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महाभारतः       mahābhārataḥ - book-12, chapter-257

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भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रजानामनुकम्पार्थं गीतं राज्ञा विचख्नुना ॥१॥
1. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
prajānāmanukampārthaṁ gītaṁ rājñā vicakhnunā.
1. bhīṣmaḥ uvāca | atra api udāharanti imam itihāsam
purātanam | prajānām anukampārtham gītam rājñā vicakhnunā
1. bhīṣmaḥ uvāca atra api imam purātanam itihāsam prajānām
anukampārtham rājñā vicakhnunā gītam (iti) udāharanti
1. Bhishma said: In this context, they also relate this ancient narrative (itihāsa), which King Vichakhnu sang out of compassion for his subjects.
छिन्नस्थूणं वृषं दृष्ट्वा विरावं च गवां भृशम् ।
गोग्रहे यज्ञवाटस्य प्रेक्षमाणः स पार्थिवः ॥२॥
2. chinnasthūṇaṁ vṛṣaṁ dṛṣṭvā virāvaṁ ca gavāṁ bhṛśam ,
gograhe yajñavāṭasya prekṣamāṇaḥ sa pārthivaḥ.
2. chinna-sthūṇam vṛṣam dṛṣṭvā virāvam ca gavām bhṛśam
| go-grahe yajña-vāṭasya prekṣamāṇaḥ saḥ pārthivaḥ
2. saḥ pārthivaḥ,
yajñavāṭasya gograhe chinna-sthūṇam vṛṣam ca gavām bhṛśam virāvam dṛṣṭvā,
prekṣamāṇaḥ (āsīt)
2. That king, observing a bull whose pillar was broken and hearing the loud cries of the cows in the cattle enclosure of the sacred ritual (yajña) ground, then...
स्वस्ति गोभ्योऽस्तु लोकेषु ततो निर्वचनं कृतम् ।
हिंसायां हि प्रवृत्तायामाशीरेषानुकल्पिता ॥३॥
3. svasti gobhyo'stu lokeṣu tato nirvacanaṁ kṛtam ,
hiṁsāyāṁ hi pravṛttāyāmāśīreṣānukalpitā.
3. svasti gobhyaḥ astu lokeṣu tataḥ nirvacanam kṛtam
| hiṃsāyām hi pravṛttāyām āśīḥ eṣā anukalpitā
3. lokeṣu gobhyaḥ svasti astu (iti) tataḥ nirvacanam kṛtam hiṃsāyām hi pravṛttāyām,
eṣā āśīḥ anukalpitā (abhavat)
3. "May there be well-being for cows in all worlds!" This declaration was made subsequently, [stating that] "This blessing was indeed prescribed when violence became prevalent."
अव्यवस्थितमर्यादैर्विमूढैर्नास्तिकैर्नरैः ।
संशयात्मभिरव्यक्तैर्हिंसा समनुकीर्तिता ॥४॥
4. avyavasthitamaryādairvimūḍhairnāstikairnaraiḥ ,
saṁśayātmabhiravyaktairhiṁsā samanukīrtitā.
4. avyavasthita-maryādaiḥ vimūḍhaiḥ nāstikaiḥ naraiḥ
| saṃśaya-ātmabhiḥ avyaktaiḥ hiṃsā samanukīrtitā
4. avyavasthita-maryādaiḥ vimūḍhaiḥ nāstikaiḥ saṃśayātmabhiḥ
avyaktaiḥ naraiḥ hiṃsā samanukīrtitā (abhavat)
4. Violence was proclaimed by men who disregarded established norms, who were deeply deluded, who were atheists, whose minds (ātman) were full of doubt, and who were ignoble.
सर्वकर्मस्वहिंसा हि धर्मात्मा मनुरब्रवीत् ।
कामरागाद्विहिंसन्ति बहिर्वेद्यां पशून्नराः ॥५॥
5. sarvakarmasvahiṁsā hi dharmātmā manurabravīt ,
kāmarāgādvihiṁsanti bahirvedyāṁ paśūnnarāḥ.
5. sarvakarmasu ahiṃsā hi dharmātmā manuḥ abravīt
kāmarāgāt vihiṃsanti bahirvedyām paśūn narāḥ
5. dharmātmā manuḥ hi sarvakarmasu ahiṃsā abravīt
kāmarāgāt narāḥ bahirvedyām paśūn vihiṃsanti
5. Manu, whose very nature is righteousness (dharma), indeed declared non-violence (ahiṃsā) in all actions (karma). However, men, driven by desire and passion, kill animals outside the sacred ritual (yajña) ground.
