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महाभारतः       mahābhārataḥ - book-12, chapter-297

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भीष्म उवाच ।
मृगयां विचरन्कश्चिद्विजने जनकात्मजः ।
वने ददर्श विप्रेन्द्रमृषिं वंशधरं भृगोः ॥१॥
1. bhīṣma uvāca ,
mṛgayāṁ vicarankaścidvijane janakātmajaḥ ,
vane dadarśa viprendramṛṣiṁ vaṁśadharaṁ bhṛgoḥ.
1. bhīṣma uvāca mṛgayām vicaran kaścit vijane janakātmajaḥ
vane dadarśa viprendram ṛṣim vaṃśadharam bhṛgoḥ
1. bhīṣma uvāca kaścit janakātmajaḥ vijane vane mṛgayām
vicaran bhṛgoḥ vaṃśadharam viprendram ṛṣim dadarśa
1. Bhishma said: A certain son of Janaka, while wandering for hunting in a solitary part of the forest, saw a pre-eminent Brahmin (viprendra) sage, a descendant of Bhṛgu.
तमासीनमुपासीनः प्रणम्य शिरसा मुनिम् ।
पश्चादनुमतस्तेन पप्रच्छ वसुमानिदम् ॥२॥
2. tamāsīnamupāsīnaḥ praṇamya śirasā munim ,
paścādanumatastena papraccha vasumānidam.
2. tam āsīnam upāsīnaḥ praṇamya śirasā munim
paścāt anumataḥ tena papraccha vasumān idam
2. vasumān tam āsīnam munim upāsīnaḥ śirasā
praṇamya paścāt tena anumataḥ idam papraccha
2. Having respectfully approached and sat near that seated sage, and having bowed down with his head, Vasuman, later permitted by him, asked him this.
भगवन्किमिदं श्रेयः प्रेत्य वापीह वा भवेत् ।
पुरुषस्याध्रुवे देहे कामस्य वशवर्तिनः ॥३॥
3. bhagavankimidaṁ śreyaḥ pretya vāpīha vā bhavet ,
puruṣasyādhruve dehe kāmasya vaśavartinaḥ.
3. bhagavan kim idam śreyaḥ pretya vā api iha vā
bhavet puruṣasya adhruve dehe kāmasya vaśavartinaḥ
3. bhagavan adhruve dehe kāmasya vaśavartinaḥ puruṣasya
idam kim śreyaḥ pretya vā iha vā api bhavet
3. O revered one, what indeed is the ultimate good (śreyaḥ) for a person (puruṣa) who inhabits an impermanent body and is subservient to desire? Should it be sought in this world or in the next?
सत्कृत्य परिपृष्टः सन्सुमहात्मा महातपाः ।
निजगाद ततस्तस्मै श्रेयस्करमिदं वचः ॥४॥
4. satkṛtya paripṛṣṭaḥ sansumahātmā mahātapāḥ ,
nijagāda tatastasmai śreyaskaramidaṁ vacaḥ.
4. satkṛtya paripṛṣṭaḥ san sumahātmā mahātapāḥ
nijagāda tataḥ tasmai śreyaskaram idam vacaḥ
4. satkṛtya paripṛṣṭaḥ san sumahātmā mahātapāḥ
tataḥ tasmai idam śreyaskaram vacaḥ nijagāda
4. Being respectfully questioned, the very noble (sumahātman) and greatly ascetic one (mahātapas) then spoke these beneficial words to him.
मनसोऽप्रतिकूलानि प्रेत्य चेह च वाञ्छसि ।
भूतानां प्रतिकूलेभ्यो निवर्तस्व यतेन्द्रियः ॥५॥
5. manaso'pratikūlāni pretya ceha ca vāñchasi ,
bhūtānāṁ pratikūlebhyo nivartasva yatendriyaḥ.
5. manasaḥ apratikūlāni pretya ca iha ca vāñchasi
bhūtānām pratikūlebhyaḥ nivartasva yatendriyaḥ
5. cet manasaḥ apratikūlāni pretya ca iha ca vāñchasi,
(tarhi) yatendriyaḥ bhūtānām pratikūlebhyaḥ nivartasva
5. If you desire pleasant things for your mind both in this world and after death, then, with senses controlled, refrain from that which is disagreeable to beings.
