11. adrohaḥ satyavacanaṁ saṁvibhāgo dhṛtiḥ kṣamā ,
prajanaḥ sveṣu dāreṣu mārdavaṁ hrīracāpalam.
11. adrohaḥ satyavacanam saṃvibhāgaḥ dhṛtiḥ kṣamā
prajanaḥ sveṣu dāreṣu mārdavam hrīḥ acāpalam
11. adrohaḥ satyavacanam saṃvibhāgaḥ dhṛtiḥ kṣamā
prajanaḥ sveṣu dāreṣu mārdavam hrīḥ acāpalam
11. (These qualities are) non-malice, truthfulness, equitable sharing, fortitude, forgiveness, procreation with one's own wife, gentleness, modesty, and steadfastness.
धनं धर्मप्रधानेष्टं मनुः स्वायंभुवोऽब्रवीत् ।
तस्मादेवं प्रयत्नेन कौन्तेय परिपालय ॥१२॥
12. dhanaṁ dharmapradhāneṣṭaṁ manuḥ svāyaṁbhuvo'bravīt ,
tasmādevaṁ prayatnena kaunteya paripālaya.
12. dhanam dharmapradhāna-iṣṭam manuḥ svāyaṃbhuvaḥ
abravīt tasmāt evam prayatnena kaunteya paripālaya
12. svāyaṃbhuvaḥ manuḥ abravīt dhanam dharmapradhāna-iṣṭam
tasmāt kaunteya evam prayatnena paripālaya
12. Svāyambhuva Manu declared that wealth acquired primarily for the sake of upholding natural law (dharma) is truly desirable. Therefore, O son of Kunti, carefully maintain it in this way, with great effort.
यो हि राज्ये स्थितः शश्वद्वशी तुल्यप्रियाप्रियः ।
क्षत्रियो यज्ञशिष्टाशी राजशास्त्रार्थतत्त्ववित् ॥१३॥
13. yo hi rājye sthitaḥ śaśvadvaśī tulyapriyāpriyaḥ ,
kṣatriyo yajñaśiṣṭāśī rājaśāstrārthatattvavit.
13. yaḥ hi rājye sthitaḥ śaśvat vaśī tulyapriyāpriyaḥ
| kṣatriyaḥ yajñaśiṣṭāśī rājaśāstrārthatattvavit
13. yaḥ kṣatriyaḥ hi śaśvat rājye sthitaḥ,
vaśī,
tulyapriyāpriyaḥ,
yajñaśiṣṭāśī,
(ca) rājaśāstrārthatattvavit (sa uttamaḥ bhavati)
13. Indeed, a kṣatriya who is always established in kingship, self-controlled, equipoised regarding likes and dislikes, who partakes of the remnants of Vedic rituals (yajña), and who understands the true essence of the science of polity (rājaśāstra) — such a one is excellent.
असाधुनिग्रहरतः साधूनां प्रग्रहे रतः ।
धर्मे वर्त्मनि संस्थाप्य प्रजा वर्तेत धर्मवित् ॥१४॥
14. asādhunigraharataḥ sādhūnāṁ pragrahe rataḥ ,
dharme vartmani saṁsthāpya prajā varteta dharmavit.
14. asādhunigraharataḥ sādhūnām pragṛhe rataḥ dharme
vartmani saṃsthāpya prajā varteta dharmavit
14. dharmavit asādhunigraharataḥ sādhūnām pragṛhe
rataḥ prajā dharme vartmani saṃsthāpya varteta
14. A king, knowledgeable in natural law (dharma), should conduct himself by being devoted to suppressing the wicked and protecting the virtuous, establishing his subjects on the path of natural law (dharma).
पुत्रसंक्रामितश्रीस्तु वने वन्येन वर्तयन् ।
विधिना श्रामणेनैव कुर्यात्कालमतन्द्रितः ॥१५॥
15. putrasaṁkrāmitaśrīstu vane vanyena vartayan ,
vidhinā śrāmaṇenaiva kuryātkālamatandritaḥ.
15. putrasaṃkrāmitnaśrīḥ tu vane vanyena vartayan
vidhinā śrāmaṇena eva kuryāt kālam atandritaḥ
15. putrasaṃkrāmitnaśrīḥ tu atandritaḥ vane vanyena
vartayan śrāmaṇena eva vidhinā kālam kuryāt
15. Having transferred his royal glory (śrī) to his son, he should live in the forest, subsisting on wild forest produce, and diligently pass his time strictly according to the ascetic's prescribed rules.
