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महाभारतः       mahābhārataḥ - book-12, chapter-222

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युधिष्ठिर उवाच ।
किंशीलः किंसमाचारः किंविद्यः किंपरायणः ।
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१॥
1. yudhiṣṭhira uvāca ,
kiṁśīlaḥ kiṁsamācāraḥ kiṁvidyaḥ kiṁparāyaṇaḥ ,
prāpnoti brahmaṇaḥ sthānaṁ yatparaṁ prakṛterdhruvam.
1. yudhiṣṭhira uvāca kiṃśīlaḥ kiṃsamācāraḥ kiṃvidyaḥ kiṃparāyaṇaḥ
prāpnoti brahmaṇaḥ sthānam yat param prakṛteḥ dhruvam
1. yudhiṣṭhira uvāca kiṃśīlaḥ kiṃsamācāraḥ kiṃvidyaḥ kiṃparāyaṇaḥ
brahmaṇaḥ yat param prakṛteḥ dhruvam sthānam prāpnoti
1. Yudhiṣṭhira asked: "One who attains the state of Brahman, which is supreme, eternal, and beyond primordial matter (prakṛti) – what is their character (śīla), what is their conduct, what is their knowledge, and what is their ultimate devotion (parāyaṇa)?"
भीष्म उवाच ।
मोक्षधर्मेषु नियतो लघ्वाहारो जितेन्द्रियः ।
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥२॥
2. bhīṣma uvāca ,
mokṣadharmeṣu niyato laghvāhāro jitendriyaḥ ,
prāpnoti brahmaṇaḥ sthānaṁ yatparaṁ prakṛterdhruvam.
2. bhīṣma uvāca mokṣadharmeṣu niyataḥ laghvāhāraḥ jitendriyaḥ
prāpnoti brahmaṇaḥ sthānam yat param prakṛteḥ dhruvam
2. bhīṣma uvāca niyataḥ laghvāhāraḥ jitendriyaḥ mokṣadharmeṣu
brahmaṇaḥ yat param prakṛteḥ dhruvam sthānam prāpnoti
2. Bhīṣma replied: "One who is steadfast in the path of liberation (mokṣa-dharma), eats a light diet, and has controlled their senses attains the state of Brahman, which is supreme, eternal, and beyond primordial matter (prakṛti)."
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
जैगीषव्यस्य संवादमसितस्य च भारत ॥३॥
3. atrāpyudāharantīmamitihāsaṁ purātanam ,
jaigīṣavyasya saṁvādamasitasya ca bhārata.
3. atra api udāharanti imam itihāsam purātanam
jaigīṣavyasya saṃvādam asitasya ca bhārata
3. bhārata atra api imam purātanam jaigīṣavyasya
asitasya ca saṃvādam itihāsam udāharanti
3. O Bhārata, concerning this matter, they also relate this ancient historical account, the dialogue between Jaigīṣavya and Asita.
जैगीषव्यं महाप्राज्ञं धर्माणामागतागमम् ।
अक्रुध्यन्तमहृष्यन्तमसितो देवलोऽब्रवीत् ॥४॥
4. jaigīṣavyaṁ mahāprājñaṁ dharmāṇāmāgatāgamam ,
akrudhyantamahṛṣyantamasito devalo'bravīt.
4. jaigīṣavyam mahāprājñam dharmāṇām āgatāgamam
akrudhyantam ahṛṣyantam asitaḥ devalaḥ abravīt
4. asitaḥ devalaḥ mahāprājñam dharmāṇām āgatāgamam
akrudhyantam ahṛṣyantam jaigīṣavyam abravīt
4. Asita Devala spoke to Jaigīṣavya, who was exceptionally wise, who had mastered the traditional knowledge (āgama) of the natural laws (dharma), and who was neither angered nor overly joyful.
न प्रीयसे वन्द्यमानो निन्द्यमानो न कुप्यसि ।
का ते प्रज्ञा कुतश्चैषा किं चैतस्याः परायणम् ॥५॥
5. na prīyase vandyamāno nindyamāno na kupyasi ,
kā te prajñā kutaścaiṣā kiṁ caitasyāḥ parāyaṇam.