धर्मः सतां हितः पुंसां धर्मश्चैवाश्रयः सताम् ।
धर्माल्लोकास्त्रयस्तात प्रवृत्ताः सचराचराः ॥६॥
6. dharmaḥ satāṁ hitaḥ puṁsāṁ dharmaścaivāśrayaḥ satām ,
dharmāllokāstrayastāta pravṛttāḥ sacarācarāḥ.
6. dharmaḥ satām hitaḥ puṃsām dharmaḥ ca eva āśrayaḥ
satām dharmāt lokāḥ trayaḥ tāta pravṛttāḥ sacarācarāḥ
6. dharmaḥ satām puṃsām hitaḥ; ca eva dharmaḥ satām āśrayaḥ.
tāta,
dharmāt trayaḥ sacarācarāḥ lokāḥ pravṛttāḥ.
6. Right conduct (dharma) is beneficial for good people, and indeed, right conduct (dharma) is the support of the virtuous. O dear one, from right conduct (dharma) the three worlds, along with their animate and inanimate beings, have originated.
स्वादुकामुक कामानां वैतृष्ण्यं किं न गच्छसि ।
मधु पश्यसि दुर्बुद्धे प्रपातं नानुपश्यसि ॥७॥
7. svādukāmuka kāmānāṁ vaitṛṣṇyaṁ kiṁ na gacchasi ,
madhu paśyasi durbuddhe prapātaṁ nānupaśyasi.
7. svādukāmuka kāmānām vaitṛṣṇyam kim na gacchasi
madhu paśyasi durbuddhe prapātam na anupaśyasi
7. svādukāmuka,
kāmānām vaitṛṣṇyam kim na gacchasi? durbuddhe,
madhu paśyasi,
prapātam na anupaśyasi.
7. O you who desire pleasant things, why do you not attain dispassion for desires? O foolish-minded one, you see the honey (pleasure) but do not perceive the precipice (danger).
यथा ज्ञाने परिचयः कर्तव्यस्तत्फलार्थिना ।
तथा धर्मे परिचयः कर्तव्यस्तत्फलार्थिना ॥८॥
8. yathā jñāne paricayaḥ kartavyastatphalārthinā ,
tathā dharme paricayaḥ kartavyastatphalārthinā.
8. yathā jñāne paricayaḥ kartavyaḥ tatphalārthinā
tathā dharme paricayaḥ kartavyaḥ tatphalārthinā
8. yathā tatphalārthinā jñāne paricayaḥ kartavyaḥ
tathā tatphalārthinā dharme paricayaḥ kartavyaḥ
8. Just as familiarity with knowledge should be cultivated by one desiring its fruit, so too familiarity with natural law (dharma) should be cultivated by one desiring its fruit.
असता धर्मकामेन विशुद्धं कर्म दुष्करम् ।
सता तु धर्मकामेन सुकरं कर्म दुष्करम् ॥९॥
9. asatā dharmakāmena viśuddhaṁ karma duṣkaram ,
satā tu dharmakāmena sukaraṁ karma duṣkaram.
9. asatā dharmakāmena viśuddham karma duṣkaram
satā tu dharmakāmena sukaram karma duṣkaram
9. asatā dharmakāmena viśuddham karma duṣkaram
tu satā dharmakāmena duṣkaram karma sukaram
9. For an unrighteous person who desires natural law (dharma), pure action (karma) is difficult. But for a righteous person who desires natural law (dharma), even difficult action (karma) becomes easy.
वने ग्राम्यसुखाचारो यथा ग्राम्यस्तथैव सः ।
ग्रामे वनसुखाचारो यथा वनचरस्तथा ॥१०॥
10. vane grāmyasukhācāro yathā grāmyastathaiva saḥ ,
grāme vanasukhācāro yathā vanacarastathā.
10. vane grāmyasukhācāraḥ yathā grāmyaḥ tathā eva
saḥ grāme vanasukhācāraḥ yathā vanacaraḥ tathā
10. yathā vane grāmyasukhācāraḥ grāmyaḥ tathā eva
saḥ grāme vanasukhācāraḥ yathā vanacaraḥ tathā
10. Just as one who seeks village pleasures in a forest is still a villager, so is he. Similarly, one who seeks forest pleasures in a village is like a forest dweller.
मनोवाक्कर्मके धर्मे कुरु श्रद्धां समाहितः ।
निवृत्तौ वा प्रवृत्तौ वा संप्रधार्य गुणागुणान् ॥११॥
11. manovākkarmake dharme kuru śraddhāṁ samāhitaḥ ,
nivṛttau vā pravṛttau vā saṁpradhārya guṇāguṇān.
