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महाभारतः       mahābhārataḥ - book-12, chapter-280

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पराशर उवाच ।
मनोरथरथं प्राप्य इन्द्रियार्थहयं नरः ।
रश्मिभिर्ज्ञानसंभूतैर्यो गच्छति स बुद्धिमान् ॥१॥
1. parāśara uvāca ,
manoratharathaṁ prāpya indriyārthahayaṁ naraḥ ,
raśmibhirjñānasaṁbhūtairyo gacchati sa buddhimān.
1. parāśara uvāca manoratharatham prāpya indriyārthahayam
naraḥ raśmibhiḥ jñānasaṃbhūtaiḥ yaḥ gacchati sa buddhimān
1. parāśara uvāca yaḥ naraḥ manoratharatham indriyārthahayam
prāpya jñānasaṃbhūtaiḥ raśmibhiḥ gacchati sa buddhimān
1. Parāśara said: The person who, having taken hold of the chariot of desires, with the objects of the senses as its horses, proceeds by means of reins born of spiritual knowledge (jñāna), he is truly wise.
सेवाश्रितेन मनसा वृत्तिहीनस्य शस्यते ।
द्विजातिहस्तान्निर्वृत्ता न तु तुल्यात्परस्परम् ॥२॥
2. sevāśritena manasā vṛttihīnasya śasyate ,
dvijātihastānnirvṛttā na tu tulyātparasparam.
2. sevāśritena manasā vṛttihīnasya śasyate
dvijātihastāt nirvṛttā na tu tulyāt parasparam
2. vṛttihīnasya sevāśritena manasā dvijātihastāt
nirvṛttā śasyate na tu tulyāt parasparam
2. For a person who is without livelihood, sustenance (vṛtti) obtained from the hands of a 'twice-born' (dvijāti) with a mind devoted to service is commendable, but not that which is received mutually from equals.
आयुर्नसुलभं लब्ध्वा नावकर्षेद्विशां पते ।
उत्कर्षार्थं प्रयतते नरः पुण्येन कर्मणा ॥३॥
3. āyurnasulabhaṁ labdhvā nāvakarṣedviśāṁ pate ,
utkarṣārthaṁ prayatate naraḥ puṇyena karmaṇā.
3. āyuḥ na sulabham labdhvā na avakarṣet viśām pate
utkarṣārtham prayatate naraḥ puṇyena karmaṇā
3. viśām pate na sulabham āyuḥ labdhvā na avakarṣet
naraḥ puṇyena karmaṇā utkarṣārtham prayatate
3. O ruler of the people, having attained this precious and not easily obtainable human life, one should not allow it to decline or be wasted. A person should strive for their own advancement and improvement through meritorious action (karma).
वर्णेभ्योऽपि परिभ्रष्टः स वै संमानमर्हति ।
न तु यः सत्क्रियां प्राप्य राजसं कर्म सेवते ॥४॥
4. varṇebhyo'pi paribhraṣṭaḥ sa vai saṁmānamarhati ,
na tu yaḥ satkriyāṁ prāpya rājasaṁ karma sevate.
4. varṇebhyaḥ api paribhraṣṭaḥ sa vai sammānam arhati
na tu yaḥ satkriyām prāpya rājasam karma sevate
4. varṇebhyaḥ api paribhraṣṭaḥ sa vai sammānam arhati
na tu yaḥ satkriyām prāpya rājasam karma sevate
4. Even a person who has fallen from their prescribed social class (varṇa) indeed deserves respect, but not one who, having achieved proper recognition or status, then engages in actions driven by passion (rājasam karma).
वर्णोत्कर्षमवाप्नोति नरः पुण्येन कर्मणा ।
दुर्लभं तमलब्धा हि हन्यात्पापेन कर्मणा ॥५॥
5. varṇotkarṣamavāpnoti naraḥ puṇyena karmaṇā ,
durlabhaṁ tamalabdhā hi hanyātpāpena karmaṇā.