5. na prīyase vandyamānaḥ nindyamānaḥ na kupyasi kā
te prajñā kutaḥ ca eṣā kim ca etasyāḥ parāyaṇam
5. te prajñā kā eṣā ca kutaḥ etasyāḥ ca kim parāyaṇam
vandyamānaḥ na prīyase nindyamānaḥ na kupyasi
5. You are not pleased when praised, nor do you become angry when criticized. What is the nature of your wisdom (prajñā)? From where does it arise, and what is its ultimate foundation?
इति तेनानुयुक्तः स तमुवाच महातपाः ।
महद्वाक्यमसंदिग्धं पुष्कलार्थपदं शुचि ॥६॥
6. iti tenānuyuktaḥ sa tamuvāca mahātapāḥ ,
mahadvākyamasaṁdigdhaṁ puṣkalārthapadaṁ śuci.
6. iti tena anuyuktaḥ saḥ tam uvāca mahātapāḥ
mahat vākyam asaṃdigdham puṣkalārthapadam śuci
6. tena iti anuyuktaḥ saḥ mahātapāḥ tam mahat
asaṃdigdham puṣkalārthapadam śuci vākyam uvāca
6. Thus questioned by him, that great ascetic (mahātapāḥ) replied to him with a statement that was great, unambiguous, rich in meaning, and pure.
या गतिर्या परा निष्ठा या शान्तिः पुण्यकर्मणाम् ।
तां तेऽहं संप्रवक्ष्यामि यन्मां पृच्छसि वै द्विज ॥७॥
7. yā gatiryā parā niṣṭhā yā śāntiḥ puṇyakarmaṇām ,
tāṁ te'haṁ saṁpravakṣyāmi yanmāṁ pṛcchasi vai dvija.
7. yā gatiḥ yā parā niṣṭhā yā śāntiḥ puṇyakarmaṇām tām
te aham saṃpravakṣyāmi yat mām pṛcchasi vai dvija
7. dvija vai yat mām pṛcchasi puṇyakarmaṇām yā gatiḥ
yā parā niṣṭhā yā śāntiḥ tām aham te saṃpravakṣyāmi
7. I will fully explain to you, O twice-born (dvija), that destination, that supreme ultimate state, and that peace which belongs to those whose actions (karma) are meritorious, about which you ask me.
निन्दत्सु च समो नित्यं प्रशंसत्सु च देवल ।
निह्नुवन्ति च ये तेषां समयं सुकृतं च ये ॥८॥
8. nindatsu ca samo nityaṁ praśaṁsatsu ca devala ,
nihnuvanti ca ye teṣāṁ samayaṁ sukṛtaṁ ca ye.
8. nindatsu ca samaḥ nityam praśaṃsatsu ca devala
nihnuvanti ca ye teṣām samayam sukṛtam ca ye
8. devala nityam nindatsu ca praśaṃsatsu ca ye
teṣām samayam sukṛtam ca ye nihnuvanti samaḥ
8. O Devala, you are always impartial (sama) among those who criticize and among those who praise. And (you are impartial among) those who deny their sacred vow or their meritorious actions (sukṛtam).
उक्ताश्च न विवक्षन्ति वक्तारमहिते रतम् ।
प्रतिहन्तुं न चेच्छन्ति हन्तारं वै मनीषिणः ॥९॥
9. uktāśca na vivakṣanti vaktāramahite ratam ,
pratihantuṁ na cecchanti hantāraṁ vai manīṣiṇaḥ.
9. uktāḥ ca na vivakṣanti vaktāram ahite ratam
pratihantum na ca icchanti hantāram vai manīṣiṇaḥ
9. manīṣiṇaḥ uktāḥ ca ahite ratam vaktāram na
vivakṣanti ca hantāram na pratihantum icchanti vai
9. Wise individuals (manīṣiṇaḥ), when addressed, do not wish to respond to a speaker who delights in causing harm. And indeed, they do not desire to strike back at an aggressor.
नाप्राप्तमनुशोचन्ति प्राप्तकालानि कुर्वते ।
न चातीतानि शोचन्ति न चैनान्प्रतिजानते ॥१०॥
10. nāprāptamanuśocanti prāptakālāni kurvate ,
na cātītāni śocanti na cainānpratijānate.