तस्मात्प्रमाणतः कार्यो धर्मः सूक्ष्मो विजानता ।
अहिंसैव हि सर्वेभ्यो धर्मेभ्यो ज्यायसी मता ॥६॥
6. tasmātpramāṇataḥ kāryo dharmaḥ sūkṣmo vijānatā ,
ahiṁsaiva hi sarvebhyo dharmebhyo jyāyasī matā.
6. tasmāt pramāṇataḥ kāryaḥ dharmaḥ sūkṣmaḥ vijānatā
ahiṃsā eva hi sarvebhyaḥ dharmebhyaḥ jyāyasī matā
6. tasmāt vijānatā sūkṣmaḥ dharmaḥ pramāṇataḥ kāryaḥ
ahiṃsā eva hi sarvebhyaḥ dharmebhyaḥ jyāyasī matā
6. Therefore, the subtle (dharma) must be practiced according to proper authority by a discerning person. Indeed, non-violence (ahiṃsā) alone is considered superior to all other principles of righteousness (dharma).
उपोष्य संशितो भूत्वा हित्वा वेदकृताः श्रुतीः ।
आचार इत्यनाचाराः कृपणाः फलहेतवः ॥७॥
7. upoṣya saṁśito bhūtvā hitvā vedakṛtāḥ śrutīḥ ,
ācāra ityanācārāḥ kṛpaṇāḥ phalahetavaḥ.
7. upoṣya saṃśitaḥ bhūtvā hitvā vedakṛtāḥ śrutīḥ
ācāraḥ iti anācārāḥ kṛpaṇāḥ phalahetavaḥ
7. kṛpaṇāḥ phalahetavaḥ upoṣya saṃśitaḥ bhūtvā
vedakṛtāḥ śrutīḥ hitvā ācāraḥ iti anācārāḥ
7. These wretched people, motivated solely by the fruits of their actions (karma), after having fasted and supposedly become resolute, abandon the Vedic injunctions. They then declare, "this is proper conduct," despite their actual lack of good conduct.
यदि यज्ञांश्च वृक्षांश्च यूपांश्चोद्दिश्य मानवाः ।
वृथा मांसानि खादन्ति नैष धर्मः प्रशस्यते ॥८॥
8. yadi yajñāṁśca vṛkṣāṁśca yūpāṁścoddiśya mānavāḥ ,
vṛthā māṁsāni khādanti naiṣa dharmaḥ praśasyate.
8. yadi yajñān ca vṛkṣān ca yūpān ca uddiśya mānavāḥ
vṛthā māṃsāni khādanti na eṣaḥ dharmaḥ praśasyate
8. yadi mānavāḥ yajñān ca vṛkṣān ca yūpān ca uddiśya
vṛthā māṃsāni khādanti eṣaḥ dharmaḥ na praśasyate
8. If humans consume meat improperly, merely citing sacred rituals (yajña), trees, and sacrificial posts as their justification, then this kind of practice is not commendable righteousness (dharma).
मांसं मधु सुरा मत्स्या आसवं कृसरौदनम् ।
धूर्तैः प्रवर्तितं ह्येतन्नैतद्वेदेषु कल्पितम् ॥९॥
9. māṁsaṁ madhu surā matsyā āsavaṁ kṛsaraudanam ,
dhūrtaiḥ pravartitaṁ hyetannaitadvedeṣu kalpitam.
9. māṃsam madhu surā matsyā āsavam kṛsarāudanam
dhūrtaiḥ pravartitam hi etat na etat vedeṣu kalpitam
9. etat māṃsam madhu surā matsyā āsavam kṛsarāudanam
hi dhūrtaiḥ pravartitam etat vedeṣu na kalpitam
9. Meat, honey, liquor, fish, fermented beverages, and a dish of rice and pulse - this has indeed been introduced by deceitful persons. It is not prescribed in the Vedas.
कामान्मोहाच्च लोभाच्च लौल्यमेतत्प्रवर्तितम् ।
विष्णुमेवाभिजानन्ति सर्वयज्ञेषु ब्राह्मणाः ।
पायसैः सुमनोभिश्च तस्यापि यजनं स्मृतम् ॥१०॥
10. kāmānmohācca lobhācca laulyametatpravartitam ,
viṣṇumevābhijānanti sarvayajñeṣu brāhmaṇāḥ ,
pāyasaiḥ sumanobhiśca tasyāpi yajanaṁ smṛtam.