5. varṇotkarṣam avāpnoti naraḥ puṇyena karmaṇā
durlabham tam alabdhvā hi hanyāt pāpena karmaṇā
5. naraḥ puṇyena karmaṇā varṇotkarṣam avāpnoti hi
tam durlabham alabdhvā pāpena karmaṇā hanyāt
5. A person attains social excellence (varṇa) by meritorious actions (karma). Indeed, failing to achieve that rare state, one would destroy oneself by sinful deeds.
अज्ञानाद्धि कृतं पापं तपसैवाभिनिर्णुदेत् ।
पापं हि कर्म फलति पापमेव स्वयं कृतम् ।
तस्मात्पापं न सेवेत कर्म दुःखफलोदयम् ॥६॥
6. ajñānāddhi kṛtaṁ pāpaṁ tapasaivābhinirṇudet ,
pāpaṁ hi karma phalati pāpameva svayaṁ kṛtam ,
tasmātpāpaṁ na seveta karma duḥkhaphalodayam.
6. ajñānāt hi kṛtam pāpam tapasā eva
abhiniṛṇudet | pāpam hi karma phalati
pāpam eva svayam kṛtam | tasmāt
pāpam na seveta karma duḥkhaphalodayam
6. hi ajñānāt kṛtam pāpam tapasā eva
abhiniṛṇudet hi svayam kṛtam pāpam
karma pāpam eva phalati tasmāt
duḥkhaphalodayam karma na seveta
6. Indeed, a sin committed out of ignorance should be expiated only by austerity (tapas). For a sinful action (karma), when performed by oneself, invariably yields only sinful results. Therefore, one should not engage in actions (karma) that bring forth sorrowful outcomes.
पापानुबन्धं यत्कर्म यद्यपि स्यान्महाफलम् ।
न तत्सेवेत मेधावी शुचिः कुसलिलं यथा ॥७॥
7. pāpānubandhaṁ yatkarma yadyapi syānmahāphalam ,
na tatseveta medhāvī śuciḥ kusalilaṁ yathā.
7. pāpānubandham yat karma yadyapi syāt mahāphalam
| na tat seveta medhāvī śuciḥ kusalilam yathā
7. yat karma pāpānubandham yadyapi mahāphalam syāt
medhāvī śuciḥ tat na seveta yathā kusalilam
7. An intelligent and pure person should not engage in an action (karma) that is linked to sin, even if it were to yield great rewards, just as one would avoid polluted water.
किंकष्टमनुपश्यामि फलं पापस्य कर्मणः ।
प्रत्यापन्नस्य हि सतो नात्मा तावद्विरोचते ॥८॥
8. kiṁkaṣṭamanupaśyāmi phalaṁ pāpasya karmaṇaḥ ,
pratyāpannasya hi sato nātmā tāvadvirocate.
8. kim kaṣṭam anupaśyāmi phalam pāpasya karmaṇaḥ |
pratyāpannasya hi sataḥ na ātmā tāvat virocate
8. kim kaṣṭam pāpasya karmaṇaḥ phalam anupaśyāmi
hi pratyāpannasya sataḥ tāvat ātmā na virocate
8. What a calamity I perceive as the outcome of sinful action (karma)! Indeed, for one who has reverted (to sin), their inner self (ātman) no longer shines.
प्रत्यापत्तिश्च यस्येह बालिशस्य न जायते ।
तस्यापि सुमहांस्तापः प्रस्थितस्योपजायते ॥९॥
9. pratyāpattiśca yasyeha bāliśasya na jāyate ,
tasyāpi sumahāṁstāpaḥ prasthitasyopajāyate.
9. pratyāpattiḥ ca yasya iha bāliśasya na jāyate |
tasya api sumahan tāpaḥ prasthitasya upajāyate
9. yasya bāliśasya iha pratyāpattiḥ na jāyate,
tasya prasthitasya api sumahan tāpaḥ upajāyate
9. If, for a foolish person (bāliśa), there is no rectification or recovery (pratyāpatti) in this world, then indeed, a very great suffering (tāpa) arises for him even after he has embarked on his path.
विरक्तं शोध्यते वस्त्रं न तु कृष्णोपसंहितम् ।
प्रयत्नेन मनुष्येन्द्र पापमेवं निबोध मे ॥१०॥
10. viraktaṁ śodhyate vastraṁ na tu kṛṣṇopasaṁhitam ,
prayatnena manuṣyendra pāpamevaṁ nibodha me.
