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महाभारतः       mahābhārataḥ - book-12, chapter-279

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युधिष्ठिर उवाच ।
अतः परं महाबाहो यच्छ्रेयस्तद्वदस्व मे ।
न तृप्याम्यमृतस्येव वचसस्ते पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
ataḥ paraṁ mahābāho yacchreyastadvadasva me ,
na tṛpyāmyamṛtasyeva vacasaste pitāmaha.
1. yudhiṣṭhiraḥ uvāca ataḥ param mahābāho yat śreyaḥ tat
vadasva me na tṛpyāmi amṛtasya iva vacasaḥ te pitāmaha
1. yudhiṣṭhiraḥ uvāca mahābāho pitāmaha ataḥ param yat
śreyaḥ tat me vadasva te amṛtasya iva vacasaḥ na tṛpyāmi
1. Yudhishthira said: O mighty-armed one (mahābāho), O grandfather (pitāmaha), please tell me what is beneficial next. I am not satiated by your words, which are like nectar.
किं कर्म पुरुषः कृत्वा शुभं पुरुषसत्तम ।
श्रेयः परमवाप्नोति प्रेत्य चेह च तद्वद ॥२॥
2. kiṁ karma puruṣaḥ kṛtvā śubhaṁ puruṣasattama ,
śreyaḥ paramavāpnoti pretya ceha ca tadvada.
2. kim karma puruṣaḥ kṛtvā śubham puruṣasattama
śreyaḥ param avāpnoti pretya ca iha ca tat vada
2. puruṣasattama kim śubham karma kṛtvā puruṣaḥ iha
ca pretya ca paramam śreyaḥ avāpnoti tat vada
2. O best among men, please tell me what auspicious action (karma) a person should perform to attain the supreme good (śreyas) both in this world and in the next.
भीष्म उवाच ।
अत्र ते वर्तयिष्यामि यथा पूर्वं महायशाः ।
पराशरं महात्मानं पप्रच्छ जनको नृपः ॥३॥
3. bhīṣma uvāca ,
atra te vartayiṣyāmi yathā pūrvaṁ mahāyaśāḥ ,
parāśaraṁ mahātmānaṁ papraccha janako nṛpaḥ.
3. bhīṣma uvāca atra te vartayiṣyāmi yathā pūrvam
mahāyaśāḥ parāśaram mahātmānam papraccha janakaḥ nṛpaḥ
3. bhīṣmaḥ uvāca atra te yathā pūrvam mahāyaśāḥ
nṛpaḥ janakaḥ mahātmānam parāśaram papraccha
3. Bhishma said: 'Regarding this matter, I shall relate to you how, long ago, the renowned King Janaka questioned the great-souled Parashara.'
किं श्रेयः सर्वभूतानामस्मिँल्लोके परत्र च ।
यद्भवेत्प्रतिपत्तव्यं तद्भवान्प्रब्रवीतु मे ॥४॥
4. kiṁ śreyaḥ sarvabhūtānāmasmiँlloke paratra ca ,
yadbhavetpratipattavyaṁ tadbhavānprabravītu me.
4. kim śreyaḥ sarvabhūtānām asmin loke paratra ca
yat bhavet pratipattavyam tat bhavān prabravītu me
4. sarvabhūtānām asmin loke ca paratra ca kim śreyaḥ
bhavet yat pratipattavyam tat bhavān me prabravītu
4. What is the supreme good (śreyas) for all beings, both in this world and the next? Please, your honor, declare to me that which should be understood and attained.
ततः स तपसा युक्तः सर्वधर्मविधानवित् ।
नृपायानुग्रहमना मुनिर्वाक्यमथाब्रवीत् ॥५॥
5. tataḥ sa tapasā yuktaḥ sarvadharmavidhānavit ,
nṛpāyānugrahamanā munirvākyamathābravīt.
5. tataḥ saḥ tapasā yuktaḥ sarvadharmavidhānavit
nṛpāya anugrahamanāḥ muniḥ vākyam atha abravīt
5. tataḥ tapasā yuktaḥ sarvadharmavidhānavit
anugrahamanāḥ saḥ muniḥ atha nṛpāya vākyam abravīt
5. Thereupon, that sage, endowed with spiritual discipline (tapas) and knowing all the principles and rules of natural law (dharma), spoke these words to the king, his mind inclined to show favor.
धर्म एव कृतः श्रेयानिह लोके परत्र च ।
तस्माद्धि परमं नास्ति यथा प्राहुर्मनीषिणः ॥६॥
6. dharma eva kṛtaḥ śreyāniha loke paratra ca ,
tasmāddhi paramaṁ nāsti yathā prāhurmanīṣiṇaḥ.
