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महाभारतः       mahābhārataḥ - book-12, chapter-281

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पराशर उवाच ।
कः कस्य चोपकुरुते कश्च कस्मै प्रयच्छति ।
प्राणी करोत्ययं कर्म सर्वमात्मार्थमात्मना ॥१॥
1. parāśara uvāca ,
kaḥ kasya copakurute kaśca kasmai prayacchati ,
prāṇī karotyayaṁ karma sarvamātmārthamātmanā.
1. parāśaraḥ uvāca kaḥ kasya ca upakurute kaḥ ca kasmai
prayacchati prāṇī karoti ayam karma sarvam ātmārtham ātmanā
1. parāśaraḥ uvāca kaḥ kasya ca upakurute ca kaḥ kasmai
prayacchati ayam prāṇī ātmanā sarvam karma ātmārtham karoti
1. Parāśara said: "Who truly benefits another, and who truly gives to another? Every living being (prāṇī) performs all actions (karma) for their own sake, by themselves."
गौरवेण परित्यक्तं निःस्नेहं परिवर्जयेत् ।
सोदर्यं भ्रातरमपि किमुतान्यं पृथग्जनम् ॥२॥
2. gauraveṇa parityaktaṁ niḥsnehaṁ parivarjayet ,
sodaryaṁ bhrātaramapi kimutānyaṁ pṛthagjanam.
2. gauraveṇa parityaktam niḥsneham parivarjayet
sodaryam bhrātaram api kim uta anyam pṛthagjanam
2. gauraveṇa parityaktam niḥsneham sodaryam bhrātaram
api parivarjayet kim uta anyam pṛthagjanam
2. One should abandon even one's own sibling (sodarya bhrātaram) if they are bereft of honor (gaurava) and devoid of affection; how much more so should one abandon any other stranger (pṛthagjanam)?
विशिष्टस्य विशिष्टाच्च तुल्यौ दानप्रतिग्रहौ ।
तयोः पुण्यतरं दानं तद्द्विजस्य प्रयच्छतः ॥३॥
3. viśiṣṭasya viśiṣṭācca tulyau dānapratigrahau ,
tayoḥ puṇyataraṁ dānaṁ taddvijasya prayacchataḥ.
3. viśiṣṭasya viśiṣṭāt ca tulyau dānapratigrahau
tayoḥ puṇyataraṃ dānaṃ tat dvijasya prayacchataḥ
3. viśiṣṭasya viśiṣṭāt ca dānapratigrahau tulyau
tayoḥ dānaṃ tat dvijasya prayacchataḥ puṇyataram
3. Giving (dāna) to an excellent person (viśiṣṭa) and receiving (pratigraha) from an excellent person (viśiṣṭa) are considered equal. Among these two, however, giving (dāna) is more meritorious, especially when it is a Brahmin (dvija) who gives.
न्यायागतं धनं वर्णैर्न्यायेनैव विवर्धितम् ।
संरक्ष्यं यत्नमास्थाय धर्मार्थमिति निश्चयः ॥४॥
4. nyāyāgataṁ dhanaṁ varṇairnyāyenaiva vivardhitam ,
saṁrakṣyaṁ yatnamāsthāya dharmārthamiti niścayaḥ.
4. nyāyāgatam dhanam varṇaiḥ nyāyena eva vivardhitam
saṃrakṣyam yatnam āsthāya dharmārtham iti niścayaḥ
4. varṇaiḥ nyāyāgatam nyāyena eva vivardhitam dhanam
yatnam āsthāya dharmārtham iti saṃrakṣyam niścayaḥ
4. Wealth (dhana) that has been lawfully acquired by the social classes (varṇa) and subsequently increased by just means alone, should be diligently protected by exerting effort, considering it to be for the sake of natural law (dharma). This is the firm conclusion (niścaya).
न धर्मार्थी नृशंसेन कर्मणा धनमर्जयेत् ।
शक्तितः सर्वकार्याणि कुर्यान्नर्द्धिमनुस्मरेत् ॥५॥
5. na dharmārthī nṛśaṁsena karmaṇā dhanamarjayet ,
śaktitaḥ sarvakāryāṇi kuryānnarddhimanusmaret.
