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महाभारतः       mahābhārataḥ - book-12, chapter-219

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भीष्म उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
शतक्रतोश्च संवादं नमुचेश्च युधिष्ठिर ॥१॥
1. bhīṣma uvāca ,
atraivodāharantīmamitihāsaṁ purātanam ,
śatakratośca saṁvādaṁ namuceśca yudhiṣṭhira.
1. bhīṣmaḥ uvāca atra eva udāharanti imam itihāsam
purātanam śatakratoḥ ca saṃvādam namuceḥ ca yudhiṣṭhira
1. bhīṣmaḥ uvāca yudhiṣṭhira atra eva imam purātanam
itihāsam śatakratoḥ ca namuceḥ ca saṃvādam udāharanti
1. Bhishma said: "O Yudhishthira, regarding this (matter), they cite this ancient legend (itihāsa) - the dialogue between Śatakratu (Indra) and Namuci."
श्रिया विहीनमासीनमक्षोभ्यमिव सागरम् ।
भवाभवज्ञं भूतानामित्युवाच पुरंदरः ॥२॥
2. śriyā vihīnamāsīnamakṣobhyamiva sāgaram ,
bhavābhavajñaṁ bhūtānāmityuvāca puraṁdaraḥ.
2. śriyā vihīnam āsīnam akṣobhyam iva sāgaram
bhavābhavajñam bhūtānām iti uvāca purandaraḥ
2. purandaraḥ śriyā vihīnam akṣobhyam sāgaram
iva bhavābhavajñam bhūtānām āsīnam iti uvāca
2. Purandara (Indra) thus spoke to (Namuci), who was seated, deprived of splendor (śrī), like an unperturbed ocean, and who understood the origin and destruction of all beings.
बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः ।
श्रिया विहीनो नमुचे शोचस्याहो न शोचसि ॥३॥
3. baddhaḥ pāśaiścyutaḥ sthānāddviṣatāṁ vaśamāgataḥ ,
śriyā vihīno namuce śocasyāho na śocasi.
3. baddhaḥ pāśaiḥ cyutaḥ sthānāt dviṣatām vaśam
āgataḥ śriyā vihīnaḥ namuce śocasi āho na śocasi
3. namuce pāśaiḥ baddhaḥ sthānāt cyutaḥ dviṣatām
vaśam āgataḥ śriyā vihīnaḥ śocasi āho na śocasi
3. "O Namuci, you are bound by fetters, fallen from your position, subjugated to your enemies, and bereft of splendor (śrī); do you lament (śocasi) this, or do you not lament?"
नमुचिरुवाच ।
अनवाप्यं च शोकेन शरीरं चोपतप्यते ।
अमित्राश्च प्रहृष्यन्ति नास्ति शोके सहायता ॥४॥
4. namuciruvāca ,
anavāpyaṁ ca śokena śarīraṁ copatapyate ,
amitrāśca prahṛṣyanti nāsti śoke sahāyatā.
4. namuciḥ uvāca anavāpyam ca śokena śarīram ca upatapyate
amitrāḥ ca prahṛṣyanti na asti śoke sahāyatā
4. namuciḥ uvāca śokena ca anavāpyam [bhavati],
ca śarīram upatapyate.
amitrāḥ ca prahṛṣyanti.
śoke sahāyatā na asti.
4. Namuci said: "When something is unobtainable, it causes sorrow, and the body is tormented. Also, enemies rejoice (prahṛṣyanti). There is no assistance (sahāyatā) to be found in sorrow."
तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत् ।
संतापाद्भ्रश्यते रूपं धर्मश्चैव सुरेश्वर ॥५॥
5. tasmācchakra na śocāmi sarvaṁ hyevedamantavat ,
saṁtāpādbhraśyate rūpaṁ dharmaścaiva sureśvara.
5. tasmāt śakra na śocāmi sarvam hi eva idam antavat
saṃtāpāt bhraśyate rūpam dharmaḥ ca eva sureśvara
5. śakra,
tasmāt na śocāmi.
hi idam sarvam eva antavat.
sureśvara,
saṃtāpāt rūpam ca eva dharmaḥ bhraśyate.
5. Therefore, O Śakra, I do not lament, for all this (existence) is indeed finite. From anguish (saṃtāpa), one's physical form (rūpa) deteriorates, and so does one's intrinsic nature (dharma), O lord of the gods.
