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महाभारतः       mahābhārataḥ - book-12, chapter-265

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युधिष्ठिर उवाच ।
कथं भवति पापात्मा कथं धर्मं करोति वा ।
केन निर्वेदमादत्ते मोक्षं वा केन गच्छति ॥१॥
1. yudhiṣṭhira uvāca ,
kathaṁ bhavati pāpātmā kathaṁ dharmaṁ karoti vā ,
kena nirvedamādatte mokṣaṁ vā kena gacchati.
1. yudhiṣṭhiraḥ uvāca katham bhavati pāpātmā katham dharmam
karoti vā kena nirvedam ādatte mokṣam vā kena gacchati
1. yudhiṣṭhiraḥ uvāca: katham pāpātmā bhavati? katham vā dharmam
karoti? kena nirvedam ādatte? vā kena mokṣam gacchati?
1. Yudhiṣṭhira said: How does one become a sinful person? Or how does one practice righteousness (dharma)? By what means does one achieve detachment (nirveda)? Or by what means does one attain liberation (mokṣa)?
भीष्म उवाच ।
विदिताः सर्वधर्मास्ते स्थित्यर्थमनुपृच्छसि ।
शृणु मोक्षं सनिर्वेदं पापं धर्मं च मूलतः ॥२॥
2. bhīṣma uvāca ,
viditāḥ sarvadharmāste sthityarthamanupṛcchasi ,
śṛṇu mokṣaṁ sanirvedaṁ pāpaṁ dharmaṁ ca mūlataḥ.
2. bhīṣma uvāca viditāḥ sarvadharmāḥ te sthityartham
anupṛcchasi śṛṇu mokṣam sanirvedam pāpam dharmam ca mūlataḥ
2. bhīṣma uvāca sarvadharmāḥ te viditāḥ sthityartham
anupṛcchasi śṛṇu mokṣam sanirvedam pāpam dharmam ca mūlataḥ
2. Bhishma said: "All principles of natural law (dharma) are known to you, and you are inquiring [about them] for the sake of [the world's] stable existence. Listen [now] to liberation (mokṣa), along with dispassion, and fundamentally to both sin and natural law (dharma)."
विज्ञानार्थं हि पञ्चानामिच्छा पूर्वं प्रवर्तते ।
प्राप्य ताञ्जायते कामो द्वेषो वा भरतर्षभ ॥३॥
3. vijñānārthaṁ hi pañcānāmicchā pūrvaṁ pravartate ,
prāpya tāñjāyate kāmo dveṣo vā bharatarṣabha.
3. vijñānārtham hi pañcānām icchā pūrvam pravartate
prāpya tān jāyate kāmaḥ dveṣaḥ vā bharatarṣabha
3. hi pañcānām vijñānārtham pūrvam icchā pravartate
tān prāpya kāmaḥ vā dveṣaḥ jāyate bharatarṣabha
3. Indeed, for the purpose of comprehending the five [sense objects], a preliminary desire (icchā) first arises. After obtaining them, either intense desire (kāma) or aversion (dveṣa) is generated, O best of Bharatas.
ततस्तदर्थं यतते कर्म चारभते पुनः ।
इष्टानां रूपगन्धानामभ्यासं च चिकीर्षति ॥४॥
4. tatastadarthaṁ yatate karma cārabhate punaḥ ,
iṣṭānāṁ rūpagandhānāmabhyāsaṁ ca cikīrṣati.
4. tataḥ tadartham yatate karma ca ārabhate punaḥ
iṣṭānām rūpagandhānām abhyāsam ca cikīrṣati
4. tataḥ tadartham yatate punaḥ ca karma ārabhate
ca iṣṭānām rūpagandhānām abhyāsam cikīrṣati
4. Following that, one strives for those [objects] and again initiates action (karma). Moreover, one desires to cultivate the experience of agreeable forms and fragrances.
