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महाभारतः       mahābhārataḥ - book-12, chapter-307

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युधिष्ठिर उवाच ।
ऐश्वर्यं वा महत्प्राप्य धनं वा भरतर्षभ ।
दीर्घमायुरवाप्याथ कथं मृत्युमतिक्रमेत् ॥१॥
1. yudhiṣṭhira uvāca ,
aiśvaryaṁ vā mahatprāpya dhanaṁ vā bharatarṣabha ,
dīrghamāyuravāpyātha kathaṁ mṛtyumatikramet.
1. yudhiṣṭhiraḥ uvāca aiśvaryam vā mahat prāpya dhanam vā
bharatarṣabha dīrgham āyuḥ avāpya atha katham mṛtyum atikramet
1. yudhiṣṭhiraḥ uvāca bharatarṣabha mahat aiśvaryam vā dhanam
vā prāpya dīrgham āyuḥ atha avāpya mṛtyum katham atikramet
1. Yudhishthira said: "O best of the Bharatas, having attained great sovereignty or wealth, or having attained a long life, then how can one overcome death?"
तपसा वा सुमहता कर्मणा वा श्रुतेन वा ।
रसायनप्रयोगैर्वा कैर्नोपैति जरान्तकौ ॥२॥
2. tapasā vā sumahatā karmaṇā vā śrutena vā ,
rasāyanaprayogairvā kairnopaiti jarāntakau.
2. tapasā vā sumahatā karmaṇā vā śrutena vā
rasāyanaprayogaiḥ vā kaiḥ na upaiti jarāntakau
2. sumahatā tapasā vā karmaṇā vā śrutena vā
rasāyanaprayogaiḥ vā kaiḥ jarāntakau na upaiti
2. By what means, whether by great asceticism (tapas), or by actions (karma), or by Vedic knowledge, or by the application of rejuvenating elixirs, does one not encounter old age and death?
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
भिक्षोः पञ्चशिखस्येह संवादं जनकस्य च ॥३॥
3. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
bhikṣoḥ pañcaśikhasyeha saṁvādaṁ janakasya ca.
3. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam bhikṣoḥ pañcaśikhasya iha saṃvādam janakasya ca
3. bhīṣmaḥ uvāca atra api purātanam imam itihāsam udāharanti
iha bhikṣoḥ pañcaśikhasya ca janakasya saṃvādam
3. Bhishma said: "In this regard, they also narrate this ancient historical account (itihāsa): the dialogue between the mendicant Pañcaśikha and Janaka."
वैदेहो जनको राजा महर्षिं वेदवित्तमम् ।
पर्यपृच्छत्पञ्चशिखं छिन्नधर्मार्थसंशयम् ॥४॥
4. vaideho janako rājā maharṣiṁ vedavittamam ,
paryapṛcchatpañcaśikhaṁ chinnadharmārthasaṁśayam.
4. vaidehaḥ janakaḥ rājā maharṣim vedavittamam
paryapṛcchat pañcaśikham chinnadharmārthasaṃśayam
4. vaidehaḥ rājā janakaḥ vedavittamam maharṣim
chinnadharmārthasaṃśayam pañcaśikham paryapṛcchat
4. King Janaka of Videha asked the great sage Pañcaśikha, who was the best among the knowers of the Vedas and whose doubts regarding natural law (dharma) and purpose (artha) had been completely dispelled.
केन वृत्तेन भगवन्नतिक्रामेज्जरान्तकौ ।
तपसा वाथ बुद्ध्या वा कर्मणा वा श्रुतेन वा ॥५॥
5. kena vṛttena bhagavannatikrāmejjarāntakau ,
tapasā vātha buddhyā vā karmaṇā vā śrutena vā.
5. kena vṛttena bhagavan atikrāmet jarā-antakau
tapasā vā atha buddhyā vā karmaṇā vā śrutena vā
5. bhagavan kena vṛttena jarā-antakau atikrāmet? tapasā
vā atha buddhyā vā karmaṇā vā śrutena vā (atikrāmet)?
5. O revered one, by what conduct can one overcome old age and death? Is it by asceticism (tapas), or by wisdom, or by action (karma), or by sacred knowledge?