विनीय खलु तद्दुःखमागतं वैमनस्यजम् ।
ध्यातव्यं मनसा हृद्यं कल्याणं संविजानता ॥६॥
6. vinīya khalu tadduḥkhamāgataṁ vaimanasyajam ,
dhyātavyaṁ manasā hṛdyaṁ kalyāṇaṁ saṁvijānatā.
6. vinīya khalu tat duḥkham āgatam vaimanasyajam
dhyātavyam manasā hṛdyam kalyāṇam saṃvijānatā
6. saṃvijānatā [puruṣeṇa] khalu vaimanasyajam āgatam tat duḥkham vinīya manasā hṛdyam kalyāṇam dhātavyam.
6. After having certainly dispelled that sorrow born of mental distress, a discerning person (saṃvijānatā) should meditate (dhyāna) with the mind on what is wholesome and pleasing to the heart.
यथा यथा हि पुरुषः कल्याणे कुरुते मनः ।
तदैवास्य प्रसीदन्ति सर्वार्था नात्र संशयः ॥७॥
7. yathā yathā hi puruṣaḥ kalyāṇe kurute manaḥ ,
tadaivāsya prasīdanti sarvārthā nātra saṁśayaḥ.
7. yathā yathā hi puruṣaḥ kalyāṇe kurute manaḥ tadā
eva asya prasīdanti sarvārthāḥ na atra saṃśayaḥ
7. hi yathā yathā puruṣaḥ kalyāṇe manaḥ kurute,
tadā eva asya sarvārthāḥ prasīdanti.
atra saṃśayaḥ na [asti].
7. Indeed, whenever a person (puruṣa) directs their mind (manas) towards what is wholesome, then all their objectives (artha) naturally become auspicious. There is no doubt in this matter.
एकः शास्ता न द्वितीयोऽस्ति शास्ता गर्भे शयानं पुरुषं शास्ति शास्ता ।
तेनानुशिष्टः प्रवणादिवोदकं यथा नियुक्तोऽस्मि तथा वहामि ॥८॥
8. ekaḥ śāstā na dvitīyo'sti śāstā; garbhe śayānaṁ puruṣaṁ śāsti śāstā ,
tenānuśiṣṭaḥ pravaṇādivodakaṁ; yathā niyukto'smi tathā vahāmi.
8. ekaḥ śāstā na dvitīyaḥ asti śāstā
garbhe śayānam puruṣam śāsti śāstā
tena anuśiṣṭaḥ pravaṇāt iva udakam
yathā niyuktaḥ asmi tathā vahāmi
8. ekaḥ śāstā,
dvitīyaḥ śāstā na asti.
śāstā garbhe śayānam puruṣam śāsti.
tena anuśiṣṭaḥ,
udakam pravaṇāt iva yathā asmi नियुक्तः,
tathā vahāmi.
8. There is only one controller; no second controller exists. That controller governs the individual (puruṣa) lying in the womb. Instructed by Him, just as water flows down a slope, I carry out my duties exactly as I am appointed.
भावाभावावभिजानन्गरीयो जानामि श्रेयो न तु तत्करोमि ।
आशाः सुशर्म्याः सुहृदां सुकुर्वन्यथा नियुक्तोऽस्मि तथा वहामि ॥९॥
9. bhāvābhāvāvabhijānangarīyo; jānāmi śreyo na tu tatkaromi ,
āśāḥ suśarmyāḥ suhṛdāṁ sukurva;nyathā niyukto'smi tathā vahāmi.
9. bhāva abhāvau abhijānan garīyaḥ
jānāmi śreyaḥ na tu tat karomi
āśāḥ suśarmyāḥ suhṛdām sukurvan
yathā niyuktaḥ asmi tathā vahāmi
9. bhāva abhāvau garīyaḥ abhijānan,
śreyaḥ jānāmi,
tu tat na karomi.
suhṛdām suśarmyāḥ āśāḥ sukurvan api,
yathā नियुक्तः asmi,
tathā vahāmi.
9. Although I clearly understand what is superior regarding existence and non-existence, and I know what is beneficial, I do not act upon it. Even while I strive to ensure the good hopes of my friends, I merely act as I am appointed.
यथा यथास्य प्राप्तव्यं प्राप्नोत्येव तथा तथा ।
भवितव्यं यथा यच्च भवत्येव तथा तथा ॥१०॥
10. yathā yathāsya prāptavyaṁ prāpnotyeva tathā tathā ,
bhavitavyaṁ yathā yacca bhavatyeva tathā tathā.