6. dharma eva kṛtaḥ śreyān iha loke paratra ca
tasmāt hi paramam na asti yathā prāhuḥ manīṣiṇaḥ
6. manīṣiṇaḥ yathā prāhuḥ iha loke paratra ca kṛtaḥ
dharmaḥ eva śreyān hi tasmāt paramam na asti
6. Adherence to natural law (dharma) alone brings welfare and prosperity in this world and the next. Indeed, there is nothing superior to it, as the wise declare.
प्रतिपद्य नरो धर्मं स्वर्गलोके महीयते ।
धर्मात्मकः कर्मविधिर्देहिनां नृपसत्तम ।
तस्मिन्नाश्रमिणः सन्तः स्वकर्माणीह कुर्वते ॥७॥
7. pratipadya naro dharmaṁ svargaloke mahīyate ,
dharmātmakaḥ karmavidhirdehināṁ nṛpasattama ,
tasminnāśramiṇaḥ santaḥ svakarmāṇīha kurvate.
7. pratipadya naraḥ dharmam svargaloke
mahīyate dharmātmakaḥ karmavidhiḥ
dehinām nṛpasattama tasmin āśramiṇaḥ
santaḥ svakarmāṇi iha kurvate
7. nṛpasattama naraḥ dharmam pratipadya
svargaloke mahīyate dehinām
karmavidhiḥ dharmātmakaḥ tasmin santaḥ
āśramiṇaḥ iha svakarmāṇi kurvate
7. A person who properly adheres to natural law (dharma) is glorified in the heavenly world. O best of kings, the method of action (karma) for all embodied beings is inherently based on natural law (dharma). In accordance with this, virtuous people residing in the various life stages (āśrama) perform their own prescribed duties (karma) here.
चतुर्विधा हि लोकस्य यात्रा तात विधीयते ।
मर्त्या यत्रावतिष्ठन्ते सा च कामात्प्रवर्तते ॥८॥
8. caturvidhā hi lokasya yātrā tāta vidhīyate ,
martyā yatrāvatiṣṭhante sā ca kāmātpravartate.
8. caturvidhā hi lokasya yātrā tāta vidhīyate
martyāḥ yatra avatiṣṭhante sā ca kāmāt pravartate
8. tāta lokasya yātrā hi caturvidhā vidhīyate yatra
martyāḥ avatiṣṭhante sā ca kāmāt pravartate
8. Indeed, dear one, the path of life for beings in this world is ordained in four types. The path where mortals abide also proceeds from desire.
सुकृतासुकृतं कर्म निषेव्य विविधैः क्रमैः ।
दशार्धप्रविभक्तानां भूतानां बहुधा गतिः ॥९॥
9. sukṛtāsukṛtaṁ karma niṣevya vividhaiḥ kramaiḥ ,
daśārdhapravibhaktānāṁ bhūtānāṁ bahudhā gatiḥ.
9. sukṛtāsukṛtam karma niṣevya vividhaiḥ kramaiḥ
daśārdhapravibhaktānām bhūtānām bahudhā gatiḥ
9. vividhaiḥ kramaiḥ sukṛtāsukṛtam karma niṣevya
daśārdhapravibhaktānām bhūtānām bahudhā gatiḥ
9. Having experienced the results of both good and bad actions (karma) through diverse methods, beings, categorized into five divisions, traverse various destinies.
सौवर्णं राजतं वापि यथा भाण्डं निषिच्यते ।
तथा निषिच्यते जन्तुः पूर्वकर्मवशानुगः ॥१०॥
10. sauvarṇaṁ rājataṁ vāpi yathā bhāṇḍaṁ niṣicyate ,
tathā niṣicyate jantuḥ pūrvakarmavaśānugaḥ.
10. sauvarṇam rājatam vā api yathā bhāṇḍam niṣicyate
tathā niṣicyate jantuḥ pūrvakarmavaśānugaḥ
10. yathā sauvarṇam rājatam vā api bhāṇḍam niṣicyate,
tathā pūrvakarmavaśānugaḥ jantuḥ niṣicyate.
10. Just as a vessel, whether golden or even silver, is filled, so too is a living being (jantu) filled (with experiences/destiny) according to the influence of its previous actions (karma).
नाबीजाज्जायते किंचिन्नाकृत्वा सुखमेधते ।
सुकृती विन्दति सुखं प्राप्य देहक्षयं नरः ॥११॥
11. nābījājjāyate kiṁcinnākṛtvā sukhamedhate ,
sukṛtī vindati sukhaṁ prāpya dehakṣayaṁ naraḥ.