10. na aprāptam anuśocanti prāptakālāni kurvate
na ca atītāni śocanti na ca enān pratijānate
10. aprāptam na anuśocanti prāptakālāni kurvate
ca atītāni na śocanti ca enān na pratijānate
10. They do not grieve over what has not been attained, but rather perform actions appropriate for the present time. They do not lament things that are past, nor do they claim them (as their own concern) or dwell on them.
संप्राप्तानां च पूज्यानां कामादर्थेषु देवल ।
यथोपपत्तिं कुर्वन्ति शक्तिमन्तः कृतव्रताः ॥११॥
11. saṁprāptānāṁ ca pūjyānāṁ kāmādartheṣu devala ,
yathopapattiṁ kurvanti śaktimantaḥ kṛtavratāḥ.
11. samprāptānām ca pūjyānām kāmāt artheṣu devala
yathopapattim kurvanti śaktimantaḥ kṛtavratāḥ
11. devala śaktimantaḥ kṛtavratāḥ ca samprāptānām
pūjyānām kāmāt artheṣu yathopapattim kurvanti
11. O Devala, the capable and those committed to their vows (kṛtavratāḥ) attend to the needs (artheṣu) and desires (kāmāt) of venerable persons (pūjyānām) who have arrived, performing their duties as appropriately (yathopapattim) as their capacity (śakti) allows.
पक्वविद्या महाप्राज्ञा जितक्रोधा जितेन्द्रियाः ।
मनसा कर्मणा वाचा नापराध्यन्ति कस्यचित् ॥१२॥
12. pakvavidyā mahāprājñā jitakrodhā jitendriyāḥ ,
manasā karmaṇā vācā nāparādhyanti kasyacit.
12. pakvavidyāḥ mahāprājñāḥ jitakrodhāḥ jitendriyāḥ
manasā karmaṇā vācā na aparādhyanti kasyacit
12. pakvavidyāḥ mahāprājñāḥ jitakrodhāḥ jitendriyāḥ
manasā karmaṇā vācā kasyacit na aparādhyanti
12. Those whose knowledge is perfected (pakvavidyāḥ), who are greatly wise (mahāprājñāḥ), who have conquered anger (jitakrodhāḥ), and who have mastered their senses (jitendriyāḥ) do not offend anyone by mind, by action (karma), or by speech.
अनीर्षवो न चान्योन्यं विहिंसन्ति कदाचन ।
न च जातूपतप्यन्ते धीराः परसमृद्धिभिः ॥१३॥
13. anīrṣavo na cānyonyaṁ vihiṁsanti kadācana ,
na ca jātūpatapyante dhīrāḥ parasamṛddhibhiḥ.
13. anīrṣavaḥ na ca anyonyam vihiṃsanti kadācana |
na ca jātu upatapyante dhīrāḥ parasamṛddhibhiḥ
13. dhīrāḥ anīrṣavaḥ na ca anyonyam kadācana
vihiṃsanti na ca parasamṛddhibhiḥ jātu upatapyante
13. The steadfast (dhīra) are not envious, and they never harm each other. Nor are they ever troubled by the prosperity of others.
निन्दाप्रशंसे चात्यर्थं न वदन्ति परस्य ये ।
न च निन्दाप्रशंसाभ्यां विक्रियन्ते कदाचन ॥१४॥
14. nindāpraśaṁse cātyarthaṁ na vadanti parasya ye ,
na ca nindāpraśaṁsābhyāṁ vikriyante kadācana.
14. nindāpraśaṃse ca atyartham na vadanti parasya ye
| na ca nindāpraśaṃsābhyām vikriyante kadācana
14. ye parasya nindāpraśaṃse ca atyartham na vadanti
na ca nindāpraśaṃsābhyām kadācana vikriyante
14. Those who do not excessively speak of others' praise or blame, and who are never affected by either praise or blame.
सर्वतश्च प्रशान्ता ये सर्वभूतहिते रताः ।
न क्रुध्यन्ति न हृष्यन्ति नापराध्यन्ति कस्यचित् ।
विमुच्य हृदयग्रन्थींश्चङ्क्रम्यन्ते यथासुखम् ॥१५॥
15. sarvataśca praśāntā ye sarvabhūtahite ratāḥ ,
na krudhyanti na hṛṣyanti nāparādhyanti kasyacit ,
vimucya hṛdayagranthīṁścaṅkramyante yathāsukham.