10. yathā yathā asya prāptavyam prāpnoti eva tathā tathā
bhavitavyam yathā yat ca bhavati eva tathā tathā
10. yathā yathā asya प्राप्तव्यम् अस्ति,
तथा तथा एव प्राप्नोतियथा यत् च भवितव्यम् अस्ति,
तथा तथा एव भवति।
10. Just as one is destined to obtain something, one obtains it precisely in that manner. And whatever is destined to occur, it occurs precisely in that manner.
यत्र यत्रैव संयुङ्क्ते धाता गर्भं पुनः पुनः ।
तत्र तत्रैव वसति न यत्र स्वयमिच्छति ॥११॥
11. yatra yatraiva saṁyuṅkte dhātā garbhaṁ punaḥ punaḥ ,
tatra tatraiva vasati na yatra svayamicchati.
11. yatra yatra eva saṃyuṅkte dhātā garbham punaḥ punaḥ
tatra tatra eva vasati na yatra svayam icchati
11. yatra yatra eva धाता garbham punaḥ punaḥ saṃyuṅkte,
tatra tatra eva (saḥ) vasati,
na yatra svayam icchati.
11. Wherever the Creator (dhātā) repeatedly places the embryo, there alone one resides, not where one desires oneself to be.
भावो योऽयमनुप्राप्तो भवितव्यमिदं मम ।
इति यस्य सदा भावो न स मुह्येत्कदाचन ॥१२॥
12. bhāvo yo'yamanuprāpto bhavitavyamidaṁ mama ,
iti yasya sadā bhāvo na sa muhyetkadācana.
12. bhāvaḥ yaḥ ayam anuprāptaḥ bhavitavyam idam mama
iti yasya sadā bhāvaḥ na sa muhyet kadācana
12. yaḥ ayam bhāvaḥ anuprāptaḥ idam mama bhavitavyam
iti yasya sadā bhāvaḥ saḥ kadācana na muhyet
12. He who always holds the conviction (bhāva), 'This present state which has come about is my destiny,' such a person is never bewildered.
पर्यायैर्हन्यमानानामभियोक्ता न विद्यते ।
दुःखमेतत्तु यद्द्वेष्टा कर्ताहमिति मन्यते ॥१३॥
13. paryāyairhanyamānānāmabhiyoktā na vidyate ,
duḥkhametattu yaddveṣṭā kartāhamiti manyate.
13. paryāyaiḥ hanyamānānām abhiyoktā na vidyate
duḥkham etat tu yat dveṣṭā kartā aham iti manyate
13. paryāyaiḥ hanyamānānām abhiyoktā na vidyate tu
etat duḥkham yat dveṣṭā aham kartā iti manyate
13. There is no one to accuse those who are struck down by the turns of fate. But this is the sorrow: that the one who is hostile believes, 'I am the doer.'
ऋषींश्च देवांश्च महासुरांश्च त्रैविद्यवृद्धांश्च वने मुनींश्च ।
कान्नापदो नोपनमन्ति लोके परावरज्ञास्तु न संभ्रमन्ति ॥१४॥
14. ṛṣīṁśca devāṁśca mahāsurāṁśca; traividyavṛddhāṁśca vane munīṁśca ,
kānnāpado nopanamanti loke; parāvarajñāstu na saṁbhramanti.
14. ṛṣīn ca devān ca mahāsurān ca
traividyavṛddhān ca vane munīn ca
kān na āpadaḥ na upanamanti loke
parāvarajñāḥ tu na saṃbhramanti
14. loke ṛṣīn ca devān ca mahāsurān
ca traividyavṛddhān ca vane
munīn ca kān āpadaḥ na upanamanti
tu parāvarajñāḥ na saṃbhramanti
14. What calamities do not befall sages, gods, great asuras, those mature in the three Vedas, or even ascetics in the forest, in this world? However, those who discern the higher and lower truths (parāvarajñā) are not bewildered.
न पण्डितः क्रुध्यति नापि सज्जते न चापि संसीदति न प्रहृष्यति ।
न चार्थकृच्छ्रव्यसनेषु शोचति स्थितः प्रकृत्या हिमवानिवाचलः ॥१५॥
15. na paṇḍitaḥ krudhyati nāpi sajjate; na cāpi saṁsīdati na prahṛṣyati ,
na cārthakṛcchravyasaneṣu śocati; sthitaḥ prakṛtyā himavānivācalaḥ.