11. na abījāt jāyate kiṃcit na akṛtvā sukham edhate
sukṛtī vindati sukham prāpya dehakṣayam naraḥ
11. abījāt kiṃcit na jāyate.
akṛtvā sukham na edhate.
sukṛtī naraḥ dehakṣayam prāpya sukham vindati.
11. Nothing arises without a cause or seed. One does not achieve happiness or prosperity without acting. A virtuous person (sukṛtī) finds happiness after the decay (kṣaya) of the body, that is, after death.
दैवं तात न पश्यामि नास्ति दैवस्य साधनम् ।
स्वभावतो हि संसिद्धा देवगन्धर्वदानवाः ॥१२॥
12. daivaṁ tāta na paśyāmi nāsti daivasya sādhanam ,
svabhāvato hi saṁsiddhā devagandharvadānavāḥ.
12. daivam tāta na paśyāmi na asti daivasya sādhanam
svabhāvataḥ hi saṃsiddhāḥ devagandharvadānavāḥ
12. tāta,
daivam na paśyāmi.
daivasya sādhanam na asti.
hi devagandharvadānavāḥ svabhāvataḥ saṃsiddhāḥ.
12. My dear (tāta), I do not perceive destiny, nor is there any means to achieve it. For, the gods, Gandharvas, and Dānavas are perfected by their very intrinsic nature (svabhāva).
प्रेत्य जातिकृतं कर्म न स्मरन्ति सदा जनाः ।
ते वै तस्य फलप्राप्तौ कर्म चापि चतुर्विधम् ॥१३॥
13. pretya jātikṛtaṁ karma na smaranti sadā janāḥ ,
te vai tasya phalaprāptau karma cāpi caturvidham.
13. pretya jātikṛtam karma na smaranti sadā janāḥ te
vai tasya phalaprāptau karma ca api caturvidham
13. pretya janāḥ jātikṛtam karma sadā na smaranti.
vai te tasya phalaprāptau (bhuñjate).
karma ca api caturvidham.
13. After death, people never remember the actions (karma) they performed in a previous birth. Yet, they (certainly) experience the results (phala) of those actions (karma), which are also said to be fourfold.
लोकयात्राश्रयश्चैव शब्दो वेदाश्रयः कृतः ।
शान्त्यर्थं मनसस्तात नैतद्वृद्धानुशासनम् ॥१४॥
14. lokayātrāśrayaścaiva śabdo vedāśrayaḥ kṛtaḥ ,
śāntyarthaṁ manasastāta naitadvṛddhānuśāsanam.
14. lokayātrāśrayaḥ ca eva śabdaḥ vedāśrayaḥ kṛtaḥ
śāntyartham manasaḥ tāta na etat vṛddhānuśāsanam
14. śabdaḥ vedāśrayaḥ ca eva lokayātrāśrayaḥ kṛtaḥ
tāta manasaḥ śāntyartham etat na vṛddhānuśāsanam
14. Sacred knowledge is established as being based on the Vedas, and it also relies on worldly customs. This is done, my dear, for the mind's peace, but it is not the true instruction of the wise elders.
चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम् ।
कुरुते यादृशं कर्म तादृशं प्रतिपद्यते ॥१५॥
15. cakṣuṣā manasā vācā karmaṇā ca caturvidham ,
kurute yādṛśaṁ karma tādṛśaṁ pratipadyate.
15. cakṣuṣā manasā vācā karmaṇā ca caturvidham
kurute yādṛśam karma tādṛśam pratipadyate
15. cakṣuṣā manasā vācā karmaṇā ca caturvidham
yādṛśam karma kurute tādṛśam pratipadyate
15. Whatever kind of action (karma) one performs - whether through the eye, by the mind, by speech, or by physical action, these being the four types - one obtains a corresponding result.
निरन्तरं च मिश्रं च फलते कर्म पार्थिव ।
कल्याणं यदि वा पापं न तु नाशोऽस्य विद्यते ॥१६॥
16. nirantaraṁ ca miśraṁ ca phalate karma pārthiva ,
kalyāṇaṁ yadi vā pāpaṁ na tu nāśo'sya vidyate.
16. nirantaram ca miśram ca phalate karma pārthiva
kalyāṇam yadi vā pāpam na tu nāśaḥ asya vidyate
16. pārthiva karma nirantaram ca miśram ca phalate
yadi kalyāṇam vā pāpam na tu asya nāśaḥ vidyate
16. O king, action (karma) yields fruit continuously, and of a mixed nature, whether it is virtuous or sinful. But its destruction does not occur.