11. manovākkarmake dharme kuru śraddhām samāhitaḥ
nivṛttau vā pravṛttau vā sampradhārya guṇāguṇān
11. samāhitaḥ manovākkarmake dharme śraddhām kuru
nivṛttau vā pravṛttau vā guṇāguṇān sampradhārya
11. Focus your mind and place your faith (śraddhā) in that natural law (dharma) which manifests through thought, word, and action (karma). This should be done whether it concerns cessation (nivṛtti) or engagement (pravṛtti), after carefully considering the merits and demerits.
नित्यं च बहु दातव्यं साधुभ्यश्चानसूयता ।
प्रार्थितं व्रतशौचाभ्यां सत्कृतं देशकालयोः ॥१२॥
12. nityaṁ ca bahu dātavyaṁ sādhubhyaścānasūyatā ,
prārthitaṁ vrataśaucābhyāṁ satkṛtaṁ deśakālayoḥ.
12. nityam ca bahu dātavyam sādhubhyaḥ ca anasūyatā
prārthitam vrataśaucābhyām satkṛtam deśakālayoḥ
12. nityam ca bahu dātavyam sādhubhyaḥ anasūyatā ca
prārthitam vrataśaucābhyām satkṛtam deśakālayoḥ
12. Always, a significant amount of charity (dāna) should be given to virtuous individuals by one who is free from envy. It should be an offering sought through vows and purity, and respectfully presented at the appropriate place and time.
शुभेन विधिना लब्धमर्हाय प्रतिपादयेत् ।
क्रोधमुत्सृज्य दत्त्वा च नानुतप्येन्न कीर्तयेत् ॥१३॥
13. śubhena vidhinā labdhamarhāya pratipādayet ,
krodhamutsṛjya dattvā ca nānutapyenna kīrtayet.
13. śubhena vidhinā labdham arhāya pratipādayet
krodham utsṛjya dattvā ca na anutapyeta na kīrtayet
13. śubhena vidhinā labdham arhāya pratipādayet
krodham utsṛjya dattvā ca na anutapyeta na kīrtayet
13. One should offer what has been properly acquired to a worthy recipient. Having abandoned anger, and having given (a donation - dāna), one should neither regret it nor publicize it.
अनृशंसः शुचिर्दान्तः सत्यवागार्जवे स्थितः ।
योनिकर्मविशुद्धश्च पात्रं स्याद्वेदविद्द्विजः ॥१४॥
14. anṛśaṁsaḥ śucirdāntaḥ satyavāgārjave sthitaḥ ,
yonikarmaviśuddhaśca pātraṁ syādvedaviddvijaḥ.
14. anṛśaṃsaḥ śuciḥ dāntaḥ satyavāk ārjave sthitaḥ
yonikarmaviśuddhaḥ ca pātram syāt vedavit dvijaḥ
14. dvijaḥ vedavit anṛśaṃsaḥ śuciḥ dāntaḥ satyavāk
ārjave sthitaḥ yonikarmaviśuddhaḥ ca pātram syāt
14. A twice-born (dvija) individual who knows the Vedas, is benevolent, pure, self-controlled, truthful, established in honesty, and purified by both birth and actions (karma), should be considered a worthy recipient.
सत्कृता चैकपत्नी च जात्या योनिरिहेष्यते ।
ऋग्यजुःसामगो विद्वान्षट्कर्मा पात्रमुच्यते ॥१५॥
15. satkṛtā caikapatnī ca jātyā yoniriheṣyate ,
ṛgyajuḥsāmago vidvānṣaṭkarmā pātramucyate.
15. satkṛtā ca ekapatnī ca jātyā yoniḥ iha iṣyate
ṛgyajuḥsāmagaḥ vidvān ṣaṭkarmā pātram ucyate
15. iha jātyā yoniḥ satkṛtā ca ekapatnī ca iṣyate
ṛgyajuḥsāmagaḥ vidvān ṣaṭkarmā pātram ucyate
15. Here, a lineage (yoni) that is honored and rooted in monogamous practice is considered desirable by virtue of its birth. Furthermore, a learned individual who recites the Rig, Yajus, and Sama Vedas, and performs the six prescribed actions (karma), is declared a worthy recipient.