10. viraktam śodhyate vastram na tu kṛṣṇopasaṃhitam
| prayatnena manuṣyendra pāpam evam nibodha me
10. manuṣyendra viraktam vastram śodhyate tu
kṛṣṇopasaṃhitam na evam prayatnena me pāpam nibodha
10. A stained (virakta) cloth can be cleansed, but not one that is deeply stained black. O lord of men (manuṣyendra), in this way understand sin (pāpa) from me through diligent effort.
स्वयं कृत्वा तु यः पापं शुभमेवानुतिष्ठति ।
प्रायश्चित्तं नरः कर्तुमुभयं सोऽश्नुते पृथक् ॥११॥
11. svayaṁ kṛtvā tu yaḥ pāpaṁ śubhamevānutiṣṭhati ,
prāyaścittaṁ naraḥ kartumubhayaṁ so'śnute pṛthak.
11. svayam kṛtvā tu yaḥ pāpam śubham eva anutiṣṭhati |
prāyaścittam naraḥ kartum ubhayam saḥ aśnute pṛthak
11. yaḥ tu svayam pāpam kṛtvā śubham eva anutiṣṭhati,
saḥ naraḥ prāyaścittam kartum ubhayam pṛthak aśnute
11. But he who, having himself committed a sin (pāpa), then performs only good deeds, that man, instead of performing proper expiation (prāyaścitta), experiences both [the results of sin and good] separately.
अज्ञानात्तु कृतां हिंसामहिंसा व्यपकर्षति ।
ब्राह्मणाः शास्त्रनिर्देशादित्याहुर्ब्रह्मवादिनः ॥१२॥
12. ajñānāttu kṛtāṁ hiṁsāmahiṁsā vyapakarṣati ,
brāhmaṇāḥ śāstranirdeśādityāhurbrahmavādinaḥ.
12. ajñānāt tu kṛtām hiṃsām ahiṃsā vyapakarṣati |
brāhmaṇāḥ śāstranirdeśāt iti āhuḥ brahmavādinaḥ
12. tu ahiṃsā ajñānāt kṛtām hiṃsām vyapakarṣati
brahmavādinaḥ brāhmaṇāḥ śāstranirdeśāt iti āhuḥ
12. However, non-injury (ahiṃsā) removes or negates harm (hiṃsā) committed due to ignorance (ajñāna). The expounders of Brahman (brahman) and Brahmins (brāhmaṇa), declare this based on the directives of the scriptures (śāstra).
तथा कामकृतं चास्य विहिंसैवापकर्षति ।
इत्याहुर्धर्मशास्त्रज्ञा ब्राह्मणा वेदपारगाः ॥१३॥
13. tathā kāmakṛtaṁ cāsya vihiṁsaivāpakarṣati ,
ityāhurdharmaśāstrajñā brāhmaṇā vedapāragāḥ.
13. tathā kāmakṛtam ca asya vihiṃsā eva apakārṣati
iti āhuḥ dharmaśāstrajñāḥ brāhmaṇāḥ vedapāragāḥ
13. dharmaśāstrajñāḥ vedapāragāḥ brāhmaṇāḥ iti āhuḥ
tathā asya kāmakṛtam ca vihiṃsā eva apakārṣati
13. Similarly, any action (karma) performed by a person out of desire (kāma) that involves harm or violence truly diminishes its merit. Thus declare the Brahmins, who are experts in the scriptures on natural law (dharmaśāstra) and thoroughly conversant with the Vedas.
अहं तु तावत्पश्यामि कर्म यद्वर्तते कृतम् ।
गुणयुक्तं प्रकाशं च पापेनानुपसंहितम् ॥१४॥
14. ahaṁ tu tāvatpaśyāmi karma yadvartate kṛtam ,
guṇayuktaṁ prakāśaṁ ca pāpenānupasaṁhitam.
14. aham tu tāvat paśyāmi karma yat vartate kṛtam
guṇayuktam prakāśam ca pāpena anupasaṃhitam
14. aham tu tāvat paśyāmi yat karma kṛtam guṇayuktam
prakāśam ca pāpena anupasaṃhitam vartate
14. However, I perceive that an action (karma), which is performed, if it is endowed with good qualities, manifest, and untainted by evil, truly stands out.