य एवं वर्तते राजा राजधर्मविनिश्चितः ।
तस्यायं च परश्चैव लोकः स्यात्सफलो नृप ।
निर्वाणं तु सुदुष्पारं बहुविघ्नं च मे मतम् ॥१६॥
16. ya evaṁ vartate rājā rājadharmaviniścitaḥ ,
tasyāyaṁ ca paraścaiva lokaḥ syātsaphalo nṛpa ,
nirvāṇaṁ tu suduṣpāraṁ bahuvighnaṁ ca me matam.
16. yaḥ evam vartate rājā rājadharmaviniścitaḥ
tasya ayam ca paraḥ ca eva
lokaḥ syāt saphalaḥ nṛpa nirvāṇam tu
sudūṣpāram bahuvighnam ca me matam
16. nṛpa yaḥ rājā rājadharmaviniścitaḥ evam vartate tasya ayam ca paraḥ ca eva lokaḥ saphalaḥ syāt.
nirvāṇam tu sudūṣpāram bahuvighnam ca me matam.
16. O king, the monarch who conducts himself in this manner, having firmly ascertained his royal duties (rājadharma), will find both this world and the next world fruitful. However, in my opinion, liberation (nirvāṇa) is very difficult to attain and fraught with many obstacles.
एवं धर्ममनुक्रान्ताः सत्यदानतपःपराः ।
आनृशंस्यगुणैर्युक्ताः कामक्रोधविवर्जिताः ॥१७॥
17. evaṁ dharmamanukrāntāḥ satyadānatapaḥparāḥ ,
ānṛśaṁsyaguṇairyuktāḥ kāmakrodhavivarjitāḥ.
17. evam dharmam anukrāntāḥ satyadānatapaḥparāḥ
ānṛśaṃsyaguṇaiḥ yuktāḥ kāmakrodhavivarjitāḥ
17. evam dharmam anukrāntāḥ satyadānatapaḥparāḥ
ānṛśaṃsyaguṇaiḥ yuktāḥ kāmakrodhavivarjitāḥ
17. Thus, those who have adhered to natural law (dharma), who are devoted to truth, generosity (dāna), and spiritual discipline (tapas), who are endowed with the quality of compassion, and who are free from desire and anger (kāma-krodha).
प्रजानां पालने युक्ता दममुत्तममास्थिताः ।
गोब्राह्मणार्थं युद्धेन संप्राप्ता गतिमुत्तमाम् ॥१८॥
18. prajānāṁ pālane yuktā damamuttamamāsthitāḥ ,
gobrāhmaṇārthaṁ yuddhena saṁprāptā gatimuttamām.
18. prajānām pālane yuktāḥ damam uttamam āsthitāḥ
gobrāhmaṇārtham yuddhena samprāptāḥ gatim uttamām
18. prajānām pālane yuktāḥ damam uttamam āsthitāḥ
gobrāhmaṇārtham yuddhena samprāptāḥ gatim uttamām
18. Those who are dedicated to protecting their subjects, firmly established in excellent self-restraint, and who fight for the sake of cows and Brahmins, attain a supreme destination.
एवं रुद्राः सवसवस्तथादित्याः परंतप ।
साध्या राजर्षिसंघाश्च धर्ममेतं समाश्रिताः ।
अप्रमत्तास्ततः स्वर्गं प्राप्ताः पुण्यैः स्वकर्मभिः ॥१९॥
19. evaṁ rudrāḥ savasavastathādityāḥ paraṁtapa ,
sādhyā rājarṣisaṁghāśca dharmametaṁ samāśritāḥ ,
apramattāstataḥ svargaṁ prāptāḥ puṇyaiḥ svakarmabhiḥ.
19. evam rudrāḥ savasavaḥ tathā ādityāḥ
paraṃtapa sādhyāḥ rājarṣisaṃghāḥ ca
dharmam etam samāśritāḥ apramattāḥ tataḥ
svargam prāptāḥ puṇyaiḥ svakarmabhiḥ
19. paraṃtapa evam rudrāḥ savasavaḥ tathā
ādityāḥ ca sādhyāḥ rājarṣisaṃghāḥ etam
dharmam samāśritāḥ apramattāḥ tataḥ
puṇyaiḥ svakarmabhiḥ svargam prāptāḥ
19. O scorcher of foes, in this very way, the Rudras along with the Vasus, as well as the Adityas and hosts of royal sages (rājarṣis), adopted this natural law (dharma). Being vigilant, they subsequently attained heaven through their own meritorious actions (karma).