स एव धर्मः सोऽधर्मस्तं तं प्रतिनरं भवेत् ।
पात्रकर्मविशेषेण देशकालाववेक्ष्य च ॥१६॥
16. sa eva dharmaḥ so'dharmastaṁ taṁ pratinaraṁ bhavet ,
pātrakarmaviśeṣeṇa deśakālāvavekṣya ca.
16. saḥ eva dharmaḥ saḥ adharmaḥ tam tam pratinaram
bhavet pātrakarmaviśeṣeṇa deśakālau avekṣya ca
16. pratinaram tam tam pātrakarmaviśeṣeṇa deśakālau
ca avekṣya saḥ eva dharmaḥ saḥ adharmaḥ bhavet
16. The same act can constitute natural law (dharma) or its opposite, unrighteousness (adharma), for each individual. This determination depends on the specific nature and actions of the person, while also taking into account the place and time.
लीलयाल्पं यथा गात्रात्प्रमृज्याद्रजसः पुमान् ।
बहुयत्नेन महता पापनिर्हरणं तथा ॥१७॥
17. līlayālpaṁ yathā gātrātpramṛjyādrajasaḥ pumān ,
bahuyatnena mahatā pāpanirharaṇaṁ tathā.
17. līlayā alpam yathā gātrāt pramṛjyāt rajasaḥ
pumān bahuyatnena mahatā pāpanirharaṇam tathā
17. yathā pumān gātrāt līlayā alpam rajasaḥ
pramṛjyāt tathā mahatā bahuyatnena pāpanirharaṇam
17. Just as a person easily wipes a small amount of dust from their body, so too is the removal of sin (pāpa) by a great and arduous effort.
विरिक्तस्य यथा सम्यग्घृतं भवति भेषजम् ।
तथा निर्हृतदोषस्य प्रेत्यधर्मः सुखावहः ॥१८॥
18. viriktasya yathā samyagghṛtaṁ bhavati bheṣajam ,
tathā nirhṛtadoṣasya pretyadharmaḥ sukhāvahaḥ.
18. viriktasya yathā samyak ghṛtam bhavati bheṣajam
tathā nirhṛtadoṣasya pretyadharmaḥ sukhāvahaḥ
18. yathā viriktasya ghṛtam samyak bheṣajam bhavati
tathā nirhṛtadoṣasya pretyadharmaḥ sukhāvahaḥ
18. Just as clarified butter (ghṛta) becomes a suitable medicine for a purged person, similarly, for one whose faults (doṣa) have been removed, their natural law (dharma) after death brings happiness.
मानसं सर्वभूतेषु वर्तते वै शुभाशुभे ।
अशुभेभ्यः समाक्षिप्य शुभेष्वेवावतारयेत् ॥१९॥
19. mānasaṁ sarvabhūteṣu vartate vai śubhāśubhe ,
aśubhebhyaḥ samākṣipya śubheṣvevāvatārayet.
19. mānasam sarvabhūteṣu vartate vai śubhāśubhe
aśubhebhyaḥ samākṣipya śubheṣu eva avatārayet
19. vai mānasam sarvabhūteṣu śubhāśubhe vartate
aśubhebhyaḥ samākṣipya śubheṣu eva avatārayet
19. Indeed, both auspicious and inauspicious thoughts exist in the mind of all beings. One should withdraw (the mind) from the inauspicious and direct it solely towards the auspicious.
सर्वं सर्वेण सर्वत्र क्रियमाणं च पूजय ।
स्वधर्मे यत्र रागस्ते कामं धर्मो विधीयताम् ॥२०॥
20. sarvaṁ sarveṇa sarvatra kriyamāṇaṁ ca pūjaya ,
svadharme yatra rāgaste kāmaṁ dharmo vidhīyatām.
20. sarvaṃ sarveṇa sarvatra kriyamāṇaṃ ca pūjaya |
svadharme yatra rāgaḥ te kāmaṃ dharmaḥ vidhīyatām
20. sarvaṃ sarveṇa sarvatra kriyamāṇaṃ ca pūjaya
yatra te svadharme rāgaḥ kāmaṃ dharmaḥ vidhīyatām
20. Honor everything that is done by everyone, everywhere. Wherever you have an inclination (rāga) towards your own intrinsic nature (svadharma), let that natural law (dharma) be established according to your desire.