15. sarvataḥ ca praśāntāḥ ye sarvabhūtahite
ratāḥ | na krudhyanti na hṛṣyanti
na aparādhyanti kasyacit | vimucya
hṛdayagranthīn caṅkramyante yathāsukham
15. ye sarvataḥ ca praśāntāḥ,
sarvabhūtahite ratāḥ,
na krudhyanti,
na hṛṣyanti,
na kasyacit aparādhyanti hṛdayagranthīn vimucya ca yathāsukham caṅkramyante
15. And those who are utterly peaceful and devoted to the welfare of all beings, neither become angry nor excessively joyful, nor do they ever offend anyone. Having completely released the knots of the heart, they move about freely and contentedly.
न येषां बान्धवाः सन्ति ये चान्येषां न बान्धवाः ।
अमित्राश्च न सन्त्येषां ये चामित्रा न कस्यचित् ॥१६॥
16. na yeṣāṁ bāndhavāḥ santi ye cānyeṣāṁ na bāndhavāḥ ,
amitrāśca na santyeṣāṁ ye cāmitrā na kasyacit.
16. na yeṣām bāndhavāḥ santi ye ca anyeṣām na bāndhavāḥ
| amitrāḥ ca na santi eṣām ye ca amitrāḥ na kasyacit
16. yeṣām bāndhavāḥ na santi ye ca anyeṣām na bāndhavāḥ
eṣām amitrāḥ ca na santi ye ca kasyacit na amitrāḥ
16. Those who have no family (bāndhava) and are not family to others, for whom there are no enemies, and who are themselves not enemies to anyone.
य एवं कुर्वते मर्त्याः सुखं जीवन्ति सर्वदा ।
धर्ममेवानुवर्तन्ते धर्मज्ञा द्विजसत्तम ।
ये ह्यतो विच्युता मार्गात्ते हृष्यन्त्युद्विजन्ति च ॥१७॥
17. ya evaṁ kurvate martyāḥ sukhaṁ jīvanti sarvadā ,
dharmamevānuvartante dharmajñā dvijasattama ,
ye hyato vicyutā mārgātte hṛṣyantyudvijanti ca.
17. yaḥ evam kurvate martyāḥ sukham jīvanti
sarvadā dharmam eva anuvarrtante
dharmajñāḥ dvijasattama ye hi ataḥ
vicyutāḥ mārgāt te hṛṣyanti udvijanti ca
17. dvijasattama ye martyāḥ evam kurvate sarvadā sukham jīvanti.
dharmajñāḥ dharmam eva anuvarrtante.
ye hi ataḥ mārgāt vicyutāḥ te hṛṣyanti udvijanti ca
17. O best among the twice-born (dvija) ones, those mortals who act in this manner always live happily. Knowing the natural law (dharma), they always follow that natural law (dharma). But those who have deviated from this path are alternately delighted and agitated.
आस्थितस्तमहं मार्गमसूयिष्यामि कं कथम् ।
निन्द्यमानः प्रशस्तो वा हृष्येयं केन हेतुना ॥१८॥
18. āsthitastamahaṁ mārgamasūyiṣyāmi kaṁ katham ,
nindyamānaḥ praśasto vā hṛṣyeyaṁ kena hetunā.
18. āsthitaḥ tam aham mārgam asūyiṣyāmi kam katham
nindyamānaḥ praśastaḥ vā hṛṣyeyam kena hetunā
18. aham tam mārgam āsthitaḥ kam katham asūyiṣyāmi?
nindyamānaḥ vā praśastaḥ kena hetunā hṛṣyeyam?
18. Having firmly taken that path, whom or how shall I envy? Whether I am criticized or praised, for what reason would I rejoice?
यद्यदिच्छन्ति तन्मार्गमभिगच्छन्ति मानवाः ।
न मे निन्दाप्रशंसाभ्यां ह्रासवृद्धी भविष्यतः ॥१९॥
19. yadyadicchanti tanmārgamabhigacchanti mānavāḥ ,
na me nindāpraśaṁsābhyāṁ hrāsavṛddhī bhaviṣyataḥ.
19. yat yat icchanti tat mārgam abhigacchanti mānavāḥ
na me nindāpraśaṃsābhyām hrāsavṛddhī bhaviṣyataḥ
19. mānavāḥ yat yat icchanti,
tat mārgam abhigacchanti.
me nindāpraśaṃsābhyām hrāsavṛddhī na bhaviṣyataḥ.