ततो रागः प्रभवति द्वेषश्च तदनन्तरम् ।
ततो लोभः प्रभवति मोहश्च तदनन्तरम् ॥५॥
5. tato rāgaḥ prabhavati dveṣaśca tadanantaram ,
tato lobhaḥ prabhavati mohaśca tadanantaram.
5. tataḥ rāgaḥ prabhavati dveṣaḥ ca tadanantaram
tataḥ lobhaḥ prabhavati mohaḥ ca tadanantaram
5. tataḥ rāgaḥ prabhavati ca dveṣaḥ tadanantaram
tataḥ lobhaḥ prabhavati ca mohaḥ tadanantaram
5. From that [previous state], attachment (rāga) develops, and aversion (dveṣa) follows immediately afterwards. Subsequently, greed (lobha) manifests, and delusion (moha) then follows immediately thereafter.
लोभमोहाभिभूतस्य रागद्वेषान्वितस्य च ।
न धर्मे जायते बुद्धिर्व्याजाद्धर्मं करोति च ॥६॥
6. lobhamohābhibhūtasya rāgadveṣānvitasya ca ,
na dharme jāyate buddhirvyājāddharmaṁ karoti ca.
6. lobhamohābhibhūtasya rāgadveṣānvitaysa ca na
dharme jāyate buddhiḥ vyājāt dharmam karoti ca
6. lobhamohābhibhūtasya rāgadveṣānvitaysa ca dharme
buddhiḥ na jāyate ca vyājāt dharmam karoti
6. For one overcome by greed and delusion, and endowed with attachment and aversion, understanding regarding natural law (dharma) does not arise. Instead, he practices natural law (dharma) deceitfully.
व्याजेन चरतो धर्ममर्थव्याजोऽपि रोचते ।
व्याजेन सिध्यमानेषु धनेषु कुरुनन्दन ॥७॥
7. vyājena carato dharmamarthavyājo'pi rocate ,
vyājena sidhyamāneṣu dhaneṣu kurunandana.
7. vyājena carataḥ dharmam arthavyājaḥ api rocate
vyājena sidhyamāneṣu dhaneṣu kurunandana
7. kurunandana,
vyājena dharmam carataḥ,
arthavyājaḥ api rocate.
vyājena dhaneṣu sidhyamāneṣu,
7. O delight of the Kurus (Arjuna), for one who practices natural law (dharma) deceitfully, even the pretense of seeking wealth becomes appealing. When wealth is obtained through deceit,
तत्रैव कुरुते बुद्धिं ततः पापं चिकीर्षति ।
सुहृद्भिर्वार्यमाणोऽपि पण्डितैश्चापि भारत ॥८॥
8. tatraiva kurute buddhiṁ tataḥ pāpaṁ cikīrṣati ,
suhṛdbhirvāryamāṇo'pi paṇḍitaiścāpi bhārata.
8. tatra eva kurute buddhim tataḥ pāpam cikīrṣati
suhṛdbhiḥ vāryamāṇaḥ api paṇḍitaiḥ ca api bhārata
8. tatra eva buddhim kurute.
tataḥ pāpam cikīrṣati.
bhārata,
suhṛdbhiḥ api paṇḍitaiḥ ca api vāryamāṇaḥ,
8. …he sets his mind on that (deceitful gain), and then he desires to commit sin. Even when restrained by friends and wise persons, O Bhārata,
उत्तरं न्यायसंबद्धं ब्रवीति विधियोजितम् ।
अधर्मस्त्रिविधस्तस्य वर्धते रागमोहजः ॥९॥
9. uttaraṁ nyāyasaṁbaddhaṁ bravīti vidhiyojitam ,
adharmastrividhastasya vardhate rāgamohajaḥ.
9. uttaram nyāyasaṁbaddham bravīti vidhiyojitam
adharmaḥ trividhaḥ tasya vardhate rāgamohajaḥ
9. nyāyasaṁbaddham vidhiyojitam uttaram bravīti.
tasya rāgamohajaḥ trividhaḥ adharmaḥ vardhate.