यथा सूक्ष्माणि कर्माणि फलन्तीह यथातथम् ।
बुद्धियुक्तानि तानीह कृतानि मनसा सह ॥१५॥
15. yathā sūkṣmāṇi karmāṇi phalantīha yathātatham ,
buddhiyuktāni tānīha kṛtāni manasā saha.
15. yathā sūkṣmāṇi karmāṇi phalanti iha yathātatham
buddhiyuktāni tāni iha kṛtāni manasā saha
15. yathā iha sūkṣmāṇi karmāṇi yathātatham phalanti
iha manasā saha buddhiyuktāni kṛtāni tāni
15. Just as subtle actions (karma) yield their results accurately in this world, similarly, those actions that are performed here with the mind and imbued with intelligence also become effective.
भवत्यल्पफलं कर्म सेवितं नित्यमुल्बणम् ।
अबुद्धिपूर्वं धर्मज्ञ कृतमुग्रेण कर्मणा ॥१६॥
16. bhavatyalpaphalaṁ karma sevitaṁ nityamulbaṇam ,
abuddhipūrvaṁ dharmajña kṛtamugreṇa karmaṇā.
16. bhavati alpaphalam karma sevitam nityam ulbaṇam
abuddhipūrvam dharmajña kṛtam ugreṇa karmaṇā
16. dharmajña karma yat nityam ulbaṇam sevitam
abuddhipūrvam ugreṇa karmaṇā kṛtam bhavati alpaphalam
16. O knower of natural law (dharma), an action (karma) that is habitually performed with excess and vehemence, lacking prior deliberation, and carried out through a harsh deed (ugreṇa karmaṇā), yields only meager results.
कृतानि यानि कर्माणि दैवतैर्मुनिभिस्तथा ।
नाचरेत्तानि धर्मात्मा श्रुत्वा चापि न कुत्सयेत् ॥१७॥
17. kṛtāni yāni karmāṇi daivatairmunibhistathā ,
nācarettāni dharmātmā śrutvā cāpi na kutsayet.
17. kṛtāni yāni karmāṇi daivataiḥ munibhiḥ tathā na
ācaret tāni dharmātmā śrutvā ca api na kutsayet
17. dharmātmā daivataiḥ munibhiḥ tathā yāni karmāṇi
kṛtāni tāni na ācaret śrutvā ca api na kutsayet
17. A righteous person (dharmātmā) should neither perform those actions (karma) that have been done by deities and sages, nor should they disparage them, even after hearing about them.
संचिन्त्य मनसा राजन्विदित्वा शक्तिमात्मनः ।
करोति यः शुभं कर्म स वै भद्राणि पश्यति ॥१८॥
18. saṁcintya manasā rājanviditvā śaktimātmanaḥ ,
karoti yaḥ śubhaṁ karma sa vai bhadrāṇi paśyati.
18. saṃcintya manasā rājan viditvā śaktim ātmanaḥ
karoti yaḥ śubham karma saḥ vai bhadrāṇi paśyati
18. rājan yaḥ manasā saṃcintya ātmanaḥ śaktim viditvā
śubham karma karoti saḥ vai bhadrāṇi paśyati
18. O king, whoever performs a virtuous deed (karma) after having pondered it thoroughly with their mind and realizing their own capacity (śakti), that person indeed experiences auspiciousness.
नवे कपाले सलिलं संन्यस्तं हीयते यथा ।
नवेतरे तथाभावं प्राप्नोति सुखभावितम् ॥१९॥
19. nave kapāle salilaṁ saṁnyastaṁ hīyate yathā ,
navetare tathābhāvaṁ prāpnoti sukhabhāvitam.
19. nave kapāle salilam saṃnyastam hīyate yathā
nave itare tathābhāvam prāpnoti sukhabhāvitam
19. yathā salilam nave kapāle saṃnyastam hīyate tathā
nave itare sukhabhāvitam tathābhāvam prāpnoti
19. Just as water placed in a new (unseasoned) earthen pot is absorbed and diminishes, similarly, in a seasoned pot, it (the water) achieves a state where it is well-preserved and easily held.