अधृतात्मन्धृतौ तिष्ठ दुर्बुद्धे बुद्धिमान्भव ।
अप्रशान्त प्रशाम्य त्वमप्राज्ञ प्राज्ञवच्चर ॥२१॥
21. adhṛtātmandhṛtau tiṣṭha durbuddhe buddhimānbhava ,
apraśānta praśāmya tvamaprājña prājñavaccara.
21. adhṛtātman dhṛtau tiṣṭha durbuddhe buddhimān bhava
| apraśānta praśāmya tvam aprājña prājñavat cara
21. adhṛtātman dhṛtau tiṣṭha durbuddhe buddhimān bhava
apraśānta tvam praśāmya aprājña prājñavat cara
21. O you whose self (ātman) is unrestrained, stand firm in steadfastness (dhṛti)! O foolish one, become wise! O unpeaceful one, calm down! O unwise one, behave like a wise person!
तेजसा शक्यते प्राप्तुमुपायसहचारिणा ।
इह च प्रेत्य च श्रेयस्तस्य मूलं धृतिः परा ॥२२॥
22. tejasā śakyate prāptumupāyasahacāriṇā ,
iha ca pretya ca śreyastasya mūlaṁ dhṛtiḥ parā.
22. tejasā śakyate prāptum upāyasahacāriṇā | iha
ca pretya ca śreyaḥ tasya mūlaṃ dhṛtiḥ parā
22. upāyasahacāriṇā tejasā iha ca pretya ca śreyaḥ
prāptum śakyate tasya mūlaṃ parā dhṛtiḥ
22. Welfare (śreyas), both in this life and the next, can be achieved through energy (tejas) combined with appropriate means. The ultimate foundation for this is supreme steadfastness (dhṛti).
राजर्षिरधृतिः स्वर्गात्पतितो हि महाभिषः ।
ययातिः क्षीणपुण्यश्च धृत्या लोकानवाप्तवान् ॥२३॥
23. rājarṣiradhṛtiḥ svargātpatito hi mahābhiṣaḥ ,
yayātiḥ kṣīṇapuṇyaśca dhṛtyā lokānavāptavān.
23. rājarṣiḥ adhṛtiḥ svargāt patitaḥ hi mahābhiṣaḥ
| yayātiḥ kṣīṇapuṇyaḥ ca dhṛtyā lokān avāptavān
23. hi adhṛtiḥ rājarṣiḥ svargāt patitaḥ mahābhiṣaḥ
ca kṣīṇapuṇyaḥ yayātiḥ dhṛtyā lokān avāptavān
23. Indeed, a royal sage devoid of steadfastness (dhṛti) fell from heaven, O great physician! But Yayati, though his accumulated merit (puṇya) was exhausted, re-attained the worlds through his steadfastness (dhṛti).
तपस्विनां धर्मवतां विदुषां चोपसेवनात् ।
प्राप्स्यसे विपुलां बुद्धिं तथा श्रेयोऽभिपत्स्यसे ॥२४॥
24. tapasvināṁ dharmavatāṁ viduṣāṁ copasevanāt ,
prāpsyase vipulāṁ buddhiṁ tathā śreyo'bhipatsyase.
24. tapasvinām dharmavatām viduṣām ca upasevanāt
prāpsyase vipulām buddhim tathā śreyaḥ abhipatsyase
24. (tvam) tapasvinām dharmavatām viduṣām ca upasevanāt
vipulām buddhim prāpsyase tathā śreyaḥ abhipatsyase
24. By serving ascetics (tapas), those who uphold the natural law (dharma), and the wise, you will obtain extensive understanding and similarly attain well-being.
स तु स्वभावसंपन्नस्तच्छ्रुत्वा मुनिभाषितम् ।
विनिवर्त्य मनः कामाद्धर्मे बुद्धिं चकार ह ॥२५॥
25. sa tu svabhāvasaṁpannastacchrutvā munibhāṣitam ,
vinivartya manaḥ kāmāddharme buddhiṁ cakāra ha.
25. saḥ tu svabhāvasampannaḥ tat śrutvā muni bhāṣitam
vinivartya manaḥ kāmāt dharme buddhim cakāra ha
25. saḥ tu svabhāvasampannaḥ tat muni bhāṣitam śrutvā
manaḥ kāmāt vinivartya dharme buddhim cakāra ha
25. But he, endowed with a good nature, having heard that teaching of the sage, restrained his mind from desire and indeed focused his intellect on the natural law (dharma).