9. …he gives an answer that seems connected to justice and sanctioned by scriptural injunctions. However, his three-fold unrighteousness (adharma), born of attachment and delusion, continues to grow.
पापं चिन्तयते चैव प्रब्रवीति करोति च ।
तस्याधर्मप्रवृत्तस्य दोषान्पश्यन्ति साधवः ॥१०॥
10. pāpaṁ cintayate caiva prabravīti karoti ca ,
tasyādharmapravṛttasya doṣānpaśyanti sādhavaḥ.
10. pāpam cintayate ca eva prabravīti karoti ca
tasya adharmapravṛttasya doṣān paśyanti sādhavaḥ
10. pāpam cintayate ca eva prabravīti ca karoti
tasya adharmapravṛttasya doṣān sādhavaḥ paśyanti
10. A person thinks of sin, speaks it, and also commits it. Righteous individuals perceive the flaws in one who is inclined towards unrighteousness (adharma).
एकशीलाश्च मित्रत्वं भजन्ते पापकर्मिणः ।
स नेह सुखमाप्नोति कुत एव परत्र वै ॥११॥
11. ekaśīlāśca mitratvaṁ bhajante pāpakarmiṇaḥ ,
sa neha sukhamāpnoti kuta eva paratra vai.
11. ekaśīlāḥ ca mitratvam bhajante pāpakārmiṇaḥ
saḥ na iha sukham āpnoti kutaḥ eva paratra vai
11. pāpakārmiṇaḥ ca ekaśīlāḥ mitratvam bhajante
saḥ iha sukham na āpnoti paratra kutaḥ eva vai
11. Evil-doers form friendships only with those of similar character. Such a person does not attain happiness in this world, much less in the next.
एवं भवति पापात्मा धर्मात्मानं तु मे शृणु ।
यथा कुशलधर्मा स कुशलं प्रतिपद्यते ॥१२॥
12. evaṁ bhavati pāpātmā dharmātmānaṁ tu me śṛṇu ,
yathā kuśaladharmā sa kuśalaṁ pratipadyate.
12. evam bhavati pāpātmā dharmātmānam tu me śṛṇu
yathā kuśaladharmā saḥ kuśalam pratipadyate
12. evam pāpātmā bhavati tu me dharmātmānam śṛṇu
yathā kuśaladharmā saḥ kuśalam pratipadyate
12. Such is a person of sinful character. Now, listen to me concerning a person whose nature (ātman) is rooted in natural law (dharma): how such a virtuous person, whose character (dharma) is righteous, attains welfare.
य एतान्प्रज्ञया दोषान्पूर्वमेवानुपश्यति ।
कुशलः सुखदुःखानां साधूंश्चाप्युपसेवते ॥१३॥
13. ya etānprajñayā doṣānpūrvamevānupaśyati ,
kuśalaḥ sukhaduḥkhānāṁ sādhūṁścāpyupasevate.
13. yaḥ etān prajñayā doṣān pūrvam eva anupaśyati
kuśalaḥ sukhaduḥkhānām sādhūn ca api upasevate
13. yaḥ prajñayā pūrvam eva etān doṣān anupaśyati
sukhaduḥkhānām kuśalaḥ ca api sādhūn upasevate
13. He who, through discernment (prajñā), perceives these flaws in advance, is adept at handling both happiness and sorrow, and furthermore, associates with virtuous people.
तस्य साधुसमाचारादभ्यासाच्चैव वर्धते ।
प्रज्ञा धर्मे च रमते धर्मं चैवोपजीवति ॥१४॥
14. tasya sādhusamācārādabhyāsāccaiva vardhate ,
prajñā dharme ca ramate dharmaṁ caivopajīvati.