5. na dharmārthī nṛśaṃsena karmaṇā dhanam arjayet
śaktitaḥ sarvakāryāṇi kuryāt na ṛddhim anusmaret
5. dharmārthī nṛśaṃsena karmaṇā dhanam na arjayet
śaktitaḥ sarvakāryāṇi kuryāt ṛddhim na anusmaret
5. A person who seeks natural law (dharma) should not acquire wealth (dhana) through cruel (nṛśaṃsa) actions (karma). Rather, one should perform all duties (sarvakārya) according to one's ability (śakti) and should not constantly think of prosperity (ṛddhi).
अपो हि प्रयतः शीतास्तापिता ज्वलनेन वा ।
शक्तितोऽतिथये दत्त्वा क्षुधार्तायाश्नुते फलम् ॥६॥
6. apo hi prayataḥ śītāstāpitā jvalanena vā ,
śaktito'tithaye dattvā kṣudhārtāyāśnute phalam.
6. apaḥ hi prayataḥ śītāḥ tāpitā jvalanena vā
śaktitaḥ atithaye dattvā kṣudhārtāya āśnute phalam
6. hi prayataḥ śaktitaḥ śītāḥ vā jvalanena tāpitā
apaḥ kṣudhārtāya atithaye dattvā phalam āśnute
6. Indeed, a diligent person who, according to their capacity, gives water - whether cold or heated by fire - to a hungry guest, obtains a reward.
रन्तिदेवेन लोकेष्टा सिद्धिः प्राप्ता महात्मना ।
फलपत्रैरथो मूलैर्मुनीनर्चितवानसौ ॥७॥
7. rantidevena lokeṣṭā siddhiḥ prāptā mahātmanā ,
phalapatrairatho mūlairmunīnarcitavānasau.
7. rantidevena lokeṣṭā siddhiḥ prāptā mahātmanā
phalapatraiḥ atha u mūlaiḥ munīn arcitavān asau
7. mahātmanā rantidevena lokeṣṭā siddhiḥ prāptā
asau phalapatraiḥ atha u mūlaiḥ munīn arcitavān
7. The great-souled (mahātman) Rantideva achieved success (siddhi) desired by the people. He worshipped the sages with fruits, leaves, and roots.
तैरेव फलपत्रैश्च स माठरमतोषयत् ।
तस्माल्लेभे परं स्थानं शैब्योऽपि पृथिवीपतिः ॥८॥
8. taireva phalapatraiśca sa māṭharamatoṣayat ,
tasmāllebhe paraṁ sthānaṁ śaibyo'pi pṛthivīpatiḥ.
8. taiḥ eva phalapatraiḥ ca saḥ māṭharam atoṣayat
tasmāt lebhe param sthānam śaibyaḥ api pṛthivīpatiḥ
8. ca saḥ taiḥ eva phalapatraiḥ māṭharam atoṣayat
tasmāt pṛthivīpatiḥ śaibyaḥ api param sthānam lebhe
8. And with those very fruits and leaves, he pleased Māṭhara. Consequently, King Śaibya, the ruler of the earth, also attained the supreme abode.
देवतातिथिभृत्येभ्यः पितृभ्योऽथात्मनस्तथा ।
ऋणवाञ्जायते मर्त्यस्तस्मादनृणतां व्रजेत् ॥९॥
9. devatātithibhṛtyebhyaḥ pitṛbhyo'thātmanastathā ,
ṛṇavāñjāyate martyastasmādanṛṇatāṁ vrajet.
9. devatātithibhṛtyebhyaḥ pitṛbhyaḥ atha ātmanaḥ
tathā ṛṇavān jāyate martyaḥ tasmāt anṛṇatām vrajet
9. martyaḥ devatātithibhṛtyebhyaḥ pitṛbhyaḥ atha
ātmanaḥ tathā ṛṇavān jāyate tasmāt anṛṇatām vrajet
9. A mortal is born indebted to the gods, guests, dependents, ancestors, and similarly to one's own self (ātman). Therefore, one should achieve freedom from debt.
स्वाध्यायेन महर्षिभ्यो देवेभ्यो यज्ञकर्मणा ।
पितृभ्यः श्राद्धदानेन नृणामभ्यर्चनेन च ॥१०॥
10. svādhyāyena maharṣibhyo devebhyo yajñakarmaṇā ,
pitṛbhyaḥ śrāddhadānena nṛṇāmabhyarcanena ca.