कदाचित्सुकृतं तात कूटस्थमिव तिष्ठति ।
मज्जमानस्य संसारे यावद्दुःखाद्विमुच्यते ॥१७॥
17. kadācitsukṛtaṁ tāta kūṭasthamiva tiṣṭhati ,
majjamānasya saṁsāre yāvadduḥkhādvimucyate.
17. kadācit sukṛtam tāta kūṭastham iva tiṣṭhati
majjamānasya saṃsāre yāvat duḥkhāt vimucyate
17. tāta kadācit sukṛtam kūṭastham iva tiṣṭhati
saṃsāre majjamānasya yāvat duḥkhāt vimucyate
17. Sometimes, dear son, a good deed (sukṛta) remains as if immutable, for a person immersed in the cycle of transmigration (saṃsāra), until they are freed from sorrow.
ततो दुःखक्षयं कृत्वा सुकृतं कर्म सेवते ।
सुकृतक्षयाद्दुष्कृतं च तद्विद्धि मनुजाधिप ॥१८॥
18. tato duḥkhakṣayaṁ kṛtvā sukṛtaṁ karma sevate ,
sukṛtakṣayādduṣkṛtaṁ ca tadviddhi manujādhipa.
18. tataḥ duḥkhakṣayam kṛtvā sukṛtam karma sevate
sukṛtakṣayāt duṣkṛtam ca tat viddhi manujādhipa
18. manujādhipa tataḥ duḥkhakṣayam kṛtvā sukṛtam
karma sevate sukṛtakṣayāt duṣkṛtam ca tat viddhi
18. Thereafter, having eliminated sorrow, one engages in meritorious actions (karma). And know this, O ruler of men, that from the exhaustion of meritorious deeds, demeritorious actions also arise.
दमः क्षमा धृतिस्तेजः संतोषः सत्यवादिता ।
ह्रीरहिंसाव्यसनिता दाक्ष्यं चेति सुखावहाः ॥१९॥
19. damaḥ kṣamā dhṛtistejaḥ saṁtoṣaḥ satyavāditā ,
hrīrahiṁsāvyasanitā dākṣyaṁ ceti sukhāvahāḥ.
19. damaḥ kṣamā dhṛtiḥ tejaḥ santoṣaḥ satyavāditā
hrīḥ ahiṃsāvyasanitā dākṣyam ca iti sukhāvahāḥ
19. damaḥ kṣamā dhṛtiḥ tejaḥ santoṣaḥ satyavāditā
hrīḥ ahiṃsāvyasanitā ca dākṣyam iti sukhāvahāḥ
19. Self-control, forgiveness, fortitude, vigor, contentment, truthfulness, modesty, non-harming (ahiṃsā), freedom from addiction, and skill – these are conducive to happiness.
दुष्कृते सुकृते वापि न जन्तुरयतो भवेत् ।
नित्यं मनःसमाधाने प्रयतेत विचक्षणः ॥२०॥
20. duṣkṛte sukṛte vāpi na janturayato bhavet ,
nityaṁ manaḥsamādhāne prayateta vicakṣaṇaḥ.
20. duṣkṛte sukṛte vā api na jantuḥ ayataḥ bhavet
nityam manaḥsamādhāne prayateta vicakṣaṇaḥ
20. jantuḥ duṣkṛte vā sukṛte api na ayataḥ bhavet
vicakṣaṇaḥ nityam manaḥsamādhāne prayateta
20. A living being should not be unrestrained, whether in meritorious or demeritorious actions. A discerning person should constantly strive for mental tranquility.
नायं परस्य सुकृतं दुष्कृतं वापि सेवते ।
करोति यादृशं कर्म तादृशं प्रतिपद्यते ॥२१॥
21. nāyaṁ parasya sukṛtaṁ duṣkṛtaṁ vāpi sevate ,
karoti yādṛśaṁ karma tādṛśaṁ pratipadyate.
21. na ayam parasya sukṛtam duṣkṛtam vā api sevate
karoti yādṛśam karma tādṛśam pratipadyate
21. ayam parasya sukṛtam vā duṣkṛtam api na sevate
yādṛśam karma karoti tādṛśam pratipadyate
21. This person does not partake in another's meritorious or demeritorious actions (karma). Whatever kind of action (karma) one performs, that kind one certainly experiences.