15. na paṇḍitaḥ krudhyati na api sajjate
na ca api saṃsīdati na prahṛṣyati
na ca arthakṛcchravyasan_eṣu śocati
sthitaḥ prakṛtyā himavān iva acalaḥ
15. paṇḍitaḥ na krudhyati na api sajjate
na ca api saṃsīdati na prahṛṣyati
ca na arthakṛcchravyasan_eṣu śocati
prakṛtyā sthitaḥ himavān iva acalaḥ
15. A wise person (paṇḍita) neither gets angry nor becomes attached. He neither desponds nor excessively rejoices. Nor does he grieve amidst financial hardships or misfortunes. Established in his natural state (prakṛti), he remains unshaken, like the Himalayas.
यमर्थसिद्धिः परमा न हर्षयेत्तथैव काले व्यसनं न मोहयेत् ।
सुखं च दुःखं च तथैव मध्यमं निषेवते यः स धुरंधरो नरः ॥१६॥
16. yamarthasiddhiḥ paramā na harṣaye;ttathaiva kāle vyasanaṁ na mohayet ,
sukhaṁ ca duḥkhaṁ ca tathaiva madhyamaṁ; niṣevate yaḥ sa dhuraṁdharo naraḥ.
16. yam arthasiddhiḥ paramā na harṣayet
tathā eva kāle vyasanam na mohayet
sukham ca duḥkham ca tathā eva madhyamam
niṣevate yaḥ saḥ dhuraṃdharaḥ naraḥ
16. yam paramā arthasiddhiḥ na harṣayet,
tathā eva kāle vyasanam na mohayet,
ca yaḥ sukham ca duḥkham ca tathā eva madhyamam niṣevate,
saḥ naraḥ dhuraṃdharaḥ
16. The person whom the highest achievement (arthasiddhi) does not elate, and similarly, whom adversity (vyasana) in time does not bewilder, and who experiences both happiness and sorrow with equanimity – that person is indeed a true leader (dhuraṃdhara).
यां यामवस्थां पुरुषोऽधिगच्छेत्तस्यां रमेतापरितप्यमानः ।
एवं प्रवृद्धं प्रणुदेन्मनोजं संतापमायासकरं शरीरात् ॥१७॥
17. yāṁ yāmavasthāṁ puruṣo'dhigacche;ttasyāṁ rametāparitapyamānaḥ ,
evaṁ pravṛddhaṁ praṇudenmanojaṁ; saṁtāpamāyāsakaraṁ śarīrāt.
17. yām yām avasthām puruṣaḥ adhigacchet
tasyām rameta aparitapyamānaḥ
evam pravṛddham praṇudet
manojam saṃtāpam āyāsakaram śarīrāt
17. puruṣaḥ yām yām avasthām adhigacchet,
tasyām aparitapyamānaḥ rameta evam pravṛddham āyāsakaram manojam saṃtāpam śarīrāt praṇudet
17. Whatever state a person (puruṣa) may attain, he should take pleasure in it without being distressed. By doing so, he should cast away from his body the severe mental (manoja) anguish (saṃtāpa) that causes great fatigue.
तत्सदः स परिषत्सभासदः प्राप्य यो न कुरुते सभाभयम् ।
धर्मतत्त्वमवगाह्य बुद्धिमान्योऽभ्युपैति स पुमान्धुरंधरः ॥१८॥
18. tatsadaḥ sa pariṣatsabhāsadaḥ; prāpya yo na kurute sabhābhayam ,
dharmatattvamavagāhya buddhimā;nyo'bhyupaiti sa pumāndhuraṁdharaḥ.
18. tat sadaḥ saḥ pariṣat sabhāsadaḥ
prāpya yaḥ na kurute sabhābhayam
dharmatattvam avagāhya buddhimān yaḥ
abhyupaiti saḥ pumān dhuraṃdharaḥ
18. yaḥ buddhimān tat sadaḥ ca pariṣat-sabhāsadaḥ prāpya sabhābhayam na kurute,
ca yaḥ dharmatattvam avagāhya abhyupaiti,
saḥ pumān dhuraṃdharaḥ
18. That wise person who, upon reaching an assembly (sadas) and the members of a council (pariṣat sabhāsadaḥ), does not experience fear of the gathering (sabhābhayam), and who, having deeply understood the essence of natural law (dharma), undertakes a task – that man (pumān) is a true leader (dhuraṃdhara).