10. svādhyāyena maharṣibhyaḥ devebhyaḥ yajñakarmaṇā
pitṛbhyaḥ śrāddhadānena nṛṇām abhyarcanena ca
10. maharṣibhyaḥ svādhyāyena devebhyaḥ yajñakarmaṇā
pitṛbhyaḥ śrāddhadānena nṛṇām abhyarcanena ca
10. One fulfills obligations: to the great sages through self-study; to the gods through Vedic ritual (yajña) actions; to the ancestors through offerings for ancestors (śrāddha); and to human beings through honoring them.
वाचः शेषावहार्येण पालनेनात्मनोऽपि च ।
यथावद्भृत्यवर्गस्य चिकीर्षेद्धर्ममादितः ॥११॥
11. vācaḥ śeṣāvahāryeṇa pālanenātmano'pi ca ,
yathāvadbhṛtyavargasya cikīrṣeddharmamāditaḥ.
11. vācaḥ śeṣāpahāryeṇa pālanena ātmanaḥ api ca
yathāvat bhṛtyavargasya cikīrṣet dharmam āditaḥ
11. api ca vācaḥ śeṣāpahāryeṇa ātmanaḥ pālanena ca
yathāvat bhṛtyavargasya āditaḥ dharmam cikīrṣet
11. And by regulating one's speech, by protecting oneself, and by properly caring for one's dependents, one should endeavor to uphold their intrinsic nature (dharma) from the very beginning.
प्रयत्नेन च संसिद्धा धनैरपि विवर्जिताः ।
सम्यग्घुत्वा हुतवहं मुनयः सिद्धिमागताः ॥१२॥
12. prayatnena ca saṁsiddhā dhanairapi vivarjitāḥ ,
samyagghutvā hutavahaṁ munayaḥ siddhimāgatāḥ.
12. prayatnena ca saṃsiddhāḥ dhanaiḥ api vivarjitāḥ
samyak hutvā hutavaham munayaḥ siddhim āgatāḥ
12. dhanaiḥ api vivarjitāḥ prayatnena ca saṃsiddhāḥ
munayaḥ hutavaham samyak hutvā siddhim āgatāḥ
12. And having become perfected through their effort, even though devoid of material wealth, the sages attained spiritual perfection by properly making offerings into the fire (hutavaha).
विश्वामित्रस्य पुत्रत्वमृचीकतनयोऽगमत् ।
ऋग्भिः स्तुत्वा महाभागो देवान्वै यज्ञभागिनः ॥१३॥
13. viśvāmitrasya putratvamṛcīkatanayo'gamat ,
ṛgbhiḥ stutvā mahābhāgo devānvai yajñabhāginaḥ.
13. viśvāmitrasya putratvam ṛcīkatanayaḥ agamat
ṛgbhiḥ stutvā mahābhāgaḥ devān vai yajñabhāginaḥ
13. mahābhāgaḥ ṛcīkatanayaḥ ṛgbhiḥ devān vai
yajñabhāginaḥ stutvā viśvāmitrasya putratvam agamat
13. The highly esteemed son of Ṛcīka attained sonship to Viśvāmitra, after he had praised the gods - indeed, those who partake in Vedic rituals (yajña) - with verses from the Ṛg Veda.
गतः शुक्रत्वमुशना देवदेवप्रसादनात् ।
देवीं स्तुत्वा तु गगने मोदते तेजसा वृतः ॥१४॥
14. gataḥ śukratvamuśanā devadevaprasādanāt ,
devīṁ stutvā tu gagane modate tejasā vṛtaḥ.
14. gataḥ śukratvam uśanā devadevaprasādanāt
devīm stutvā tu gagane modate tejasā vṛtaḥ
14. uśanā devadevaprasādanāt śukratvam gataḥ.
tu devīm stutvā tejasā vṛtaḥ gagane modate.
14. Ushanā (Shukra) attained the status of Shukra by the grace of the god of gods. Having praised the Goddess, he rejoices in the sky, enveloped in brilliance.
असितो देवलश्चैव तथा नारदपर्वतौ ।
कक्षीवाञ्जामदग्न्यश्च रामस्ताण्ड्यस्तथांशुमान् ॥१५॥
15. asito devalaścaiva tathā nāradaparvatau ,
kakṣīvāñjāmadagnyaśca rāmastāṇḍyastathāṁśumān.