14. tasya sādhu-samācārāt abhyāsāt ca eva vardhate
prajñā dharme ca ramate dharmam ca eva upajīvati
14. prajñā tasya sādhu-samācārāt abhyāsāt ca eva
vardhate ca dharme ramate ca eva dharmam upajīvati
14. His wisdom (prajñā) grows through virtuous conduct and diligent practice. It takes delight in the natural law (dharma) and indeed lives by the natural law (dharma).
सोऽथ धर्मादवाप्तेषु धनेषु कुरुते मनः ।
तस्यैव सिञ्चते मूलं गुणान्पश्यति यत्र वै ॥१५॥
15. so'tha dharmādavāpteṣu dhaneṣu kurute manaḥ ,
tasyaiva siñcate mūlaṁ guṇānpaśyati yatra vai.
15. saḥ atha dharmāt avāpteṣu dhaneṣu kurute manaḥ
tasya eva siñcate mūlam guṇān paśyati yatra vai
15. atha saḥ dharmāt avāpteṣu dhaneṣu manaḥ kurute
tasya mūlam eva siñcate yatra vai guṇān paśyati
15. Then, he focuses his mind on the wealth acquired through natural law (dharma). He nourishes its very source (mūlam) where he truly perceives virtues (guṇān).
धर्मात्मा भवति ह्येवं मित्रं च लभते शुभम् ।
स मित्रधनलाभात्तु प्रेत्य चेह च नन्दति ॥१६॥
16. dharmātmā bhavati hyevaṁ mitraṁ ca labhate śubham ,
sa mitradhanalābhāttu pretya ceha ca nandati.
16. dharmātmā bhavati hi evam mitram ca labhate śubham
saḥ mitra-dhana-lābhāt tu pretya ca iha ca nandati
16. hi evam dharmātmā bhavati ca śubham mitram labhate
tu saḥ mitra-dhana-lābhāt pretya ca iha ca nandati
16. In this way, he truly becomes one whose very essence (ātman) is natural law (dharma). He also gains virtuous friends. Through the acquisition of such friends and wealth, he indeed rejoices both in the afterlife and in this world.
शब्दे स्पर्शे तथा रूपे रसे गन्धे च भारत ।
प्रभुत्वं लभते जन्तुर्धर्मस्यैतत्फलं विदुः ॥१७॥
17. śabde sparśe tathā rūpe rase gandhe ca bhārata ,
prabhutvaṁ labhate janturdharmasyaitatphalaṁ viduḥ.
17. śabde sparśe tathā rūpe rase gandhe ca bhārata
prabhutvam labhate jantuḥ dharmasya etat phalam viduḥ
17. bhārata jantuḥ śabde sparśe tathā rūpe rase gandhe
ca prabhutvam labhate etat dharmasya phalam viduḥ
17. O Bhārata, a living being attains mastery over sound, touch, form, taste, and smell. Sages know this to be the fruition of natural law (dharma).
स धर्मस्य फलं लब्ध्वा न तृप्यति युधिष्ठिर ।
अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा ॥१८॥
18. sa dharmasya phalaṁ labdhvā na tṛpyati yudhiṣṭhira ,
atṛpyamāṇo nirvedamādatte jñānacakṣuṣā.
18. saḥ dharmasya phalam labdhvā na tṛpyati yudhiṣṭhira
| atṛpyamāṇaḥ nirvedam ādatte jñānacakṣuṣā
18. yudhiṣṭhira saḥ dharmasya phalam labdhvā na
tṛpyati atṛpyamāṇaḥ jñānacakṣuṣā nirvedam ādatte
18. O Yudhiṣṭhira, even after attaining the fruits of adhering to natural law (dharma), he remains unsatisfied. Being thus unfulfilled, he develops detachment (nirveda) through the eye of wisdom.
प्रज्ञाचक्षुर्यदा कामे दोषमेवानुपश्यति ।
विरज्यते तदा कामान्न च धर्मं विमुञ्चति ॥१९॥
19. prajñācakṣuryadā kāme doṣamevānupaśyati ,
virajyate tadā kāmānna ca dharmaṁ vimuñcati.