प्राज्ञस्य कर्माणि दुरन्वयानि न वै प्राज्ञो मुह्यति मोहकाले ।
स्थानाच्च्युतश्चेन्न मुमोह गौतमस्तावत्कृच्छ्रामापदं प्राप्य वृद्धः ॥१९॥
19. prājñasya karmāṇi duranvayāni; na vai prājño muhyati mohakāle ,
sthānāccyutaścenna mumoha gautama;stāvatkṛcchrāmāpadaṁ prāpya vṛddhaḥ.
19. prājñasya karmāṇi duranvayāni na
vai prājñaḥ muhyati mohakāle sthānāt
cyutaḥ ca cet na mumoha gautamaḥ
tāvat kṛcchrām āpadam prāpya vṛddhaḥ
19. prājñasya karmāṇi duranvayāni vai
prājñaḥ mohakāle na muhyati cet
gautamaḥ sthānāt cyutaḥ ca tāvat
kṛcchrām āpadam prāpya vṛddhaḥ na mumoha
19. The actions (karma) of a wise person are difficult to understand or emulate. Indeed, a wise person (prājña) is not bewildered even in a time of confusion. If Gautama, though elderly and fallen from his position, was not deluded even when facing such dire adversity (āpad), then... (the implicit conclusion is: what to speak of others, or that one should also not be deluded).
न मन्त्रबलवीर्येण प्रज्ञया पौरुषेण वा ।
अलभ्यं लभते मर्त्यस्तत्र का परिदेवना ॥२०॥
20. na mantrabalavīryeṇa prajñayā pauruṣeṇa vā ,
alabhyaṁ labhate martyastatra kā paridevanā.
20. na mantrabalavīryeṇa prajñayā pauruṣeṇa vā
alabhyam labhate martyaḥ tatra kā paridevanā
20. martyaḥ mantrabalavīryeṇa prajñayā pauruṣeṇa
vā alabhyam na labhate tatra kā paridevanā
20. A mortal being does not achieve the unattainable through the power of incantations, intelligence, or human effort. What cause is there for lamentation in that?
यदेवमनुजातस्य धातारो विदधुः पुरा ।
तदेवानुभविष्यामि किं मे मृत्युः करिष्यति ॥२१॥
21. yadevamanujātasya dhātāro vidadhuḥ purā ,
tadevānubhaviṣyāmi kiṁ me mṛtyuḥ kariṣyati.
21. yat evam anujātasyā dhātāraḥ vidadhuḥ purā
tat eva anubhaviṣyāmi kim me mṛtyuḥ kariṣyati
21. purā dhātāraḥ evam anujātasyā yat vidadhuḥ
tat eva anubhaviṣyāmi mṛtyuḥ me kim kariṣyati
21. Whatever the ordainers (dhātṛ) thus decreed in the past for one who is born, that alone I shall experience. What will death do to me?
लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति ।
प्राप्तव्यान्येव प्राप्नोति दुःखानि च सुखानि च ॥२२॥
22. labdhavyānyeva labhate gantavyānyeva gacchati ,
prāptavyānyeva prāpnoti duḥkhāni ca sukhāni ca.
22. labdhavyāni eva labhate gantavyāni eva gacchati
prāptavyāni eva prāpnoti duḥkhāni ca sukhāni ca
22. labdhavyāni eva labhate gantavyāni eva gacchati
prāptavyāni eva duḥkhāni ca sukhāni ca prāpnoti
22. One obtains only what is destined to be obtained, goes only where one is destined to go, and attains only what is destined to be attained, whether they be sorrows or joys.
एतद्विदित्वा कार्त्स्न्येन यो न मुह्यति मानवः ।
कुशलः सुखदुःखेषु स वै सर्वधनेश्वरः ॥२३॥
23. etadviditvā kārtsnyena yo na muhyati mānavaḥ ,
kuśalaḥ sukhaduḥkheṣu sa vai sarvadhaneśvaraḥ.
23. etat viditvā kārtsnyena yaḥ na muhyati mānavaḥ
kuśalaḥ sukhaduḥkheṣu saḥ vai sarvadhanīśvaraḥ
23. yaḥ mānavaḥ etat kārtsnyena viditvā na muhyati
sukhaduḥkheṣu kuśalaḥ saḥ vai sarvadhanīśvaraḥ
23. A human being who, having completely understood this truth, is not bewildered, and who remains adept in the face of both joys and sorrows, he is truly the master of all prosperity.