15. asitaḥ devalaḥ ca eva tathā nāradaparvatau kakṣīvān
jāmadagnyaḥ ca rāmaḥ tāṇḍyaḥ tathā aṃśumān
15. asitaḥ,
devalaḥ ca eva,
tathā nāradaparvatau,
kakṣīvān,
jāmadagnyaḥ ca,
rāmaḥ,
tāṇḍyaḥ tathā aṃśumān.
15. Asita, Devala, and similarly Narada and Parvata; Kakshīvān, Jāmadagnya (Parashurama), Rāma, Tāṇḍya, and Aṃśumān.
वसिष्ठो जमदग्निश्च विश्वामित्रोऽत्रिरेव च ।
भरद्वाजो हरिश्मश्रुः कुण्डधारः श्रुतश्रवाः ॥१६॥
16. vasiṣṭho jamadagniśca viśvāmitro'trireva ca ,
bharadvājo hariśmaśruḥ kuṇḍadhāraḥ śrutaśravāḥ.
16. vasiṣṭhaḥ jamadagniḥ ca viśvāmitraḥ atriḥ eva ca
bharadvājaḥ hariśmaśruḥ kuṇḍadhāraḥ śrutaśravāḥ
16. vasiṣṭhaḥ,
jamadagniḥ ca,
viśvāmitraḥ,
atriḥ eva ca,
bharadvājaḥ,
hariśmaśruḥ,
kuṇḍadhāraḥ,
śrutaśravāḥ.
16. Vasishtha, Jamadagni, Viśvāmitra, Atri, and Bharadvāja, Hariśmaśru, Kuṇḍadhāra, and Śrutaśravā.
एते महर्षयः स्तुत्वा विष्णुमृग्भिः समाहिताः ।
लेभिरे तपसा सिद्धिं प्रसादात्तस्य धीमतः ॥१७॥
17. ete maharṣayaḥ stutvā viṣṇumṛgbhiḥ samāhitāḥ ,
lebhire tapasā siddhiṁ prasādāttasya dhīmataḥ.
17. ete maharṣayaḥ stutvā viṣṇum ṛgbhiḥ samāhitāḥ
lebhire tapasā siddhim prasādāt tasya dhīmataḥ
17. ete maharṣayaḥ samāhitāḥ ṛgbhiḥ viṣṇum stutvā tapasā tasya dhīmataḥ prasādāt siddhim lebhire.
17. These great sages, having praised Vishnu with hymns (ṛk) while deeply concentrated, attained spiritual accomplishment (siddhi) through their austerities (tapas) and by the grace of that wise deity.
अनर्हाश्चार्हतां प्राप्ताः सन्तः स्तुत्वा तमेव ह ।
न तु वृद्धिमिहान्विच्छेत्कर्म कृत्वा जुगुप्सितम् ॥१८॥
18. anarhāścārhatāṁ prāptāḥ santaḥ stutvā tameva ha ,
na tu vṛddhimihānvicchetkarma kṛtvā jugupsitam.
18. anarhāḥ ca arhatām prāptāḥ santaḥ stutvā tam eva ha
na tu vṛddhim iha anvicchet karma kṛtvā jugupsitam
18. anarhāḥ ca arhatām prāptāḥ santaḥ tam eva ha stutvā,
tu iha jugupsitam karma kṛtvā vṛddhim na anvicchet
18. Even the undeserving, having attained worthiness (arhatā), become virtuous by praising him alone. Nevertheless, one should not seek prosperity in this world by performing reprehensible actions (karma).
येऽर्था धर्मेण ते सत्या येऽधर्मेण धिगस्तु तान् ।
धर्मं वै शाश्वतं लोके न जह्याद्धनकाङ्क्षया ॥१९॥
19. ye'rthā dharmeṇa te satyā ye'dharmeṇa dhigastu tān ,
dharmaṁ vai śāśvataṁ loke na jahyāddhanakāṅkṣayā.
19. ye arthāḥ dharmeṇa te satyāḥ ye adharmeṇa dhik astu
tān dharmam vai śāśvatam loke na jahyāt dhanakāṅkṣayā
19. ye arthāḥ dharmeṇa te satyāḥ; ye adharmeṇa,
tān dhik astu; vai loke śāśvatam dharmam dhanakāṅkṣayā na jahyāt
19. The material gains (artha) that are acquired through righteous conduct (dharma) are genuine. Those acquired through unrighteous conduct (adharma) - shame upon them! Indeed, one should not abandon the eternal natural law (dharma) in this world out of a desire for wealth.