सतोयेऽन्यत्तु यत्तोयं तस्मिन्नेव प्रसिच्यते ।
वृद्धे वृद्धिमवाप्नोति सलिले सलिलं यथा ॥२०॥
20. satoye'nyattu yattoyaṁ tasminneva prasicyate ,
vṛddhe vṛddhimavāpnoti salile salilaṁ yathā.
20. satoye anyat tu yat toyam tasmin eva prasicyate
vṛddhe vṛddhim avāpnoti salile salilam yathā
20. tu anyat yat toyam satoye tasmin eva prasicyate
yathā salilam vṛddhe salile vṛddhim avāpnoti
20. But when any other water is poured into an existing body of water, it merges into that very water. Just as water (when added) to an already abundant quantity of water itself achieves an increase.
एवं कर्माणि यानीह बुद्धियुक्तानि भूपते ।
नसमानीह हीनानि तानि पुण्यतमान्यपि ॥२१॥
21. evaṁ karmāṇi yānīha buddhiyuktāni bhūpate ,
nasamānīha hīnāni tāni puṇyatamānyapi.
21. evam karmāṇi yāni iha buddhiyuktāni bhūpate
na samānī iha hīnāni tāni puṇyatamāni api
21. bhūpate iha yāni buddhiyuktāni karmāṇi evam
tāni na samānī iha hīnāni api puṇyatamāni
21. O King, the actions (karma) performed here with wisdom are neither ordinary nor inferior; indeed, they are the most meritorious of all.
राज्ञा जेतव्याः सायुधाश्चोन्नताश्च सम्यक्कर्तव्यं पालनं च प्रजानाम् ।
अग्निश्चेयो बहुभिश्चापि यज्ञैरन्ते मध्ये वा वनमाश्रित्य स्थेयम् ॥२२॥
22. rājñā jetavyāḥ sāyudhāśconnatāśca; samyakkartavyaṁ pālanaṁ ca prajānām ,
agniśceyo bahubhiścāpi yajñai;rante madhye vā vanamāśritya stheyam.
22. rājñā jetavyāḥ sāyudhāḥ ca unnatāḥ ca
samyak kartavyaṃ pālanaṃ ca prajānām
agniḥ ceyaḥ bahubhiḥ ca api yajñaiḥ
ante madhye vā vanam āśritya stheyam
22. rājñā sāyudhāḥ ca unnatāḥ ca jetavyāḥ
ca prajānām pālanaṃ samyak kartavyaṃ
agniḥ ca bahubhiḥ yajñaiḥ api ceyaḥ
ante vā madhye vanam āśritya stheyam
22. Armed and powerful enemies should be conquered by the king, and the protection of the subjects (prajā) must be properly carried out. The sacred fire should be consecrated through many Vedic rituals (yajña), and eventually, either in the middle of one's life or at its end, one should resort to the forest and dwell there.
दमान्वितः पुरुषो धर्मशीलो भूतानि चात्मानमिवानुपश्येत् ।
गरीयसः पूजयेदात्मशक्त्या सत्येन शीलेन सुखं नरेन्द्र ॥२३॥
23. damānvitaḥ puruṣo dharmaśīlo; bhūtāni cātmānamivānupaśyet ,
garīyasaḥ pūjayedātmaśaktyā; satyena śīlena sukhaṁ narendra.
23. damānvitaḥ puruṣaḥ dharmaśīlaḥ
bhūtāni ca ātmānam iva anupaśyet
garīyasaḥ pūjayet ātmaśaktyā
satyena śīlena sukham narendra
23. narendra damānvitaḥ dharmaśīlaḥ
puruṣaḥ bhūtāni ca ātmānam
iva anupaśyet ātmaśaktyā satyena
śīlena garīyasaḥ pūjayet sukham
23. O King, a person (puruṣa) endowed with self-control and a virtuous nature (dharma) should regard all beings as their own self (ātman). They should honor their superiors to the best of their ability (ātman, śakti), with truthfulness and good character, leading to happiness.