19. Humans follow whichever path they desire. For me, there will be no decrease or increase due to blame or praise.
अमृतस्येव संतृप्येदवमानस्य तत्त्ववित् ।
विषस्येवोद्विजेन्नित्यं संमानस्य विचक्षणः ॥२०॥
20. amṛtasyeva saṁtṛpyedavamānasya tattvavit ,
viṣasyevodvijennityaṁ saṁmānasya vicakṣaṇaḥ.
20. amṛtasya iva saṃtṛpyeta avamānasya tattvavit
viṣasya iva udvijet nityam sammānasya vicakṣaṇaḥ
20. tattvavit avamānasya amṛtasya iva saṃtṛpyeta.
vicakṣaṇaḥ sammānasya viṣasya iva nityam udvijet.
20. A knower of reality (tattva) should be as satisfied with dishonor as if it were nectar. And the discerning person should always shrink from honor as if it were poison.
अवज्ञातः सुखं शेते इह चामुत्र चोभयोः ।
विमुक्तः सर्वपापेभ्यो योऽवमन्ता स बध्यते ॥२१॥
21. avajñātaḥ sukhaṁ śete iha cāmutra cobhayoḥ ,
vimuktaḥ sarvapāpebhyo yo'vamantā sa badhyate.
21. avajñātaḥ sukham śete iha ca amutra ca ubhayoḥ
vimuktaḥ sarvapāpebhyo yaḥ avamantā saḥ badhyate
21. avajñātaḥ sarvapāpebhyo vimuktaḥ iha ca amutra
ca ubhayoḥ sukham śete yaḥ avamantā saḥ badhyate
21. A person who is disregarded sleeps peacefully both in this world and the next, being freed from all sins. But the one who despises others becomes bound.
परां गतिं च ये केचित्प्रार्थयन्ति मनीषिणः ।
एतद्व्रतं समाश्रित्य सुखमेधन्ति ते जनाः ॥२२॥
22. parāṁ gatiṁ ca ye kecitprārthayanti manīṣiṇaḥ ,
etadvrataṁ samāśritya sukhamedhanti te janāḥ.
22. parām gatim ca ye kecit prārthayanti manīṣiṇaḥ
etat vratam samāśritya sukham edhanti te janāḥ
22. ye kecit manīṣiṇaḥ parām gatim ca prārthayanti
te janāḥ etat vratam samāśritya sukham edhanti
22. And those wise individuals (manīṣiṇaḥ) who aspire to the supreme destination (parā gati), by resorting to this vow, these people truly prosper happily.
सर्वतश्च समाहृत्य क्रतून्सर्वाञ्जितेन्द्रियः ।
प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥२३॥
23. sarvataśca samāhṛtya kratūnsarvāñjitendriyaḥ ,
prāpnoti brahmaṇaḥ sthānaṁ yatparaṁ prakṛterdhruvam.
23. sarvataḥ ca samāhṛtya kratūn sarvān jitendriyaḥ
prāpnoti brahmaṇaḥ sthānam yat param prakṛteḥ dhruvam
23. yaḥ jitendriyaḥ sarvataḥ ca sarvān kratūn samāhṛtya
brahmaṇaḥ yat param prakṛteḥ dhruvam sthānam prāpnoti
23. And having completely gathered all sacrifices (kratu), one who has mastered their senses (jitendriya) attains the eternal, supreme abode (sthāna) of the Absolute (Brahman), which is beyond nature (prakṛti).
नास्य देवा न गन्धर्वा न पिशाचा न राक्षसाः ।
पदमन्ववरोहन्ति प्राप्तस्य परमां गतिम् ॥२४॥
24. nāsya devā na gandharvā na piśācā na rākṣasāḥ ,
padamanvavarohanti prāptasya paramāṁ gatim.
24. na asya devāḥ na gandharvāḥ na piśācāḥ na rākṣasāḥ
padam anu avarohanti prāptasya parām gatim
24. asya parām gatim prāptasya padam devāḥ na
gandharvāḥ na piśācāḥ na rākṣasāḥ na anu avarohanti
24. Neither gods, nor Gandharvas, nor Piśācas, nor Rākṣasas can attain the state (pada) of him who has achieved the supreme destination (parā gati).