सुखदुःखे समाधाय पुमानन्येन गच्छति ।
अन्येनैव जनः सर्वः संगतो यश्च पार्थिव ॥२२॥
22. sukhaduḥkhe samādhāya pumānanyena gacchati ,
anyenaiva janaḥ sarvaḥ saṁgato yaśca pārthiva.
22. sukhaduḥkhe samādhāya pumān anyena gacchati
anyena eva janaḥ sarvaḥ saṅgataḥ yaḥ ca pārthiva
22. pārthiva sukhaduḥkhe samādhāya pumān anyena
gacchati sarvaḥ janaḥ ca anyena eva saṅgataḥ
22. Having balanced happiness and sorrow, a person lives with others. Indeed, all people, O king, are associated with others.
परेषां यदसूयेत न तत्कुर्यात्स्वयं नरः ।
यो ह्यसूयुस्तथायुक्तः सोऽवहासं नियच्छति ॥२३॥
23. pareṣāṁ yadasūyeta na tatkuryātsvayaṁ naraḥ ,
yo hyasūyustathāyuktaḥ so'vahāsaṁ niyacchati.
23. pareṣām yat asūyeta na tat kuryāt svayam naraḥ
yaḥ hi asūyuḥ tathāyuktaḥ saḥ avahāsam niyacchati
23. naraḥ pareṣām yat asūyeta tat svayam na kuryāt hi
yaḥ asūyuḥ tathāyuktaḥ saḥ avahāsam niyacchati
23. A person should not do to themselves that which they would resent in others. For indeed, one who is envious and acts in that manner incurs ridicule.
भीरू राजन्यो ब्राह्मणः सर्वभक्षो वैश्योऽनीहावान्हीनवर्णोऽलसश्च ।
विद्वांश्चाशीलो वृत्तहीनः कुलीनः सत्याद्भ्रष्टो ब्राह्मणः स्त्री च दुष्टा ॥२४॥
24. bhīrū rājanyo brāhmaṇaḥ sarvabhakṣo; vaiśyo'nīhāvānhīnavarṇo'lasaśca ,
vidvāṁścāśīlo vṛttahīnaḥ kulīnaḥ; satyādbhraṣṭo brāhmaṇaḥ strī ca duṣṭā.
24. bhīruḥ rājanyaḥ brāhmaṇaḥ sarvabhakṣaḥ
vaiśyaḥ anīhāvān hīnavarṇaḥ alasaḥ ca
vidvān ca aśīlaḥ vṛttahīnaḥ kulīnaḥ
satyāt bhraṣṭaḥ brāhmaṇaḥ strī ca duṣṭā
24. bhīruḥ rājanyaḥ brāhmaṇaḥ sarvabhakṣaḥ
vaiśyaḥ anīhāvān hīnavarṇaḥ alasaḥ ca
vidvān ca aśīlaḥ vṛttahīnaḥ kulīnaḥ
satyāt bhraṣṭaḥ brāhmaṇaḥ strī ca duṣṭā
24. A fearful Kshatriya; a Brahmin who consumes all types of food; a Vaishya who lacks diligence; a low-caste person who is lazy; and a scholar of bad character; a noble person devoid of good conduct; a Brahmin who has deviated from truth; and a wicked woman.
रागी मुक्तः पचमानोऽऽत्महेतोर्मूर्खो वक्ता नृपहीनं च राष्ट्रम् ।
एते सर्वे शोच्यतां यान्ति राजन्यश्चायुक्तः स्नेहहीनः प्रजासु ॥२५॥
25. rāgī muktaḥ pacamāno''tmaheto;rmūrkho vaktā nṛpahīnaṁ ca rāṣṭram ,
ete sarve śocyatāṁ yānti rāja;nyaścāyuktaḥ snehahīnaḥ prajāsu.
25. rāgī muktaḥ pacamānaḥ ātmahetoḥ
mūrkhaḥ vaktā nṛpahīnam ca rāṣṭram
ete sarve śocyatām yānti rājanyaḥ
ca ayuktaḥ snehahīnaḥ prajāsu
25. rāgī muktaḥ ātmahetoḥ pacamānaḥ
mūrkhaḥ vaktā ca nṛpahīnam rāṣṭram
ca ayuktaḥ snehahīnaḥ prajāsu
rājanyaḥ ete sarve śocyatām yānti
25. A passionate person who is supposedly liberated (mokṣa); one who cooks merely for their own benefit; a foolish speaker; and a kingdom devoid of a ruler - all these fall into a pitiable state. Also, a ruler who is unqualified and lacks affection for his subjects (prajā).