आहिताग्निर्हि धर्मात्मा यः स पुण्यकृदुत्तमः ।
वेदा हि सर्वे राजेन्द्र स्थितास्त्रिष्वग्निषु प्रभो ॥२०॥
20. āhitāgnirhi dharmātmā yaḥ sa puṇyakṛduttamaḥ ,
vedā hi sarve rājendra sthitāstriṣvagniṣu prabho.
20. āhitāgniḥ hi dharmātmā yaḥ saḥ puṇyakṛt uttamaḥ
vedāḥ hi sarve rājendra sthitāḥ triṣu agniṣu prabho
20. hi,
yaḥ āhitāgniḥ dharmātmā [ca],
saḥ uttamaḥ puṇyakṛt [asti].
hi,
rājendra,
prabho,
sarve vedāḥ triṣu agniṣu sthitāḥ [bhavanti]
20. Indeed, he who has established the sacred fires (āhitāgni) and has a righteous disposition (dharmātmā) is the most excellent among those who perform meritorious deeds. For, O best of kings (Rājendra), O lord (prabho), all the Vedas are verily established in the three fires.
स चाप्यग्न्याहितो विप्रः क्रिया यस्य न हीयते ।
श्रेयो ह्यनाहिताग्नित्वमग्निहोत्रं न निष्क्रियम् ॥२१॥
21. sa cāpyagnyāhito vipraḥ kriyā yasya na hīyate ,
śreyo hyanāhitāgnitvamagnihotraṁ na niṣkriyam.
21. saḥ ca api agnyāhitaḥ vipraḥ kriyā yasya na hīyate
śreyaḥ hi anāhitāgnitvam agnihotram na niṣkriyam
21. ca saḥ vipraḥ agnyāhitaḥ,
yasya kriyā na hīyate,
[saḥ praśastaḥ].
hi anāhitāgnitvam śreyaḥ [asti],
na [ca śreyas] niṣkriyam agnihotram
21. And that Brahmin (vipra) for whom the sacred fires (agnyāhita) have been established, and whose ritual actions (kriyā) do not fail, is truly commendable. Indeed, the state of not having established sacred fires (anāhitāgnitva) is better than an Agnihotra (Vedic fire ritual) which is inactive or improperly performed.
अग्निरात्मा च माता च पिता जनयिता तथा ।
गुरुश्च नरशार्दूल परिचर्या यथातथम् ॥२२॥
22. agnirātmā ca mātā ca pitā janayitā tathā ,
guruśca naraśārdūla paricaryā yathātatham.
22. agniḥ ātmā ca mātā ca pitā janayitā tathā
guruḥ ca naraśārdūla paricaryā yathātatham
22. naraśārdūla agniḥ ca ātmā ca mātā ca pitā
janayitā tathā ca guruḥ yathātatham paricaryā
22. O tiger among men, fire, the self (ātman), one's mother, one's father, one's progenitor, and one's spiritual teacher (guru) should all be served properly, as is due.
मानं त्यक्त्वा यो नरो वृद्धसेवी विद्वान्क्लीबः पश्यति प्रीतियोगात् ।
दाक्ष्येणाहीनो धर्मयुक्तो नदान्तो लोकेऽस्मिन्वै पूज्यते सद्भिरार्यः ॥२३॥
23. mānaṁ tyaktvā yo naro vṛddhasevī; vidvānklībaḥ paśyati prītiyogāt ,
dākṣyeṇāhīno dharmayukto nadānto; loke'sminvai pūjyate sadbhirāryaḥ.
23. mānam tyaktvā yaḥ naraḥ vṛddhasevī
vidvān klībaḥ paśyati prītiyogāt
dākṣyeṇa ahīnaḥ dharmayuktaḥ na dāntaḥ
loke asmin vai pūjyate sadbhiḥ āryaḥ
23. yaḥ naraḥ mānam tyaktvā vṛddhasevī vidvān klībaḥ prītiyogāt paśyati dākṣyeṇa ahīnaḥ dharmayuktaḥ na dāntaḥ (ca asti),
saḥ āryaḥ asmin loke vai sadbhiḥ pūjyate
23. That noble person (ārya), who, having abandoned pride, serves elders, is learned, humble, looks upon (others) with affection, is not deficient in skill, is endowed with natural law (dharma), and is unsubdued (by unrighteousness or external pressures), is indeed revered by good people in this world.