एवमुक्तः स वैदेहं प्रत्युवाच परोक्षवित् ।
निवृत्तिर्नैतयोरस्ति नानिवृत्तिः कथंचन ॥६॥
6. evamuktaḥ sa vaidehaṁ pratyuvāca parokṣavit ,
nivṛttirnaitayorasti nānivṛttiḥ kathaṁcana.
6. evam uktaḥ saḥ vaideham pratyuvāca parokṣavit
nivṛttiḥ na etayoḥ asti na anivṛttiḥ kathaṃcana
6. evam uktaḥ saḥ parokṣavit vaideham pratyuvāca (abravīt) yat etayoḥ nivṛttiḥ na asti,
kathaṃcana anivṛttiḥ na ca (asti)
6. Thus addressed, the knower of the unseen (parokṣavit) replied to Janaka of Videha: 'There is no cessation for these two (old age and death), nor is there any possibility of non-cessation (i.e., eternal freedom from them).'
न ह्यहानि निवर्तन्ते न मासा न पुनः क्षपाः ।
सोऽयं प्रपद्यतेऽध्वानं चिराय ध्रुवमध्रुवः ॥७॥
7. na hyahāni nivartante na māsā na punaḥ kṣapāḥ ,
so'yaṁ prapadyate'dhvānaṁ cirāya dhruvamadhruvaḥ.
7. na hi ahāni nivartante na māsāḥ na punaḥ kṣapāḥ saḥ
ayam prapadyate adhvānam cirāya dhruvam adhruvaḥ
7. hi ahāni na nivartante,
na māsāḥ,
na punaḥ kṣapāḥ saḥ ayam adhruvaḥ (puruṣaḥ) cirāya dhruvam adhvānam prapadyate
7. For indeed, days do not turn back, nor months, nor again nights. Thus, this impermanent being (adhruva) continuously progresses along an eternal path (adhvan) for a long duration.
सर्वभूतसमुच्छेदः स्रोतसेवोह्यते सदा ।
उह्यमानं निमज्जन्तमप्लवे कालसागरे ।
जरामृत्युमहाग्राहे न कश्चिदभिपद्यते ॥८॥
8. sarvabhūtasamucchedaḥ srotasevohyate sadā ,
uhyamānaṁ nimajjantamaplave kālasāgare ,
jarāmṛtyumahāgrāhe na kaścidabhipadyate.
8. sarvabhūtasamucchedaḥ srotasā
iva uhyate sadā uhyamānam nimajjantam
aplave kālasāgare
jarāmṛtyumahāgrāhe na kaścit abhipadyate
8. sarvabhūtasamucchedaḥ sadā srotasā
iva uhyate uhyamānam nimajjantam
aplave kālasāgare
jarāmṛtyumahāgrāhe kaścit na abhipadyate
8. All beings are constantly swept away, as if by a strong current, towards their complete dissolution. Carried along and sinking in the boundless ocean of time, no one reaches safety from the great monster that is old age and death.
नैवास्य भविता कश्चिन्नासौ भवति कस्यचित् ।
पथि संगतमेवेदं दारैरन्यैश्च बन्धुभिः ।
नायमत्यन्तसंवासो लब्धपूर्वो हि केनचित् ॥९॥
9. naivāsya bhavitā kaścinnāsau bhavati kasyacit ,
pathi saṁgatamevedaṁ dārairanyaiśca bandhubhiḥ ,
nāyamatyantasaṁvāso labdhapūrvo hi kenacit.
9. na eva asya bhavitā kaścit na asau
bhavati kasyacit | pathi saṅgatam eva idam
dāraiḥ anyaiḥ ca bandhubhiḥ | na ayam
atyantasaṃvāsaḥ labdhapūrvaḥ hi kenacit
9. asya kaścit na eva bhavitā asau kasyacit
na bhavati idam dāraiḥ anyaiḥ ca
bandhubhiḥ pathi saṅgatam eva ayam
atyantasaṃvāsaḥ kenacit hi labdhapūrvaḥ na
9. No one will ever belong to him, nor does he belong to anyone. This meeting on the path with one's wife and other relatives is merely incidental; permanent cohabitation has never been attained by anyone.