10. kāmāt mohāt ca lobhāt ca laulyam etat
pravartitam | viṣṇum eva abhijānanti
sarva-yajñeṣu brāhmaṇāḥ | pāyasaiḥ
sumanobhiḥ ca tasya api yajanam smṛtam
10. etat laulyam kāmāt mohāt ca lobhāt ca
pravartitam brāhmaṇāḥ sarva-yajñeṣu
viṣṇum eva abhijānanti tasya api
yajanam pāyasaiḥ sumanobhiḥ ca smṛtam
10. This indulgence has been introduced out of desire, delusion, and greed. Brahmins acknowledge Vishnu alone in all sacred rituals (yajña). His worship (yajana) is also prescribed with rice pudding and flowers.
यज्ञियाश्चैव ये वृक्षा वेदेषु परिकल्पिताः ।
यच्चापि किंचित्कर्तव्यमन्यच्चोक्षैः सुसंस्कृतम् ।
महासत्त्वैः शुद्धभावैः सर्वं देवार्हमेव तत् ॥११॥
11. yajñiyāścaiva ye vṛkṣā vedeṣu parikalpitāḥ ,
yaccāpi kiṁcitkartavyamanyaccokṣaiḥ susaṁskṛtam ,
mahāsattvaiḥ śuddhabhāvaiḥ sarvaṁ devārhameva tat.
11. yajñiyāḥ ca eva ye vṛkṣāḥ vedeṣu parikalpitāḥ
| yat ca api kiṃcit kartavyam anyat
ca ukṣaiḥ su-saṃskṛtam | mahā-sattvaiḥ
śuddha-bhāvaiḥ sarvam deva-arham eva tat
11. ye vṛkṣāḥ yajñiyāḥ ca eva vedeṣu parikalpitāḥ
yat ca api kiṃcit anyat kartavyam
ukṣaiḥ mahā-sattvaiḥ śuddha-bhāvaiḥ ca
su-saṃskṛtam tat sarvam eva deva-arham
11. And indeed, those trees that are prescribed in the Vedas as suitable for sacred rituals (yajña), and whatever other act is to be performed and is well-prepared by noble ones, by great-souled individuals with pure intentions – all of that is truly worthy of the gods.
युधिष्ठिर उवाच ।
शरीरमापदश्चापि विवदन्त्यविहिंसतः ।
कथं यात्रा शरीरस्य निरारम्भस्य सेत्स्यति ॥१२॥
12. yudhiṣṭhira uvāca ,
śarīramāpadaścāpi vivadantyavihiṁsataḥ ,
kathaṁ yātrā śarīrasya nirārambhasya setsyati.
12. yudhiṣṭhira uvāca | śarīram āpadaḥ ca api vivadanti
avihiṃsataḥ | katham yātrā śarīrasya nir-ārambhasya setsyati
12. yudhiṣṭhira uvāca śarīram āpadaḥ ca api avihiṃsataḥ
vivadanti nir-ārambhasya śarīrasya yātrā katham setsyati
12. Yudhishthira said: 'The very existence of the body and its inherent dangers (āpadaḥ) contradict the practice of absolute non-violence (avihiṃsataḥ). How will the sustenance (yātrā) of a body that undertakes no action be achieved?'
भीष्म उवाच ।
यथा शरीरं न ग्लायेन्नेयान्मृत्युवशं यथा ।
तथा कर्मसु वर्तेत समर्थो धर्ममाचरेत् ॥१३॥
13. bhīṣma uvāca ,
yathā śarīraṁ na glāyenneyānmṛtyuvaśaṁ yathā ,
tathā karmasu varteta samartho dharmamācaret.
13. bhīṣmaḥ uvāca yathā śarīram na glāyet na neyāt mṛtyuvaśam
yathā tathā karmasu varteta samarthaḥ dharmam ācaret
13. bhīṣmaḥ uvāca yathā śarīram na glāyet,
yathā mṛtyuvaśam na neyāt,
tathā karmasu varteta samarthaḥ dharmam ācaret
13. Bhishma said: "Just as the body should not languish, and should not be led to the sway of death, so too should one act in one's actions (karma). A capable person should practice their intrinsic nature (dharma)."