19. prajñācakṣuḥ yadā kāme doṣam eva anupaśyati |
virajyate tadā kāmāt na ca dharmam vimuñcati
19. yadā prajñācakṣuḥ kāme doṣam eva anupaśyati
tadā kāmāt virajyate ca dharmam na vimuñcati
19. When a person endowed with the eye of wisdom perceives only defects in worldly desires, then they become detached from these desires, yet they do not abandon their natural law (dharma) or righteous conduct.
सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम् ।
ततो मोक्षाय यतते नानुपायादुपायतः ॥२०॥
20. sarvatyāge ca yatate dṛṣṭvā lokaṁ kṣayātmakam ,
tato mokṣāya yatate nānupāyādupāyataḥ.
20. sarvatyāge ca yatate dṛṣṭvā lokam kṣayātmakam
| tataḥ mokṣāya yatate na anupāyāt upāyataḥ
20. ca lokam kṣayātmakam dṛṣṭvā sarvatyāge yatate
tataḥ mokṣāya upāyataḥ yatate na anupāyāt
20. And having recognized the world as inherently transient and perishable, he strives for the complete renunciation of everything. Consequently, he endeavors for final liberation (mokṣa), doing so by appropriate methods, not by unsuitable ones.
शनैर्निर्वेदमादत्ते पापं कर्म जहाति च ।
धर्मात्मा चैव भवति मोक्षं च लभते परम् ॥२१॥
21. śanairnirvedamādatte pāpaṁ karma jahāti ca ,
dharmātmā caiva bhavati mokṣaṁ ca labhate param.
21. śanaiḥ nirvedam ādatte pāpam karma jahāti ca |
dharmātmā ca eva bhavati mokṣam ca labhate param
21. śanaiḥ nirvedam ādatte ca pāpam karma jahāti ca
eva dharmātmā bhavati ca param mokṣam labhate
21. Gradually, he cultivates detachment (nirveda) and abandons all sinful actions (karma). And indeed, he becomes one whose very nature is righteousness (dharmātmā) and attains supreme liberation (mokṣa).
एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि ।
पापं धर्मं तथा मोक्षं निर्वेदं चैव भारत ॥२२॥
22. etatte kathitaṁ tāta yanmāṁ tvaṁ paripṛcchasi ,
pāpaṁ dharmaṁ tathā mokṣaṁ nirvedaṁ caiva bhārata.
22. etat te kathitam tāta yat mām tvam paripṛcchasi
pāpam dharmam tathā mokṣam nirvedam ca eva bhārata
22. tāta bhārata,
tvam yat mām pāpam dharmam tathā mokṣam ca eva nirvedam paripṛcchasi,
etat te kathitam.
22. O dear one (tāta), O descendant of Bhārata (Bhārata), this has been explained to you, which you asked me about: sin, the natural law (dharma), liberation (mokṣa), and also dispassion (nirveda).
तस्माद्धर्मे प्रवर्तेथाः सर्वावस्थं युधिष्ठिर ।
धर्मे स्थितानां कौन्तेय सिद्धिर्भवति शाश्वती ॥२३॥
23. tasmāddharme pravartethāḥ sarvāvasthaṁ yudhiṣṭhira ,
dharme sthitānāṁ kaunteya siddhirbhavati śāśvatī.
23. tasmāt dharme pravarteṭhāḥ sarvāvastham yudhiṣṭhira
dharme sthitānām kaunteya siddhiḥ bhavati śāśvatī
23. tasmāt yudhiṣṭhira,
sarvāvastham dharme pravarteṭhāḥ.
kaunteya,
dharme sthitānām śāśvatī siddhiḥ bhavati.
23. Therefore, O Yudhiṣṭhira, you should act according to the natural law (dharma) in all situations. O son of Kuntī (Kaunteya), for those who are firmly established in the natural law (dharma), eternal attainment (siddhi) is assured.