क्षिप्यन्ते तेन तेनैव निष्टनन्तः पुनः पुनः ।
कालेन जाता जाता हि वायुनेवाभ्रसंचयाः ॥१०॥
10. kṣipyante tena tenaiva niṣṭanantaḥ punaḥ punaḥ ,
kālena jātā jātā hi vāyunevābhrasaṁcayāḥ.
10. kṣipyante tena tena eva niṣṭanantaḥ punaḥ punaḥ
| kālena jātāḥ jātāḥ hi vāyunā iva abhrasaṃcayāḥ
10. jātāḥ jātāḥ hi kālena tena tena eva punaḥ punaḥ
niṣṭanantaḥ kṣipyante vāyunā iva abhrasaṃcayāḥ
10. Those who are born are repeatedly tossed about and groan, just as masses of clouds are scattered by the wind through the passage of time.
जरामृत्यू हि भूतानां खादितारौ वृकाविव ।
बलिनां दुर्बलानां च ह्रस्वानां महतामपि ॥११॥
11. jarāmṛtyū hi bhūtānāṁ khāditārau vṛkāviva ,
balināṁ durbalānāṁ ca hrasvānāṁ mahatāmapi.
11. jarāmṛtyū hi bhūtānām khāditārau vṛkāḥ iva |
balinām durbalānām ca hrasvānām mahatām api
11. jarāmṛtyū hi bhūtānām balinām durbalānām ca
hrasvānām mahatām api vṛkāḥ iva khāditārau
11. Indeed, old age and death are devourers of all beings, just like two wolves, whether they are strong or weak, short or great.
एवंभूतेषु भूतेषु नित्यभूताध्रुवेषु च ।
कथं हृष्येत जातेषु मृतेषु च कथं ज्वरेत् ॥१२॥
12. evaṁbhūteṣu bhūteṣu nityabhūtādhruveṣu ca ,
kathaṁ hṛṣyeta jāteṣu mṛteṣu ca kathaṁ jvaret.
12. evaṃbhūteṣu bhūteṣu nityabhūtādhruveṣu ca
kathaṃ hṛṣyeta jāteṣu mṛteṣu ca kathaṃ jvaret
12. evaṃbhūteṣu nityabhūtādhruveṣu bhūteṣu ca jāteṣu kathaṃ hṛṣyeta,
mṛteṣu ca kathaṃ jvaret
12. In beings that are of such a nature, ever-existent yet impermanent, how can one rejoice in those who are born, and how can one grieve in those who die?
कुतोऽहमागतः कोऽस्मि क्व गमिष्यामि कस्य वा ।
कस्मिन्स्थितः क्व भविता कस्मात्किमनुशोचसि ॥१३॥
13. kuto'hamāgataḥ ko'smi kva gamiṣyāmi kasya vā ,
kasminsthitaḥ kva bhavitā kasmātkimanuśocasi.
13. kutaḥ aham āgataḥ kaḥ asmi kva gamiṣyāmi kasya vā
kasmin sthitaḥ kva bhavitā kasmāt kim anuśocasi
13. kutaḥ aham āgataḥ? kaḥ asmi? kva gamiṣyāmi? vā kasya (asmi)?
kasmin sthitaḥ (asmi)? kva bhavitā? kasmāt kim anuśocasi?
13. From where have I come? Who am I? Where will I go, or whose am I? In whom am I situated? Where will I be? Why then do you grieve?
द्रष्टा स्वर्गस्य न ह्यस्ति तथैव नरकस्य च ।
आगमांस्त्वनतिक्रम्य दद्याच्चैव यजेत च ॥१४॥
14. draṣṭā svargasya na hyasti tathaiva narakasya ca ,
āgamāṁstvanatikramya dadyāccaiva yajeta ca.
14. draṣṭā svargasya na hi asti tathā eva narakasya
ca āgamān tu anatikramya dadyāt ca eva yajeta ca
14. svargasya draṣṭā na hi asti,
tathā eva narakasya ca (draṣṭā na hi asti).
tu āgamān anatikramya ca dadyāt eva ca yajeta.
14. There is indeed no one who has seen heaven, nor similarly hell. Therefore, without transgressing the scriptural injunctions (āgama), one should give (dāna) and perform Vedic rituals (yajña).